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Due to the 'civilizing process' (Elias), the overall level of violence is decreasing; yet its transforming patterns persist. The article aims at examining the contemporary structures and mechanisms responsible for violence control, while also exploring the newly emerging, naturalized patterns of cruelty. Firstly, René Girard's mimetic theory is overviewed: while in archaic societies, mimetic crisis is controlled by sacrificial rites, modernization reconfigures this paradigm. Secondly, these transformations are mapped: mimetic desire is channelled into the market processes, while mimetic crisis is managed by the state monopolizing violence. Thirdly, the structural transformations of late modernity upsetting the fragile balance of state and market are analysed: secular scapegoating becomes part of the political toolset, while the private sphere is overwhelmed by undetectable new forms of hurting and self-harming. As a culture of cruelty is naturalized, mimetic crisis becomes a continuous threat, which generates a need for the functional equivalents of sacrificial violence control. [ABSTRACT FROM AUTHOR]

The article is foremost dedicated to Nietzsche's account of cruelty, which represents one of the central focuses of Nietzsche's genealogical polemic, if not its very foundation. This close reading is complemented by drawing parallels with two other outstanding intellectual figures of the nineteenth century, in whom cruelty plays no less a role. These two authors – one could say that together with Nietzsche they form a kind of cruel trio from the European East – are the writers Fyodor Mikhailovich Dostoyevsky and Leopold von Sacher-Masoch, the latter of whom is also the inventor of a particular genre of erotic discourse characterised by 'tyranny, cruelty and, above all, the infidelity of a beautiful woman,' which inspired Krafft-Ebing to name a type of perversion after Masoch. The paper shows that the affinity between the authors lies not only in the fact that cruelty is one of the key themes in all three of them, but that the connection between them – and thus perhaps the beginning of an era characterised, as Alain Badiou said, by an intellectual fascination with cruelty – needs to be sought in the idea of the internalisation of cruelty, which Nietzsche in particular considered to be one of the fundamental driving forces of civilisation. [ABSTRACT FROM AUTHOR]

In a wider history of domestic violence in Australia from 1850 to the present, divorce and family law have emerged as key sites for tracing what options were available for women and children fleeing violence, and what obstacles and repercussions they faced in doing so. In this article, we consider what constitutes the 'legal archive' in relation to the legibility of domestic violence across three different time periods – the colonial period, with its patchwork of divorce legislation, with a specific focus on Western Australia; the use of the ground of constructive desertion in the twentieth century until the Matrimonial Causes Act 1959 (Cth); and family law as operative from the Family Law Act 1975 (Cth) to the present. [ABSTRACT FROM AUTHOR]

The article examines historical medical injustices against sexual and gender minority groups, focusing on the pathologization of homosexuality and gender nonconformity. It covers early medical references and stigmatizing diagnoses, as well as harmful treatments like conversion therapy and institutionalization. It sheds light on the lasting impact of these practices on Lesbian, Gay, Bisexual, Transgender, and Queer/Questioning (LGBTQ)+ individuals.

The story of Moses and Khidr has been told and conveyed many times, with partial differences, by writers and poets in different centuries and different geographies. The short poem of 58 couplets recorded in the name of Kerim in the Süleymaniye Library Bagdatlı Vehbi Efendi Collection number 1616-002, which constitutes the main subject of the article, can also be considered as a variant of this story. The poem begins with Moses wanting to know "justice that looks like cruelty". Thereupon, Moses witnesses some events that happened to three people in a fountain: A horseman comes to the fountain and forgets his purse there. A child comes and takes the purse home. When the horseman returns, he sees a blind man and asks for his purse. They argue, the cavalry kills the blind man. With the revelation, the following is understood: The child's father worked for a while with the cavalry and died before receiving his money. The purse contains the child's father's salary. The blind man killed the horseman's father before he became blind. A cavalryman killing a blind person means retaliation. The story gives the following messages: The servant cannot always understand God's justice with reason and comparison, many things that appear to be cruelty are actually God's just judgment. Kerim states that he took this story, which is similar to the story of Moses- Khidr(?) with its fictional structure and the messages it carries, from Câmî's Subhatu'l-Ebrar. However, it has been seen that the story was also mentioned in Jewish holy texts before this. [ABSTRACT FROM AUTHOR]

