Documents found
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274.More information
Contemporary historical Jesus research is making a considerable effort to situate the man from Nazareth within the context of his own society and culture. In order to accomplish this, it is extremely important to be able to ascertain the degree of Romanization within first century C.E. Galilee, to know if there were social tensions, as well as to identify phenomena of acculturation or resistance to it. Archaeological data suggests that, in spite of a relatively good level of opulence and tranquility, rural Galilean communities refused to adopt the values of the Roman world. Three recent monographs are of note for the attempt on the part of their authors to take a new look at Jesus from a regional Galilean perspective.
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278.More information
It has become a truism that contemporary multi-season TV dramas are inheritors of the methods and aims of Victorian serial fiction, or, as the New York Times editorial page put it in 2006, that if “Charles Dickens were alive today, he would watch The Wire, unless, that is, he was already writing for it.” While not absolutely denying the validity of such assertions, this essay reconsiders them. Sergei Eisenstein's 1949 essay “Dickens, Griffith, and the Film Today," now a locus classicus for thinking about the links between nineteenth-century fiction and twentieth- and twenty-first-century cinematic media, first formulated a model that has remained influential for considering Victorian fiction, and especially Dickens's novels, as offering a “pedigree” and parentage for filmic media. But through a reading of several test cases of contemporary neo-Victorian adaptation, broadly construed—including Dickensian references in The Wire, South Park's animated Great Expectations adaptation episode, and references to George Eliot in Kazuo Ishiguru's novel Never Let Me Go—this essay questions and complicates Eisenstein's paradigm of the Victorian novel as parent to contemporary media.
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279.More information
Anorexia nervosa opposes a strong resistance to social analysis. A variety of conceptual and theoretical frameworks has been deployed, but none can really go beyond the discourse to explain its social origin. As a matter of fact, it seems that one ought to study the embodied experience of anorexia, and put the body at the forefront, to reach the social processes involved in the phenomenon. As a consequence, anorexia invites us to explore the sensible, embodied experience of social life, and represents a rich field to progress in the making of a conceptual framework addressing this issue.
Keywords: anorexie, corps, subjectivité, santé mentale, sensations
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280.More information
This paper aims at exploring a social semiotics of Buddhists. This approach encompasses issues such as the social uses of the signs of “Being Buddhist”, the modes of decoding adherence to Buddhism, by means of exposing behavioral, discursive or clothing signs, within communities of practitioners. These latter are labels by which is traced a frontier between “community” (saṇgha) and the “rest of the world”, and signals embedded in material culture by which religious adherence or belonging are expressed – and easily identified as such in the Asian context. In Western Buddhism, however, these semiotic “decipherings” of religious belongings are much more blurred for two reasons. First, because the ways to relate to Buddhist norms and symbols are malleable. Second, because the ways to display ostensibly or to hide Buddhist signs, usually framed by religious norms, partake of other logics – individualization, schisms, heterodoxy… Based upon ethnographic empirical data, gathered in France and in other national contexts, this paper examines the manners to play with the semiotic codes of belonging to Buddhism, and in conclusion, the ways they disclose the broader issues of adaptation of Buddhism in the West.