The call of the wise baby in Chaplin's The kid

In this study we seek to understand the gendered dynamics of bearing witness, remembering, and mourning in contemporary Israeli society by examining the performative practices of one protest movement, Women in Black (WiB). Our focus is on the Haifa chapter of the movement, whose vigils we observed over a seven-year period. After a brief overview of the literature regarding national remembering and commemoration in Israel, the formation of WiB and its place in Israeli political life and discourse, we move to our analysis of the vigil. We argue that by analyzing WiB's vigil as a performance, we are able to complicate the discussion concerning women, performance and remembrance in general and in Israel in particular. We find that through their performance WiB disrupts the current “economy of memory” in Israel; by remembering and performing that which many would like to remain forgotten – the occupation which followed the 1967 War and its consequences – it engages in a project of “transformative remembering,” which disturbs its audience's equanimity and forces it to review its past.     

电影《无极》中的身份认同和身份策略

在全球化的语境下，中国电影意欲走出国门、走向世界，得到认可。但在寻求电影被其他文化认同时，该如何确认自己的身份，该采取怎样的身份策略，已经是中国电影界迫切需要深思的问题。《无极》是中国导演走向世界的一次尝试，从中我们可以看出其对自身身份的寻求和导演的身份策略的运用。     

工会参与社会建设的机制研究

中国工会作为党联系职工群众的桥梁纽带，在社会建设中的作用是任何社会组织不可替代的。工会必须构建并不断完善宏观参与机制、维护职工权益工作机制、长效化的职工服务机制、职工群体性突发性事件预防应急机制、职工舆情引导和疏导机制，才能充分释放参与社会建设的潜力，更好地发挥组织职工、引导职工、服务职工和维护职工合法权益的重要作用。     

The Writing s on the Wall: Symbolic Orders in The Yellow Wallpaper

When responding to the problem of the feminine condition, most women writers start with the premises that women are superior, inferior or equal to men—and in any case, the man is the Other. The works of Nicole Vedrès imprime this fundamental otherness on which the feminist dispute traditionally fed. The structures of several of her novels suggest an underlying archaic and tribal pattern which coincides in many places with traits of matriarchal societies. They tend to de‐emphasize the individual character in favor of the unity of the clan. The figure of the husband acquires a secondary and transitory aspect. Within this framework, the women are freed from the usual ethical and sociological taboos of the patriarchal system with which we are familiar, while preserving their dignity and their identity. Finally, the true hero of these stories is the clan's executive agent, a self‐effacing and protective male whose function is to ensure the survival of feminine values. In as much as his relationships with the women of the village are nonsexual and of a brotherly nature, his role resembles that of the maternal uncle in matriarchal models. He does not present the alien and aggressive potential of the usual male hero, thus making possible a world in which men and women are close without being antagonistic.     

The Uniform Civil Code: The Politics of the Universal in Postcolonial India

This article speaks of a debate in contemporary India: that surrounding the validity of enacting a civil code that applies uniformly to all communities and religions in the state. In certain feminist arguments, such a code is seen as possibly providing a sphere of rights to Indian women that is alternative to the rights – or wrongs – given to them by the plural religious laws, which form the basis of the civil law in India. India, however, is a heterogeneous polity, encompassing a diversity of cultures and religions, some dominant and others forming minorities. Given these differences, some critics see the feminist call for a Uniform Civil Code as an essentialist move that prioritises gender over other agendas and politics. They argue that the site of the ‚universal’ in this feminist move is a liberal site that inherently excludes marginalised Others and benefits the dominant subjects in India. In my article, I contest this critique and question whether the site of the universal and its authorial subject in postcolonial India is, in fact, an exclusionary liberal ruse of power. I draw insights from the history of the formation of the postcolonial nation-state in India to posit an experience of the state and the universal within it, which is alternative to the Western liberal model. The aim of this article is, therefore, not so much to debate the in/validity of a Uniform Civil Code, as to address certain contemporary post-structuralist critiques of the site of the universal in postcolonial India and posit a departure from them, based on perspectives drawn from history.     

