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AbstractHere, I examine Donald Trump';s use of what historian Richard Hofstadter has called the paranoid style in American politics, a style that galvanizes audiences by describing how malign forces are working behind the scenes to subvert their will. Although many observers see that style as Trump's own, scholars have not yet tracked its manifestations empirically and systematically. Using DICTION software, I examined a large number of political documents to track Trump's uses of this style. I find that (1) Trump used the paranoid style considerably more often than prior presidential candidates between 1948 and the present; (2) in doing so, he tapped into a discourse already present among citizen‐activists; and (3) encounters with the press were especially likely to draw forth such remarks from the nation's forty‐fifth president. That Trump has depended heavily on the paranoid style and that he has been successful doing so raises painful questions for the American people, especially as nationalist tendencies surface with greater regularity in the United States and in other Western democracies as well.

This article examines the transgressive function of some Japanese women's magazines in the 1970s. It traces changes in the lives of Japanese women by focusing on the emergence of three new magazines that targeted young women from the late teens to the early 20s. It examines the contents of two magazines, An'an and Non'no, launched at the beginning of the 1970s, which showed their readers how to get independent time and space away from the surveillance of parents. In 1977 another magazine, More, was launched, targeting readers in their 20s and 30s who were brought up reading An'an and Non'no. More shows the strong influence of feminism, and encouraged its readers to escape from the traditional women's life which was centred on marriage, husband and children. This article argues that the three magazines reflected the changes of Japanese women and reinforced those changes by providing knowledge, support for new identities and an imaginary community for readers. In this respect it breaks with earlier feminist readings of girls' magazines which focused on their ideological function of reproducing patriarchy.

"An on-the-ground history of ordinary Americans who took to the streets when political issues became personal. It is widely believed that Americans of the 1970s and '80s were exhausted by the upheavals of the '60s and eager to retreat to the private realm. When they did take action, it was mainly to express their disillusionment with government by supporting the right. In fact, as Michael Stewart Foley shows, neither of these assumptions is correct. On the community level, the 1970s and '80s saw vibrant new forms of political activity emerge. Tenants challenged landlords, farmers practiced civil disobedience to protect their land, and laid-off workers asserted a right to own their idled factories. Activists fought to defend the traditional family or to expand the rights of women, while entire towns organized to protest the toxic sludge in their basements. In all these arenas, Americans were propelled by their own experiences into the public sphere. Disregarding conventional ideas of "left" and "right," they turned to political action when they perceived an immediate threat to the safety and security of their families, homes, or dreams. Front Porch Politics is a people's history told through on-the-ground experiences. Recalling crusades famous and forgotten, Foley shows how Americans followed their outrage into the streets. Their distinctive style of visceral, local, and highly personal activism remains a vital resource for the renewal of American democracy"--

To date, little research has documented the international diffusion of financial economics. Financial economics was supposedly "introduced" in France in the 1970s. Some analysts have argued that it is an American author—Leonard J. Savage—who allowed French authors to rediscover Louis Bachelier's work, indicating that "a prophet is not without honor, save in his own country." The present article challenges this conventional narrative and studies for the first time how financial economics was disseminated in France between the mid-1970s and the early 1980s. It shows that, when financial economics was "imported" from the United States in France in 1970s, some pioneering French contributions have been taught for almost a century. Based on this result, the article explains why the French authors who disseminated these ideas rarely referred to the works of French forerunners. It also clarifies the role of the French economists in this process. All of this suggests that the "import" of financial economics in France was in fact a reintroduction.