Here is a condensed transcript of a presentation given for Parapraxis x The Psychosocial Foundation's Seminar Three: The Wish on, from, with, Thomas Ogden's paper "Ontological Psychoanalysis or 'What Do You Want to Be When You Grow Up?'" The presentation proposes that the ontological turn in psychoanalysis hasn't gone far enough or has gone too far while getting close, that ontological psychoanalysis shares with epistemological psychoanalysis what Fred Moten, in comments on Israel's ongoing genocide of Palestinians, called the brutalities of ontological thinking, the commitment to individuation and separability. But in ontological psychoanalysis, paraontological (Moten, Nahum Chandler) psychoanalysis, what Denise Ferreira da Silva calls difference without separability, can be experienced together. We don't need separability, and we couldn't have it if we wanted it, because it doesn't exist. [ABSTRACT FROM AUTHOR]

Existing scholarly debate on immigration is dominated by the concepts of justice, right, and duty. Missing from our debates is consideration of the virtues that states should cultivate, and more importantly, the vices they should avoid toward politically vulnerable migrants. To rectify this, I advance a shift toward a virtue ethics of immigration. To motivate this shift, I rely on the recent popularization of the phrase "the cruelty is the point" that has been used to describe our treatment of migrants at the southern border to develop an account of cruelty as a distinctly political vice that has become embedded within our polity. My project joins Judith Shklar in "putting cruelty first" and I extend Shklar's analysis of cruelty to our treatment of politically vulnerable migrants as something that we can see and hear in the everyday life of our democracy. Moreover, I construe political vices as public vices that can become embedded in socio-political groups and institutions, rather than as personal vices of individuals. In developing my account of cruelty as a political vice, I also distinguish it from the more Machiavellian sense in which cruelty could plausibly be considered a political virtue. [ABSTRACT FROM AUTHOR]

In the paper, I examine the concept of "cruelty" (kaumai) of physical substances in the Tamil siddha alchemical literature, by taking as the starting point an analysis of the selected texts ascribed to Siddhar Yākōpu alias Rāmatēvar (ca. 17th-18th c.), a prominent author of the Tamil siddha alchemical tradition. The alchemical works of Yākōpu repeatedly describe certain alchemical operations, the names of which allude to acts of violence, such as "binding" (kautal) and "killing" (kollutal). Such operations, according to the texts, should be mastered and performed by alchemists on various material substances. In the paper, I analyze passages that shed light on the purpose and character of such operations in the alchemical tradition of the Siddhars. I also address the issue of the non-human material agency related to the perspective of material ecocriticism as presented in the Tamil siddha texts. [ABSTRACT FROM AUTHOR]

In the Mahābhārata (MBh), whipping is mainly resorted to by charioteers while driving their horses and the terms designating whips are therefore frequently found in the war-books. Used metaphorically, the expression "whip-like words" designates cutting, hurtful speech. Excessive whipping of draught-animals is considered cruel and is seen as a sign of low birth. When humans are whipped, this is regarded as particularly insulting, since such treatment is usually reserved for animals, but the outcome for the offenders is unequal: kings who whip brahmins are swiftly punished and cursed, whereas brahmins who flog kings get away with it scot-free. Such tales are most frequently found in the MBh's Anuśāsanaparvan, where they serve to underscore the brahmins' superiority. [ABSTRACT FROM AUTHOR]

Necrophilia is a paraphilia in which the offender finds sexual gratification in having sex with the dead. Most nations and jurisdictions have laws against this practice. According to a report from Legal Services India, currently, cases of Necrophilia in India are being referred to under the provisions of Section 297 and Section 377. There hasn't been much research done in that field. History and several case studies indicate that this is exceedingly destructive, not just for the person with the disorder but also for society as a whole. The focus of the current research project is to describe and investigate the problem of sexual encounters with corpses and their social repercussions. The paper explores conceivable motives for having sex with the deceased. Additionally, how such drives can impact the psychological forensic evaluation of criminals who have had sex with corpses. [ABSTRACT FROM AUTHOR]