The Virtual Speculum in the New World Order

Beginning by reading a 1992 feminist appropriation of Michelangelo's Creation of Adam - in a cartoon in which the finger of a nude Adamic woman touches a computer keyboard, while the god-like VDT screen shows a disembodied fetus - ‘Virtual Speculum’ argues for a broader conception of ‘new reproductive technologies’ in order to foreground justice and freedom projects for differently situated women in the New World Order. Broadly conceptualized reproductive practices must be central to social theory in general, and to technoscience studies in particular. Tying together the politics of self help and women's health movements in the United States in the 1970s with positions on reproductive freedom articulated within the Legal Defense and Educational Fund of the NAACP in the 1990s, the paper examines recent work in feminist science studies in several disciplinary and activist locations. Statistical analysis and ethnography emerge as critical feminist technologies for producing convincing representations of the reproduction of inequality. Untangling the semiotic and political-economic dialectics of invisibility and hypervisibility, ‘Virtual Speculum’ concludes by linking the well-surveyed amniotic fluid of on-screen fetuses and the off-frame diarrhea of uncounted and underfed infants in regimes of flexible accumulation and structural adjustment.     

试论政府在促进绿色发展中的作用与定位

绿色发展,或者称工业经济的绿色转型,是"后工业文明"和"知识经济"的重要标志,被联合国经济发展研究报告所肯定。旨在推进资源能源节约、环境保护和生态修复,保障劳动者高质量的稳定就业和职业健康,这种经济发展的理论和实践成熟,与企业社会责任、实现体面劳动形成呼应,党的十八届五中全会公报明确提出,实现绿色发展是我国"五大发展理念"之一。各级政府作为绿色发展的倡导者和推动者,要坚持可持续发展,走生产发展、生活富裕、生态良好的文明发展道路,加快建设资源节约型、环境友好型社会,必须发挥科技创新驱动和人才智力优势,构建人与自然和谐发展现代化建设的新格局。     

信息时代的企业工会工作

信息时代的出现给现代企业工会工作带来新的机遇 ,工会工作应以全新的观念和创造性的思路 ,积极主动地建立网络信息系统 ,以推进厂务公开、推广电子商务和加强知识管理为契机 ,推动企业民主化管理向纵深方向发展 ,在新的领域发挥重要作用。     

The economics of bringing up children in the Netherlands

This paper provides an overview of the different methods used in the Netherlands to evaluate the costs and benefits of having children. A distinction is made between different types of costs and benefits. Most research in the Netherlands has dealt with the direct costs of children. Hardly anything is known about other child-care costs and collective costs and benefits.     

The separative self in Sylvia Plath's the bell jar

Plath's novel The Bell Jar dramatizes the collusion between the notion of a separate and separative self (or bounded, autonomous subject) and the cultural forces that have oppressed women. The pervasive imagery of dismemberment conveys the alienation and self‐alienation leading to Esther Greenwood's breakdown and suicide attempt; the recovery which Plath constructs for her heroine merely reenacts the dismemberments obsessively imaged in the first half of the novel. This “recovery” denies the relationality of the self and leaves Esther to define herself unwittingly and unwillingly in relation to culturally‐ingrained stereotypes of women. Contemporary feminist theory has questioned the validity of the separative model of selfhood, but literary critics have brought to the novel the same assumptions about the self which inform Plath's book. Thus they have failed to recognize what the novel has to teach about the destructive effects — at least for women — of our cultural commitment to that model.     

Transhumance in the Middle Ages: The eastern Pyrenees

The political and cultural rise of early modern Europe was made possible by the economic expansion of the Middle Ages. This, in turn, was predicated upon increased agricultural production and the development of the textile industry. In England, the Low Countries, and northern Italy the peasants participated to the extent that workers were required to process wool and weave cloth. Towns grew, the population increased, and the socio‐economic structure became more sophisticated. It is natural to assume, then, that peasants in all wool producing regions benefited from this new state of affairs; it is argued that transhumance brought increased wealth and important social changes to rural communities, especially in the mountains. In fact, transhumance has been misunderstood: the peasants were not full participants. On the contrary, in the eastern Pyrenees as elsewhere the mountain folk suffered from the introduction of large flocks on to their communal pastures.