Suchergebnisse

I've posted a few times over the years about a trip I made with my partner to Leipzig in East Germany back in 1984, and I confess that the now-defunct country retains a kind of fascination for me. My rather banal judgement then and now is that the country, though marked by annoying shortages and […]

This essay will realize an intersectional historiographic approach to the career of Ina Ray Hutton, one of the most important band leaders during the rise and fall of the swing era. Hutton was known as the "blonde bombshell of rhythm," an appellation that was critical not only to her popular notoriety but also to her success performing a sustained act of racial passing, the full public awareness of which has arrived in a belated and untimely fashion (absent from her obituaries). Although her passing was likely known within certain delimited communities, it was hidden from the larger dominant white culture of the day and from the popular memory of her trans-media audience. This study will focus on the contexts of her work at the beginning of her career, and end with her late career on local and network television as sites that provide new speculative interventions to recognize the significance of this singular performer.

Abstract
This article offers a reading of the concluding paragraph of Walter Benjamin's "Toward the Critique of Violence." It discusses Benjamin's assertion that only a philosophical-historical approach can provide the key to a critique of violence in light of his essay's discussion of legal violence, and in light of his discovery of radically different types of violence. Benjamin argues that the legal order remains enclosed in a cycle of law-positing and law-preserving violence. Moreover, the legal order inherits the essential trait of myth and of mythic violence: ambiguity. This article shows that guilt is the destiny of those subjected to mythic (and legal) forms of violence. The fateful cycle of legal violence can be undone only by the irruption of an absolutely heterogeneous type of violence, which Benjamin calls divine violence. Its peculiarity consists in the fact that, in deposing legal violence (and the legal order as a whole), divine violence also deposes itself as violence. Although divine violence cannot be attested to as a fact or as a force unequivocally acting in the profane—that is, the human—context, it is nevertheless immanent to the profane world. Its immanence is the immanence of the messianic.