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341.More information
AbstractIn this essay, I contest the view of recent historicist and New Historicist critics that the London books of The Prelude feature a “conservative view” of the city and capitalism. I argue that Wordsworth does not flee the social variety and perceived chaos of London in preference for his bourgeois domestic retreat in Grasmere. However, nor do I suggest that Wordsworth offers a “proto-Marxist” critique of capitalism. Instead, I show that the use of allegory in The Prelude enables Wordsworth not only to convey the alienating character of the city (and the law of the market dominating it), but also to explore London's affective and imaginative potential. I argue that Wordsworth affirms the city and nature, and that his critique of certain aspects of London cannot be reduced to any ideological position – Burkean or Painite, for example.Drawing on Adorno's claim that the successful work of art “transcends false consciousness”, I submit that Wordsworth's commitment to the autonomy of the aesthetic reflects a distinctly undogmatic politics (“Lyric” 214). Embodied solely as art, Wordsworth's critique balks at any instrumental realisation. Opposing the anti-aesthetic bent of some historicist writers, I argue that Wordsworth's art is permanently adversarial and does not harden into either a political manifesto or false consciousness. Simultaneously affirmatory and critical, The Prelude is relatively free of ideological prejudice in its exploration of the full diversity of feeling.
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AbstractThis paper explores the relationship between the structural models and different trade indices which can be used to quantify Quebec and other Canadian regions export sector. An attempt is made to measure the degrees of specialization of exports for fifty goods, the interprovincial and international export intensity indices for the five Canadian regions, and the export performance indices for the provinces under study. The conclusion highlights the importance of the east-west Canadian trade, specially for the internal provinces. Finally, the Quebec commercial characteristics in relation with those of other Canadian provinces (and the need to take them into account when formulating a federal trade policy) are outlined and stressed.
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AbstractThis article examines the two visions of Rome put forward by Fascist dictator Benito Mussolini and Pope Pius XI and the tensions they caused. The rivalry between the two men over the meaning of the Roman landscape became sharper in the 1930s when the Fascist regime transformed the Eternal City through extensive demolition and increasing archaeological activity in the city. Pius XI increasingly viewed these activities as an attempt to “paganize” Rome. The Pope's fears over paganism came to a head in the days of Adolf Hitler's famous visit to Italy in May 1938. The development of closer relations between Fascist Italy and Nazi Germany made Pius XI increasingly concerned about what he called the “neo-pagan” nature of these ideologies. Ultimately, the cityscape of Rome was transformed into a kulturkampf between Fascism and the Vatican which not only gives us a fuller picture of the seemingly cordial relations between Pius and Mussolini in the 1930s, but also reveals Fascism as a political religion inevitably in conflict with the other religion, Catholicism, which saw Rome as its own.
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Despite growing acceptance of homosexuality in mainstream popular culture, debates about legalizing same-sex unions continue largely because they conflict with religious notions of heterosexual marriage and family. Marriage has become a symbol of status, making public weddings a sought-after goal for marginalized groups to gain greater social acceptance. Liberal Judaism particularly has responded to changing cultural circumstances and adapted tradition to meet the needs of diverse worshippers within a growing spiritual marketplace. These branches of the tradition contend with problematic textual and ritual elements that have obstructed the acceptance of gay, lesbian, bisexual, and queer Jews into their communities. Alternative understandings of Leviticus 18:22 and the Talmudic concept of kiddushin make room for same-sex weddings to occur in the synagogue. Because same-sex marriage challenges dominant attitudes about what constitutes a conventional family, wedding ceremonies performed in religious settings can transform communities that witness them, especially within Canada where same-sex marriage is legal.