Ayn Rand’s philosophy of Objectivism sparked a lot of interest and inclination among her readers, and even inspired them to form the Atlas Society in the United States. Her bestselling books The Fountainhead, We the Living, and Atlas Shrugged made history under the banner of American literature and enjoyed tremendous economic success as well. This study analyzes her autobiography We the Living, where she describes the hardships that aristocrats and business people endured and the brutality of communists. She implied that those in positions of leadership ought to have compassion while using their authority. Otherwise, no law can bring equal rights or peace to the people. Ayn Rand claimed that the narrative edifices the dramatic characters and the conflict between the individual and the state. This article recounts the tale of We the Living and the author's own impressions [ABSTRACT FROM AUTHOR]

Cruelty as a character trait and as a large‐group praxis has existed from times immemorial. It is witnessed among all religious, ethnic, and national groups. A complex phenomenon, cruelty has five features that refer to its being (i) destructive, (ii) intentional, (iii) pleasurable to the perpetrator, (iv) inhumane, and (v) unethical. The etiology of cruelty is complex and involves myriad biopsychosocial variables. Attempts at its amelioration center upon education, empathy‐building, and victim‐empowerment. All such proposals are thoroughly elucidated and illustrated with the help of clinical vignettes and socio‐historical events. [ABSTRACT FROM AUTHOR]

This paper takes, as provocation, Robert Nixon's proposition that the effects of ecological instances of "slow violence"—that is, brutalities that manifest incrementally across time and space—elude visible registers, and, as a corollary, are rendered image-weak in the context of today's saturated mediascape. Specifically, through drawing on burgeoning scholarship focusing on the representation of slow violence and its resistance, in conjunction with nascent theory on "mediated forensics" and "militant evidence," this article positions the devastating manifestations of slow violence in relation to other forms of neocolonial brutality which, it is argued, are likewise systematically structured to impact marginalized communities whose perspectives are persistently underrepresented in the mainstream. Proceeding from this conviction, the representational challenges issued by Nixon over a decade ago are taken up afresh: Eyal Weizman's calls to explore the rhetorical potentials of the forensic are addressed through an examination of how the emergence of new digital technologies of image production and distribution are reshaping the ways in which ecological activism is practiced in contexts of crises that adhere, at least on first sight, to Nixon's definition of slow violence. Analysis is foregrounded in the case study of "Death Alley" (once known as "Cancer Alley"), an eighty-five-mile stretch of land which, snaking alongside the Mississippi River in Louisiana, is currently populated by the densest constellation of chemical facilities in the Western Hemisphere, leading it to become the subject of Forensic Architecture's 2021 investigation Environmental Racism in Death Alley, Louisiana. [ABSTRACT FROM AUTHOR]

Lord George Gordon (1751-1793), was son of Cosmo George, third Duke of Gordon and Katherine Duchess of Gordon. His mother remarried Staats Long Morris, an American soldier and politician, who inculcated in Gordon an admiration of America, particularly during his naval service based in America and a long posting in Jamaica where he experienced the cruelty of slavery under British rule. Gordon left the navy under a cloud and entered parliament in 1774 under demeaning circumstances, voting for the Opposition where he launched a series of attacks on the government of Lord North. In 1780, he marched as president for a Protestant Association on Parliament in protest at the 1778 Catholic Relief Act for England, and the possibility of bringing in a similar bill for Scotland. The 'Gordon Riots' outside Westminster followed and Lord George was arrested for treason but in 1781 was exonerated. He was later charged with libel and again imprisoned. By this time he had converted to the Jewish faith and on 26 April 1792 wrote a powerful indictment of slavery to the Speaker of the House of Commons. [ABSTRACT FROM AUTHOR]

