2711 Chapters
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1 Jean Genet’s Anxiety in the Face of the Good

Eric Marty Indiana University Press ePub

Genet is anti-Semitic. Or rather he plays at being so. As one can imagine, it is hard for him to support most of the theses of anti-Semitism. Deny the Jews political rights? But he doesn’t give a rap about politics. Exclude them from the professions, forbid them to engage in business? That would amount to saying that he is unwilling to rob them, since businessmen are his victims. An anti-Semite who was defined by his unwillingness to rob Jews would be a curious anti-Semite indeed. Does he therefore want to kill them by the million? But massacres don’t interest Genet; the murders of which he dreams are individual ones. What then? When cornered, he declares that he “couldn’t go to bed with a Jew.” Israel can sleep in peace.

I see only the following in his repugnance: as a victim of pogroms and age-old persecutions, the Jew appears as a martyr. His gentleness, humanism, endurance and sharp intelligence command our respect but cannot give him prestige in the eyes of Genet who, since he wants his lovers to be bullies, cannot be buggered by a victim. Genet is repelled by the Jews because he recognizes that he and they are both in the same situation.1

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Appendix E – Recreation Requirements

Jorge Antonio Renaud The University of North Texas Press ePub


Recreation Requirements

Following are the minimum hours of recreation to be given each inmate, as agreed to under Ruiz. Units may offer more but not less. For these purposes, dayroom time is counted as recreation (rec) time. (In mid-2001, staffing shortages were serving as an excuse for certain units to begin scaling back these requirements.)

G1, G2, and G3 Minimum—Four hours weekday, one of which must be in a gym or outside rec yard. Seven hours weekend, two of which must be in a gym or outside rec yard

G 4 Medium—Four hours weekday, one of which must be in a gym or outside rec yard. Five hours weekend, two of which must be in a gym or outside rec yard

G 5 Close—Two hours daily, outside rec only

Administrative segregation:

Level I—One hour out-of-cell rec each day, with at least two hours weekly outside; Or two hours out-of-cell rec five days per week, with two hour weekly outside; Or three hours out-of-cell four days per week, with three hours weekly outside. (The Level I schedule will be decided upon by the warden or his/her designee.)

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13 Saudi-Islamist Rhetorics about Visual Culture

Edited by Christiane Gruber and Sune Hau Indiana University Press ePub


Saudi-Islamist Rhetorics
about Visual Culture


In The Transparent Society, the Italian philosopher Gianni Vattimo writes that in late modernity “reality . . . cannot be understood as the objectives given lying beneath, or beyond, the images we receive of it from our media,” concluding that “reality is rather the result of the intersection . . . of a multiplicity of images, interpretations and reconstructions circulated by the media in competition with one another and without any ‘central’ coordination.”1 Vattimo’s vision of social reality as a constellation of colliding and intersecting images is relevant to contemporary Arab societies that, since the early 1990s, have been bombarded by a plethora of images emanating from a global array of sources and beamed by a growing satellite television industry that by late 2009 numbered approximately five hundred Arabic-language channels.2 Privately owned, eclectically themed, and mostly unregulated, the pan-Arab satellite television scene also echoes Vattimo’s claim of the absence of central coordination of the myriad processes of reality construction. A visual and visible proof of the declining role of the state in controlling the production and flow of images, the anarchy of the pan-Arab airwaves has led to wide-ranging debates about the impact of visual media on Arab societies, often centering on the notion of authenticity.

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5 Unfinished

Neil Nakadate Indiana University Press ePub

that is the painful precision

of exile, details’ mound of exact increase,
not as one thought or read, of dimming vision

by distance, but its opposite.

DEREK WALCOTT, Tiepolo’s Hound (2000)

In 1967 my parents flew to Japan to visit relatives on both the Yamanashi and Wakayama sides of the family, my father for the first time. It was two years after my grandfather’s death in Yamanashi-ken, so the trip was also an important occasion to pay respects and affirm family ties. There was a medical convention in Hawaii that would get them halfway there, my mother pointed out, and if they didn’t go at that time, then when? My father, for whom international travel had all the attraction of a tatting circle (Belgium and Germany having satisfied any youthful cravings), knew that the convention was hardly the point. He was the older son of the oldest Nakadate son.

With Uncle Toru accompanying and my younger sister in tow, they made the rounds in Yamanashi—both the Ashizawas and the Nakadates—and everything went well enough. Except that my mother (ever sensitive to nuance and gesture) detected a bit more formality among the Nakadates than seemed necessary, even accounting for Japanese protocol and family members not having been in touch on a regular basis. As if an awkward question hovered over every polite conversation, yet no one wanted to acknowledge it. But during a bedtime conversation my parents figured out what was going on, and at the next dinner gathering they found a way to make Nakadate Denki a topic of conversation.

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Alfred C. Kinsey Indiana University Press ePub

For many centuries, men have wanted to know whether early involvement in sexual activity, or high frequencies of early activity, would reduce one’s capacities in later life. It has been suggested that the duration of one’s sexual life is definitely limited, and that ultimate high capacity and long-lived performance depend upon the conservation of one’s sexual powers in earlier years. The individual’s ability to function sexually has been conceived as a finite quantity which is fairly limited and ultimately exhaustible. One can use up those capacities by frequent activity in his youth, or preserve his wealth for the fulfillment of the later obligations and privileges of marriage.

Medical practitioners have sometimes ascribed infertility to wastage of sperm. Erectal impotence is supposed to be the penalty for excessive sexual exercise in youth (e.g., as in Vecki 1901, 1920; Liederman 1926, Efferz in Bilderlexikon 1930 (3):118, Robinson 1933, pp. 61, 135, 142, et al., Rice 1946). The discovery of the hormones has provided ammunition for these ideas, and millions of youths have been told that in order “to be prepared” one must conserve one’s virility by avoiding any wastage of vital fluids in boyhood (Boy Scout Manual, all editions, 1911-1945; W. S. Hall 1909; Dickerson 1930:109ff; 1933:15ff; U. S. Publ. Health Serv. 1937). Through all of this literature, an amazing assemblage of errors of anatomy, physiology, and endocrinology has been worked together for the good of the conservationist’s theories. Why the ejaculation of prostatic and vesicular secretions should involve a greater wastage of gonadal hormones than the outpouring of secretions from any of the other glands—than the spitting out, for instance, of salivary secretions—is something that biologists would need to have explained. The authors of various popular manuals, however, seem able to explain it “so youth may know,” and conserve their glandular secretions.

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