In 1997, Stuart Clark published the first monograph since the time of Jules Michelet to focus on pre-modern ideas about witches. The language of belief in witchcraft studies betrays an anachronistic, modernist and dismissive approach to a mental universe quite different from our own. This book makes the male witch visible, to construct him as a historical subject, as a first step toward a deeper understanding of the functions and role of gender in pre-modern European witch-hunting and ideas about witches. The overtly political dimension to the study of witches in early modern Europe demands a high level of consciousness and reflexivity regarding language, representation, and meaning. William Monter provides a wealth of data about male witches, in an 'unremarkable province' close to 'the heart of northern and western Europe'. Here, men comprised the majority of those tried and executed for witchcraft. The book examines cases in which men were accused of witchcraft. The examples are drawn from several different regions, in order to test conventional generalisations about male witches. The agency theory posits that actors always have choices; 'agent-centred' morality proposes a novel twist on both traditional Kantian internalist categories. The problems of both male and female witches' agency and selfhood are discussed. The book also presents data compiled from ten canonical works, and a brief discussion of demonological illustrations. Finally, it addresses the question of what it means to label a man as a witch within a framework that explicitly and implicitly feminised witchcraft.

French denaturalisation law on the brink of World War II

are prosecuted in the name of the nation’s security, highlighting those moments when notions of selfhood and otherness are shaped, mobilised, and transformed. My approach to history is motivated by a genealogical method of research, starting with the recognition that contemporary denaturalisation practices continuously articulate a past that nonetheless remains only partially known to us. Accordingly

in Security/ Mobility
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Agency and selfhood at stake

theory posits that actors always have choices, no matter how restricted; ‘agent-centred’ morality proposes a novel twist on both traditional Kantian internalist categories and a useful political starting point for taking agents’ conscious moral choices seriously. 2 In this chapter, we address the problems of both male and female witches’ agency and selfhood. Issues of agency and resistance are not

in Male witches in early modern Europe
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Postcolonial women writers in a transnational frame

has alienated her from this space as mythic, ancestral ground. Indeed, her rapist so identifies with the cult of the people as the land’s children that he is described as having ‘grown’ from the earth. He also, chillingly, calls her sister (‘Hanzvadzi’). Yet, far from her opposition to the ‘father’land serving as a position of strength, Masvita’s wounded incomprehension of what has happened as anything other than brute violence condemns her to a sterile condition of victimhood. Hers is a desperate, destructively translocal search for a sense of autonomous selfhood

in Stories of women
Literature and/or reality?

. ). Indeed, the genealogy of autofiction is broad and well documented: from the crisis of the notion of selfhood in modern times, to notions of the death of the subject and the author, to postmodern claims of absence and privation – all of which are paralleled by the loss of confidence in the referential power of language to tell the crumbling reality of the self in a text. Whichever way one chooses to trace the fact that writing an autobiography can no longer be a naïve practice, it is undeniable that autofiction has grown in reaction to this and as a resilient attempt to

in Women’s writing in contemporary France
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The adolescent girl and the nation

microcosm. They have dramatised her negotiated bid for selfhood and status within what might be called the national house, that is, within the inherited and correlated structures of both family and nation-state. This chapter will address how three very different postcolonial women writers, each one a ‘daughter’, if lost or prodigal, to one or other nation, have written themselves into the national family script, or redrafted the daughter’s relationship to the national father. The novels in question are: the expatriate Australian Christina Stead’s The Man Who Loved Children

in Stories of women
Gender and nationalism in the early fiction of Flora Nwapa

traditionally cast as the author and subject of the nation – as faithful soldier, citizen-hero and statesman. In the national family drama that has the achievement of selfhood as its denouement, it is he who is the chief actor and hero. The mother figure in this drama may be his mentor, fetish or talisman, but advice and example are taken from a heritage – an affiliative line, as Edward Said puts it – of father figures.16 In short, typically therefore, the male role in the nationalist scenario may be characterised, as throughout this book, as metonymic. Male figures are brothers

in Stories of women
De-scribing Imperial identity from alien to migrant

. Similarly, Homi K. Bhabha argues that, contrary to the rhetoric of national selfhood that proclaims the homogeneity of a ‘people’, the nation ‘is internally marked by the discourses of minorities, the heterogeneous histories of contending peoples, antagonistic authorities and tense locations of cultural difference’ (1994: 148, original emphasis). There is thus a tension between statements that refer to a past, pre-formed nation and to a (differently constituted) present nation. In post-colonial space, where a large plurality of communities are imagined within the nation

in Across the margins
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Colonial body into postcolonial narrative

John's G5:Users:john:Public:John's Mac: John's Job Stories of women unusual chain of impacted replications, Margaret Cadmore, the adoptive mother, reproduces an image of the biological mother, while also, in her act of adoption, claiming and ‘reproducing’ the child. She projects her values and her vision upon the child: ‘environment everything, heredity nothing’ is the creed she lives by (Maru, 13). Lowest of the low, the negation of the negated, the daughter Margaret Cadmore is granted selfhood in so far as she is re-produced as image, not unlike her mother; in so

in Stories of women
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of the many identities mobilised in the postcolonial politics of everyday life’ (Werbner 1996: 1) Increasingly, anthropologists have been broadening their purview to interrogate other registers of political selfhood. The marker that has attracted most attention is probably that of citizenship. Citizenship is central to most understandings of democratic politics, embodying as it does a normative standard for assessing the quality of the relationship between subject and authority. Conventionally, citizenship is discussed as an element of state–society relations. In

in Democratization through the looking-glass