In 1985 American author Cormac McCarthy published Blood Meridian, a novel that is set against the backdrop of the conquest of the West, a momentous and still relevant process that has acquired quasi-mythical dimensions throughout history and that is undoubtedly embedded in the United States' national consciousness. In this article I will show the different mechanisms employed by Cormac McCarthy to deconstruct conventional Western narratives that glorify and sanction the Westward expansion as a courageous endeavour that shaped the American nation, hence underplaying the more devastating and pernicious side of this chapter of America's imperialistic undertakings. To that end, I will argue that McCarthy contests the main tenets of the crucial 1893 Frontier Thesis proposed by Frederick Jackson Turner, in particular the depiction of American colonial expansion as a source of progress and democratic development; likewise I will contend that, in Blood Meridian, McCarthy aligns himself with the ideas of New Western Historians that offer a revisionist perspective of the country's past, revealing such brutality and wickedness exerted in the appropriation of the western territories that seemed to deprive the process of any hope of God's mercy. [ABSTRACT FROM AUTHOR]

Copyright of Comparative Literature Research / Pizhūhish/Hā-yi Adabiyyāt-i Taṭbīqī is the property of Tarbiat Modares University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the absurdity of wars and grounds their intersecting contours of enormous death (physical and psychological), destruction, and trauma notwithstanding their location, grounds, pretext, or repercussions. It underlines the scathing critiques of their constituencies in Kurt Vonnegut's Slaughterhouse-Five (1969) and Ahmed Saadawi's Frankenstein in Baghdad (2013, trans. 2018), two novels articulating a striking disdain for the ethics and myths of the so-called "just wars." The researchers, sharing the novelists' moral qualms about wars, bring these two novels together in a potent critique uncovering the cruelties of wars, which have led to the dislodgement and demise of millions of people all over the world, not to mention the psychological insecurities and anxieties instigated by war. To illustrate, the horrible car bomb explosions besetting Baghdad in the aftermath of the 2003-American invasion of Iraq are equated with the Allies' firebombing and leveling of Dresden in Eastern Germany. Hence, Dresden and Baghdad lapse into waves of horror and massacres committed in the name of justice, and Vonnegut and Saadawi, whose awfully poignant firsthand war experiences enticed them to foreground the tragedies of war, interweave nonlinear antiwar narratives reminiscent of the mismatched body of Whatsitsname in Frankenstein in Baghdad and Billy Pilgrim's disheveled appearance and lack of training as a soldier in Vonnegut's Slaughterhouse-Five. [ABSTRACT FROM AUTHOR]

The novel "How to Do It" narrates the story of female college student Xu Jingjing's repeated setbacks and heartache in order to realize her career dream of taking root in the provincial capital, with the theme of the difficulty of college students' employment. The novel describes the pressure of power and capital on the bottom, and constructs a thick barrier in front of ordinary students from the bottom. How to break through becomes a test and challenge, but also a pain point. Adhering to faith and not violating moral principles means enduring more difficult tests, having more outstanding talents, being able to withstand more complex temptations, and living a dignified and valuable life. The novel repeatedly asks the question of "How to Do It" at the intersection of good and evil, beauty and ugliness, and kindness and cruelty'. On the one side, there are thorns everywhere, It is difficult to move forward, and may even draw blood, but it achieves a stronger self while surmounting difficulties; on the other side, it is a smooth road, but it may be increasingly far away from the true self. The protagonist chooses to fight, grow, inspire and surpass, which is highly enlightening. With a heart towards the sunshine, you can dilute the mist and realize the noble value of life. [ABSTRACT FROM AUTHOR]

In this essay, we explore the productive potential of 'expressive videography' in marketing and consumer research by drawing on Deleuze's and Guattari's theorisation of desire in capitalism. We illustrate how videography both express and take part in the production of affective capitalist tendencies through the project If Your Heart Wants It — an artistic video montage of scenes and conversations from the entrepreneurial event SLUSH. This allows us to theorise how 'capitalised subjectivation' is produced, and how desire for accumulation and competition readily overtakes other social relations by channelling cruel forms of enjoyment. We discuss how videography is well-suited for exploring desiring-production that does not lend itself to subjective meaning-making and direct attention to the dark affective horizons which, arguably, are increasingly subsuming us in ever-deepening semiocapitalist and technological life-worlds. [ABSTRACT FROM AUTHOR]

