Open Access (free)
Robert J. Corber

The author reviews Barry Jenkins’s 2018 film adaptation of Baldwin’s novel, If Beale Street Could Talk, finding that Jenkins’s lush, painterly, and dreamlike visual style successfully translates Baldwin’s cadenced prose into cinematic language. But in interpreting the novel as the “perfect fusion” of the anger of Baldwin’s essays and the sensuality of his fiction, Jenkins overlooks the novel’s most significant aspect, its gender politics. Baldwin began working on If Beale Street Could Talk shortly after being interviewed by Black Arts poet Nikki Giovanni for the PBS television show, Soul!. Giovanni’s rejection of Baldwin’s claims that for black men to overcome the injuries of white supremacy they needed to fulfill the breadwinner role prompted him to rethink his understanding of African American manhood and deeply influenced his representation of the novel’s black male characters. The novel aims to disarticulate black masculinity from patriarchy. Jenkins’s misunderstanding of this aspect of the novel surfaces in his treatment of the character of Frank, who in the novel serves as an example of the destructiveness of patriarchal masculinity, and in his rewriting of the novel’s ending.

James Baldwin Review
The representation of violence in Northern Irish art
Shane Alcobia-Murphy

intelligence regarding his choice and arrangement of words. While he changes a demonstrative preposition (‘this’) to a definite article in ‘the tangled pile’ to allow for a sense of distance, he crucially alters the opening line of the earlier drafts to intimate his presence (he now includes the phrase ‘I see’), conveying his own act of bearing witness and his imaginative intervention at one and the same time. For the reader, this opening gambit embodies the ambiguity inherent within all testimony: as Derrida reminds us, while ‘[b]y law, a testimony must not be a work of art

in Irish literature since 1990
Open Access (free)
How anarchism still matters
Jonathan Purkis and James Bowen

issues, narcotics, conflict resolution or bearing witness, the question of influence and diffusion becomes highly pertinent in terms of what form of anarchism is being advocated. We regard it as significant that each of the contributions here addresses the deconstruction of particular conceptual dualisms, which can assist in the development of a much more theoretically and practically flexible notion of anarchism. With this in mind, it is vital that this project acknowledge the gradual dissolution of one of the most insidious dualisms to have dogged radical politics

in Changing anarchism
Open Access (free)
Don’t Ever Wipe Tears Without Gloves as a reparative fantasy
Anu Koivunen

someone having been there  –​and someone bearing witness –​testifying in the present moment. Second, while not autobiographical, Don’t Ever Wipe Tears Without Gloves reiterates many familiar themes of Gardell’s writing and stage performances since the late 1980s: growing up as a queer child in a religious home, being harassed at school, bearing social stigma, and experiencing and living with the threat of violence. These topics as well as the use of the autobiographical self are the very core of Gardell’s oeuvre. Third, in interviews on Don’t Ever Wipe Tears Without

in The power of vulnerability
Open Access (free)
Retrieving a ‘Global’ American Philosopher
John Narayan

Darwin published Origin of the Species and just short of eighteen months before the Battle of Fort Sumter, Dewey’s life would end only some six years after the beginning of the ‘Cold War’. To read his body of work is therefore to enter a world that does not include bearing witness to some of the most momentous events of American and world history in the twentieth century. This includes the success of the American Civil Rights Movement, the Vietnam War and the winds of change that flattened European imperialism and empire. This is to say nothing of events such as the

in John Dewey
Open Access (free)
Christine E. Hallett

’s Tale: Bearing Witness to a Modern War (London: Penguin, 1998).  3 Sidonie Smith and Julia Watson have observed that life-writing is, in itself, a ‘performative act’: Sidonie Smith and Julia Watson, Reading Autobiography: A Guide for Interpreting Life Narratives (Minneapolis: University of Minnesota Press, 2010): 61. See also their Chapter 3: 63–102.  4 See, for example:  Henry Rider Haggard, King Solomon’s Mines (New  York:  Longmans, Green, 1901 [1885]); Henry Rider Haggard, She (London: Harper and Bros, 1886). G. A. Henty wrote over 100 adventure stories, with

in Nurse Writers of the Great War
Daniela Cutas and Anna Smajdor

claimed that these barriers reflected a public desire for boundaries, Reproductive technologies and the family 59 and served to express and enforce moral beliefs that define our social identity: [i]n recognising that there should be limits, people are bearing witness to the existence of a moral ideal of society. (Report of the Committee of Inquiry into Human Fertilisation and Embryology 1984: 2) A society which had no inhibiting limits, especially in the areas with which we have been concerned . . . would be a society without moral scruples. And this nobody

in The freedom of scientific research
Open Access (free)
Ben Okri, Chenjerai Hove, Dambudzo Marechera
Elleke Boehmer

grotesque) operate not merely as parodies of power but are intrinsic to the system, deployed as part of the spectacle of authority. In this situation the binary oppositions of domination and resistance (as in Okri) melt away: the state is characterised by relations of disturbing conviviality between the ruler and the ruled. ‘Those who laugh . . . are simply bearing witness, often unconsciously, that the grotesque is not more foreign to officialdom than the common man is impervious to the charms of majesty’.13 The ruled at once domesticate the fetishes of state power and

in Stories of women
Stuart White

meaning and purpose of which is necessarily religious, so that to speak of engaging in such activity outside a context of religious meaning and purpose is nonsensical. Participation in a ritual of worship, for example, is an activity that is essentially religious.23 Other practices that arguably fall within the category of the essentially religious include: evangelism (bearing witness to religious ideas, spreading the ‘good news’); spiritual guidance (advising fellow believers on how to live in accordance their religious beliefs); and religious education (teaching the

in The culture of toleration in diverse societies
Open Access (free)
Why anarchism still matters
James Bowen and Jonathan Purkis

, whilst the media focused on the Black Block for allegedly provoking violence. Research into anarchist attitudes towards violence in the past has been mixed, with the response often based around the relative short- or long-term vision of the person(s) in question (Chan, 1995). On balance, however, the internationalisation of much anarchist action has produced a greater inclination towards nonviolence, bearing witness (in Mexico and Palestine for instance) and the sharing of experiences. Although some writers have equated nonviolence and pacifism with ‘pathology

in Changing anarchism