In recent years, scholars have devoted a great deal of attention to the history of scholarship in general and, more specifically, to the emergence of critical historical and anthropological literature from and within ecclesiastical scholarship. However, few studies have discussed the Jewish figures who took part in this process. This paper analyzes the role played by historiographical and ethnographical writing in seventeenth- and eighteenth-century Italian Jewish–Christian polemics. Tracing various Christian polemical ethnographical depictions of the Jewish rite of shaking the lulav (sacramental palm leaves used by Jews during the festival of Sukkot), it discusses the variety of ways in which Jewish scholars responded to these depictions or circumvented them. These responses reflect the Jewish scholars’ familiarity with prevailing contemporary scholarship and the key role of translation and cultural transfers in their own attempts to create parallel works. Furthermore, this paper presents new Jewish polemical manuscript material within the relevant contexts, examines Jewish attempts to compose polemical and apologetic ethnographies, and argues that Jewish engagement with critical scholarship began earlier than scholars of this period usually suggest
In his book about his Irish-South African family and his childhood under apartheid, White Boy Running, Christopher Hope writes of the ‘bitter emotion’ that infuses the politics of both Ireland and South Africa. This article considers how the histories of political struggle in both places are intertwined through readings of photographs taken in Ireland and South Africa in the 1970s and 1980s. I draw on these photographs to develop an argument about how affective archives of music, images, and poetry travel across time and space and serve as a conduit for raising awareness about injustice and for forging transnational solidarity. At the same time these photographs provoke a consideration about how Irish identification with the struggle of black South Africans is complicated by the longer history of British colonialism and racism and how solidarity requires both remembering and forgetting. This article also begins to trace the presence and work of South African activists in Ireland who campaigned against apartheid while they were in exile.
The present study describes the function of small-scale maiolica sanctuaries and chapels created in Italy in the sixteenth century. The so-called eremi encouraged a multisensory engagement of the faithful with complex structures that included receptacles for holy water, openings for the burning of incense, and moveable parts. They depicted a saint contemplating a crucifix or a book in a landscape and, as such, they provided a model for everyday pious life. Although they were less lifelike than the full-size recreations of holy sites, such as the Sacro Monte in Varallo, they had the significant advantage of allowing more spontaneous handling. The reduced scale made the objects portable and stimulated a more immediate pious experience. It seems likely that they formed part of an intimate and private setting. The focused attention given here to works by mostly anonymous artists reveals new categories of analysis, such as their religious efficacy. This allows discussion of these neglected artworks from a more positive perspective, in which their spiritual significance, technical accomplishment and functionality come to the fore.
In recent years, pre-modern beds have generated extensive scholarly interest. Their social, religious, and economic importance has been rightfully highlighted in the study of domestic piety. Yet, concern has primarily focused on beds in late medieval English homes. This essay uses Hebrew texts from thirteenth-century Southern Germany, primarily Sefer Hasidim, to further this analysis of the role of the bed in shaping medieval domestic devotion. Jewish notions about the social, moral, and sexual significance of the bed reflect those identified in late medieval Christian culture. These ideas inspired numerous rituals practiced in Jewish homes. Yet, the bed and the remnants of sex assumed to be found in it also frustrated Jewish attempts to perform domestic devotion. These findings highlight the complicated nature of the home and how medieval people had to navigate both its opportunities and challenges in order to foster a rich culture of domestic devotion.
In recent decades the relationship between tantric traditions of Buddhism and Śaivism has been the subject of sustained scholarly enquiry. This article looks at a specific aspect of this relationship, that between Buddhist and Śaiva traditions of practitioners of physical yoga, which came to be categorised in Sanskrit texts as haṭhayoga. Taking as its starting point the recent identification as Buddhist of the c.11th-century Amṛtasiddhi, which is the earliest text to teach any of the methods of haṭhayoga and whose teachings are found in many subsequent non-Buddhist works, the article draws on a range of textual and material sources to identify the Konkan site of Kadri as a key location for the transition from Buddhist to Nāth Śaiva haṭhayoga traditions, and proposes that this transition may provide a model for how Buddhist teachings survived elsewhere in India after Buddhism’s demise there as a formal religion.
Indic rites of purification aim to negate the law of karma by removing the residues of malignant past actions from their patrons. This principle is exemplified in the Kahika Mela, a rarely studied religious festival of the West Himalayan highlands (Himachal Pradesh, India), wherein a ritual specialist assumes karmic residues from large publics and then sacrificed to their presiding deity. British officials who had ‘discovered’ this purificatory rite at the turn of the twentieth century interpreted it as a variant of the universal ‘scapegoat’ rituals that were then being popularized by James Frazer and found it loosely connected to ancient Tantric practises. The However, observing a recent performance of the ritual significantly complicated this view. This paper proposes a novel reading of the Kahika Mela through the prism of karmic transference. Tracing the path of karmas from participants to ritual specialist and beyond, it delineates the logic behind the rite, revealing that the culminating act of human sacrifice is, in fact, secondary to the mysterious force that impels its acceptance.
Historically, little is known about whether and to what extent disabled people found work and formed families. To fill this gap, this study analyses the life course trajectories of both disabled and non-disabled individuals, between the ages of 15 and 33, from the Sundsvall region in Sweden during the nineteenth century. Having access to micro-data that report disabilities in a population of 8,874 individuals from the parish registers digitised by the Demographic Data Base, Umeå University, we employ sequence analysis on a series of events that are expected to occur in life of young adults: getting a job, marrying and becoming a parent, while also taking into account out-migration and death. Through this method we obtain a holistic picture of the life course of disabled people. Main findings show that their trajectories did not include work or family to the same extent as those of non-disabled people. Secondary findings concerning migration and mortality indicate that the disabled rarely out-migrated from the region, and they suffered from premature deaths. To our knowledge this is the first study to employ sequence analysis on a substantially large number of cases to provide demographic evidence of how disability shaped human trajectories in the past during an extended period of life. Accordingly, we detail our motivation for this method, describe our analytical approach, and discuss the advantages and disadvantages associated with sequence analysis for our case study.
We propose a method to decide whether two occurrences of the same noun in a source text should be translated consistently, i.e. using the same noun in the target text as well. We train and test classifiers that predict consistent translations based on lexical, syntactic, and semantic features. We first evaluate the accuracy of our classifiers intrinsically, in terms of the accuracy of consistency predictions, over a subset of the UN Corpus. Then, we also evaluate them in combination with phrase-based statistical MT systems for Chinese-to-English and German-to-English. We compare the automatic post-editing of noun translations with the re-ranking of the translation hypotheses based on the classifiers’ output, and also use these methods in combination. This improves over the baseline and closes up to 50% of the gap in BLEU scores between the baseline and an oracle classifier.