In this article, I aim to problematize ideological formations in which the relationship between literature and monolingualism is anchored, with a view to questioning traditions, epistemologies, and linguistic and curricular boundaries established in literary education. Based on the assumption that literature functions as an important driver of language policies, I propose the conceptual elaboration of a glottopolitical perspective of the literary, with the aim of discussing forms of silencing translingual practices in teaching and training readers, and to give critical visibility to the zones of contact/friction between multiple languagescultures within literary textuality. In dialogue with conceptualizations regarding counter-pedagogies of cruelty (Segato, 2018), which mobilize processes of epistemic-cultural decolonization and reestablishment of transnational bond projects in the Latin American context, I intend to debate the contribution of different counter-pedagogical strategies of contemporary translingual poetics to the resignification/reinvention of current literature curricula and pedagogies. [ABSTRACT FROM AUTHOR]

In the Holy Quran, a strong emphasis has been placed on the dignity of human beings. There are two verses in the Quran that discuss the differences between humans and other creatures. In this article, we have tried to interpret these two verses using free selection of virtues and goodness as the criterion for human dignity that was obtained in our previous research. In the verse of trust, unlike other creatures, man accepts a trust that informs us about his cruelty and ignorance. However, if we consider this trust as freedom of choice, it can also imply injustice and ignorance alongside justice and wisdom for humans. In the verse of succession, angels tell God that human as vicegerent on earth leads to corruption and bloodshed. God does not deny this, but reminds the angels of the existence of pure ones. If we consider freely choosing goodness the differentiating factor between humans and other creatures the angels accurately refer to the possibility of creating corruption and bloodshed. However, they did not see the value of voluntary goodness compared to their own compulsory goodness. Therefore, by considering freely choosing goodness as the criterion for human dignity, these two verses can be easily interpreted. [ABSTRACT FROM AUTHOR]

We establish the prevalence of partisan schadenfreude—that is, taking "joy in the suffering" of partisan others. Analyzing attitudes on health care, taxation, climate change, and the coronavirus pandemic, we find that a sizable portion of the American mass public engages in partisan schadenfreude and that these attitudes are most expressed by those who are ideologically extreme. Additionally, we find that a sizable portion of the American public is more likely than not to vote for candidates who promise to pass policies that "disproportionately harm" supporters of the opposing political party, and we demonstrate experimental evidence of demand/preference for candidates who promise cruelty among those who exhibit high amounts of schadenfreude. In sum, our results suggest that partisan schadenfreude is widespread and has disturbing implications for American political behavior. [ABSTRACT FROM AUTHOR]

The article proposes a radical distinction in understanding human aggression and violence. It will seek to comprehend aggression as an inextricable and also valuable part of life. At the same time, it must be shown that human violence has nothing to do with a vital necessity but is a policy based on the assumption and imposition of a hierarchical conception of existence, from which domination and delegitimization relationships are built, devaluing the "subalterns". This perspective will be imposed by force to later be rationalized, normalized, and legitimized to the extent that in many situations violence ceases to be consciously perceived as such. Those who hold power arrogate to themselves the right to define what is to be considered violent and what will not be, imposing on the victims a double submission through the pedagogy of cruelty. [ABSTRACT FROM AUTHOR]

During the Colombian Civil War, lesbian, gay, bisexual, transgender, and queer people were targeted by armed actors for reasons related to ideology and strategy. Even with the generalised violence in Colombia during this time, there was significant public interest in this specific form of violence, as evidenced by its tabloid coverage. The nation's main tabloid – El Espacio – covered this violence against LGBTQ people in graphic detail. Twenty years of coverage (1985–2005) includes a range of gory graphics and horrific headlines that show the pain of a persecuted community in a highly violent context. In this article, I focus on this media coverage of anti-LGBTQ violence, notable for its brutality and prejudice, to argue that its spectacle built on a stigma that reinforced the cleavage of its victims from the body politic through a legitimation of the violence. In doing so, the coverage of this violence became a weapon of war that depoliticised the subordination of an entire population in a society beset by an internal armed conflict. [ABSTRACT FROM AUTHOR]

In recent years, there has been an upsurge in the number of civilian resistance movements (CRMs) within states to counter government repression and coups d'états through which civilians are on the frontlines of state brutality and mass atrocities. This article considers the implications of CRMs for atrocity prevention and the associated responsibility to protect norm by asking, Should the international community support CRMs as part of its wider commitment to ending mass atrocities? In this article, we evaluate both military and nonmilitary support to CRMs. We argue that in the context of coups and government repression, providing lethal military support to CRMs will often make things worse in terms of atrocity prevention. We however explain that the provision by the international community of nonlethal and nonmilitary support through political recognition, technical assistance, and accountability can yield positive results. We illustrate this argument with the case of Myanmar. [ABSTRACT FROM AUTHOR]

In Le Rideau levé, ou L'Éducation de Laure (1786), Mirabeau's heroine describes the erotic, philosophical and scientific education she receives from her stepfather, in which she learns how to manage her sexual appetites and her bodily hygiene and learns the ethics and practical application of erotic pleasure. One of the principles her father claims underpin her education is that of respecting others' autonomy and treating them as one would like to be treated. Yet a symbolic and historicized reading of drinking within the text, exploring key scenes through the bottom of the glass, reveals that Laure's libertine chemist father uses apparently benign social rituals and staged pleasure to manipulate others from the inside out. Far from being radical, by overriding others' autonomy Laure's father cultivates an educational project rooted in cruelty and traditional, patriarchal hierarchies. [ABSTRACT FROM AUTHOR]

This article considers the Finnish drama comedy Päin seinää (Headfirst) (2014) as a work of neo-liberal pedagogy that represents human waste management and the culture of cruelty as normal and routine, denying marginalized young people the possibility of a better future. [ABSTRACT FROM AUTHOR]

Copyright of Social Sciences Studies is the property of Social Sciences Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Mahābhārata (MBh), whipping is mainly resorted to by charioteers while driving their horses and the terms designating whips are therefore frequently found in the war-books. Used metaphorically, the expression “whip-like words” designates cutting, hurtful speech. Excessive whipping of draught-animals is considered cruel and is seen as a sign of low birth. When humans are whipped, this is regarded as particularly insulting, since such treatment is usually reserved for animals, but the outcome for the offenders is unequal: kings who whip brahmins are swiftly punished and cursed, whereas brahmins who flog kings get away with it scot-free. Such tales are most frequently found in the MBh’s Anuśāsanaparvan, where they serve to underscore the brahmins’ superiority.

Article is devoted to the psychological and legal aspects of cyberbullying. To achieve this goal, research methods were used. The following methods were used to study the problem of cyberbullying: theoretical method (analysis and systematization of scientific literature, scientific papers, professional publications), empirical method (content analysis, observation, survey), statistical method (using methods of mathematical statistics), content analysis (used in the normative analysis of the legal framework and analysis of social networks). The research has shown that cyberbullying is an urgent problem not only in Ukraine but also in other countries. In our opinion, public policy should be aimed at combating various types of violence against children, and a protection system should be developed and implemented at different levels. The article proposes measures aimed at counteracting and preventing cyberbullying (creating a healthy psychological environment, trainings and lectures on cyberbullying, fostering mutual respect, support, kindness and empathy; systematic sessions with a psychologist, etc.) Increasing the use of the Internet has led to a growing number of cases of online harassment. One of the ways to solve the problem is to develop measures to prevent and combat cyberbullying. The authors conclude that cyberbullying is becoming increasingly common and has a negative impact on a person's future. Cyberbullying is mostly about causing emotional harm, but it can escalate into open harassment, which usually includes physical intimidation and beatings. The article states that parents, teachers/educators should be an example of tolerant behavior, organize various activities to bring them closer to students, be sure to work with a psychologist, involve children in various clubs/sections, creative work, where respect and goodwill will be promoted. The parents and others should also respond to all forms of violence and harassment against children.

This paper intends above all to highlight three fundamental interconnected questions: (1) without reifying it in a theoretical-systematic philosophy, to highlight Derrida's Deconstruction as a "philosophical idiom" – that of différance or of the ab-solute otherness – endowed, therefore, with specific "theoretical" assumptions (khôra, messianic and trace); (2) to highlight and to clarify the meaning of the "Derridian exception" concerning the issue of the animal and animality within the context of the sacrificial philosophical-cultural Westernness; (3) to highlight the relevance of the issue of the animal and animality in order to re-think, in new terms, the question of the human itself – still essentially structured in the light of a metaphysical subjectivity –, underlining the invaluable contribution of Deconstruction to rethink the exceptionality of the human among the living beings and to bring the war for compassion to a successful end, thus contributing to the emergence of new Lights for the promise of the "coming" ["à-venir"] of another humanity and, consequently, of another civilization. [ABSTRACT FROM AUTHOR]

In continuation with my on-going research and presentations on sport as a field of channeling and externalizing cruelty and violence, as a field of transfiguration of drives, in this paper I will examine instincts, drives and sublimation in Freud and post-Freudian psychoanalytic literature within the context of sports. Freud was influenced by Nietzsche on his drive theory; however, in Freud it assumes a specific meaning and finds its place within the context of his overall psychoanalytic work, especially in relation to his second topology of the human psyche that consists of id, ego and superego and his theory of sublimation. Ultimately, Freud reduces all drives to Eros and Thanatos and explains their workings in relation to the constitution of the psyche. Sublimation has a direct correlation to drives, which is a culture/individual specific way of treating and channeling drives; sublimation also has much to do with suffering and how we deal with suffering (and other emotions as I discuss in my book, Emotion in Sports). What I would like to explore in this paper is to understand in what ways sport is a form of sublimation and how sport may address the subject of drives, both Eros and Thanatos. Since Freud sees both of these drives as bound together in many contexts, does sport constitute one of those areas? What type of psychic constitution does the sporting culture assume? Or, to put it differently, what are the dynamic relations of the different parts of the human psyche, the id, the ego and the superego, in the practice of sport and in the community of sports? Here and elsewhere, in agreement with Jung, I will include discussion of 'collective unconscious', as I explore the significance of symbols of sport in the life of individuals and cultures. [ABSTRACT FROM AUTHOR]

To this day, Qur'anic schools remain one of the main symbols of Islamic identity and an emblem of Islamic civilization and culture. In our Islamic history, schools have contributed positively to building the nation as a result of endowment and funding by individuals or authorities, respectively. This research seeks to shed light on a different model of traditional Quranic schools in northern Nigeria that were able to survive over time in the absence of funding from the government. The research utilized the descriptive analytical approach, drawing on the researcher's experience as an alumnus of this school. The findings reveal that these schools are still of a Sufi nature and play their role in spreading Islamic culture and religious awareness in Nigerian society. The reason for their survival to the present-day overtime in the absence of funding by the government is because fees are not taken in them officially. Still, instead, It was based on donations and charity. The research recommends that the schools can be developed by eliminating cruelty and harshness when disciplining and prohibiting begging once and for all, in addition to adapting the combination of religious and worldly sciences in the schools. [ABSTRACT FROM AUTHOR]

This article examines accounts of women during war and social turmoil in Hong Mai's (1123-1202) collection of anomalous occurrences, the Yijian zhi (Record of the listener). Recent scholarship, relying on Song-period women's biographies, contends that the wars of the twelfth century contributed to Southern Song elite men's increasing efforts to analogize female fidelity to men's political loyalty in China since the Song. This article conveys another dimension: the emotional trauma of Southern Song society's war-time experiences. Such reading unveils at least three types of Yijian zhi accounts on women during war: the model virtue type, which falls neatly into the heroic women narrative tradition; the moral uncanny type, which features the scary side of righteous cruelty; and the lighthearted joking type, which mitigates the intensity of the traumatic experience of displacement. An examination of female fidelity in these eclectic accounts suggests that gendered moral discourses attached to women's biographies do not fully reflect how Southern Song society remembered women's suffering during national crises. This article demonstrates that, struggling to come to terms with the aftermath of wars and social disorder, Hong Mai and his contemporaries were still in the process of grappling with the tenet of female fidelity and its implications for men. [ABSTRACT FROM AUTHOR]

This article examines the long history of Black labor and White violence on Navassa Island between 1857 and 1898. Relying on workers' accounts, it makes two primary arguments. First, it argues for the importance of understanding a longer history of Black labor and resistance on Navassa that moves beyond the violence of 1889, the focus of most previous accounts. Throughout the mid- to late nineteenth century, workers and management periodically squared off in struggles best understood as a cycle of violence. Second, it offers a reinterpretation of the 1889 violence. Unlike most contemporary and historical accounts, this article maintains that what happened in 1889 was not a worker-instigated riot but rather a protest against an inhumane treatment that turned deadly only after officers opened fire. By connecting the 1889 violence to Navassa's longer history, a four-decade-long story of resistance and protest missing from previous accounts comes into sharper focus. [ABSTRACT FROM AUTHOR]

The motivations of Hamas in its October 7, 2023, attacks seem perplexing and not rational. What was the point of the brutality? The essay argues the violence should be considered apocalyptic and in a global tradition going back nearly 100 years. Such violence aims to create an apocalyptic process by eliciting a vast overreaction. Apocalyptic goals and sacred values are not negotiable in a world of realpolitik. Hamas treats its own people as dispensable pawns. They want the indiscriminate destruction of apartments, hospitals, and even mosques to stir a wider upheaval. That is only way for Hamas to hope to offset their huge military disadvantage. We are familiar with the offensive rhetoric of Hamas about wiping Israel off the map (including the antisemitic meme "From the river to the sea"), but the totalistic excesses in the remarks of many Israeli officials and its citizens are disturbing. The more such comments occur, the more extreme calls to "wipe out" and "eliminate" Gaza become normalized. Americans, however, should be humble in what we say about this war. We overreacted to the 9/11 attacks out of rage and humiliation, unleashed two forever wars, killed hundreds of thousands of people, spent several trillion dollars—and lost both wars. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Beloved" by Toni Morrison is presented by Maryam Ghiassi Zarj and Seyyed Mehdi Mousavi, exploring the intersection of motherhood and race in Morrison's Pulitzer Prize-winning novel. Topics include the portrayal of bloodmothers like Sethe, othermothers such as Baby Suggs and Nan, and community othermothers like Baby Suggs and Lady Jones, examining their roles and contributions to the themes of love, cruelty, slavery, identity, and motherhood in the novel.

Copyright of Temida is the property of Victimology Society of Serbia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The proposed study explores the ways in which Abulhawa uses fiction to humanize the Palestinian condition of dispossession and displacement thus advancing the Palestinian perspective of the conflict. Analysing the important role of narratives in decolonizing the colonial imaginaries for example "Palestinians do not exist", or "they are savages or terrorists", it contends that, for Abulhawa, retrieving the Palestinian narrative is a fundamental praxis for seeking decolonization and to end dehumanization and exclusion. Reclaiming native narrative of the conflict will enable Palestinians to affirm their existence and propel their struggle against settler colonialism. The study will be done with the help of the analysis of Abulhawa's Mornings in Jenin. [ABSTRACT FROM AUTHOR]

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The Mara Salvatrucha (MS-13) and the Mara Barrio 18 (18thStreet Gang) are two of the most notorious Maras. Their army-sized membership and extraordinary levels of brutality once led them to commit more murders than the Islamic State of Iraq and the Levant (ISIL), Boko Haram, and Al Qaeda. Currently, their activities have expanded to the United States, Latin America, Europe, and Africa. While they are undoubtedly terrorist organizations, Bukele's formula has proven effective in combating them. Nonetheless, Bukele's government needs to implement measures to effectively counteract terrorism without affecting the rule of law, transparency, and the respect of human rights. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)