Journal articles: 'Hannah and her sisters'

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Holmes, Hilary. "Hannah and her sister." Paediatric Nursing 2, no. 4 (May 1990): 19–20. http://dx.doi.org/10.7748/paed.2.4.19.s19.

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DeCarvalho, Lauren J. "Hannah and Her Entitled Sisters: (Post)feminism, (post)recession, andGirls." Feminist Media Studies 13, no. 2 (May 2013): 367–70. http://dx.doi.org/10.1080/14680777.2013.771889.

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Gardiner, Rita A. "Hannah and her sisters: Theorizing gender and leadership through the lens of feminist phenomenology." Leadership 14, no. 3 (September 29, 2017): 291–306. http://dx.doi.org/10.1177/1742715017729940.

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This article explores how feminist phenomenology can add conceptual richness to gender and leadership theorizing. Although some leadership scholars engage with phenomenological and existential inquiry, feminist phenomenology receives far less attention. By addressing this critical gap in the scholarship, this article illustrates how feminist phenomenology can enrich gender and leadership scholarship. Specifically, by engaging with the work of four women existential phenomenologists – Hannah Arendt, Simone de Beauvoir, Iris Marion Young, and Sara Ahmed – the rich diversity of phenomenological inquiry is explored. First, Arendt shows the benefits of conceptualizing leadership as collective action, rather than as concentrated in one person, or organization. Second, Beauvoir highlights how women’s situation, and potential, is affected negatively by gender hierarchy. Third, Young builds on Beauvoir’s work by exploring the ways in which female modality is limited by the social construction of gender. Finally, Ahmed takes phenomenology in a queer direction, showing how normative ways of thinking about sexuality are limiting to those who do not fit the dominant, familiar pattern. As well, the merits and limitations of feminist phenomenology are explored as they relate to gender and leadership theorizing, and suggestions for future research are made.

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Fay, Julie. "Hannah and Her Sister: The Facts of Fiction." Prospects 23 (October 1998): 1–21. http://dx.doi.org/10.1017/s0361233300006244.

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When I was growing up in Southern Connecticut, my mother referred occasionally to an ancestor of ours who had killed some Indians. In 1970, I went away to college and Mom came up to Massachusetts for Parents' Weekend. Just across the river from my campus in Bradford stood a statue in the center of Haverhill's town green. My mother pointed it out to me (my sister had gone to the same school, so Mom knew her way around the area). I'd been passing this tribute to our ancestor – supposedly the first statue of a woman ever erected in this country – every time I went to town to pick up subs or hang out with the townies. Not sure whether to be proud or ashamed, my mother and I stood and looked up at the bronze woman streaked with bird droppings. Her hatchet was raised, her hefty thigh slightly raised beneath her heavy skirts; we imagined we saw a family resemblance – the square jaw and round cheeks that are distinctive in our family. At the base of the statue, bas relief plaques narrated Hannah Emerson Dustin's story: taken by Abenaki Indians from her Haverhill home along with her week-old infant and her midwife, Mary Neff, Dustin watched as her infant was killed by the Indians. She was then marched up along the Merrimack River, through swamps and woods, to a small island where the Merrimack meets the Contoocook River, in present-day New Hampshire. Shortly after her arrival at the island, Dustin – with the aid of Mary Neff and perhaps that of an English boy, Samuel Lenardson, then living with the Indians – hatcheted to death the sleeping people, scalped them, then made her way back down the Merrimack in a canoe. As I looked at the statue, I wondered many things about Dustin.

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DABBY, BENJAMIN. "HANNAH LAWRANCE AND THE CLAIMS OF WOMEN'S HISTORY IN NINETEENTH-CENTURY ENGLAND." Historical Journal 53, no. 3 (August 17, 2010): 699–722. http://dx.doi.org/10.1017/s0018246x10000257.

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ABSTRACTThe historian, Hannah Lawrance (1795–1875), played an important role in nineteenth-century public debate about women's education. Like Catharine Macaulay and Mary Wollstonecraft, she argued that virtue had no sex and she promoted the broad education of women in order to increase their opportunities for employment. But unlike her bluestocking predecessors, she derived her argument from a scholarly reappraisal of women's history. Whereas the Strickland sisters' Tory Romantic histories celebrated the Tudor and Stuart eras in particular, Lawrance's ‘olden time’ celebrated the medieval period. This is when she located England's civilizational progress, driven by the education of queens and the wider state of women's education, allowing her to evade the potential conflict of a feminine creature in a manly role. Using the condition of women to measure the peaks and troughs of civilization was a familiar approach to historical writing, but Lawrance's radical argument was that women were often responsible for England's progress, rather than passive bystanders. Her emphasis on women's contribution to public life complemented the Whig-nationalist narrative and secured her a high reputation across a range of political periodicals. Above all, it appealed to other liberal reformers such as Thomas Hood, Charles Wentworth Dilke, and Robert Vaughan, who shared Lawrance's commitment to social reform and helped to secure a wide audience for her historical perspective.

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Cockcroft, Sir Wilfred H., and John Marshall. "Educating Hannah: It's a What?" Teaching Children Mathematics 5, no. 6 (February 1999): 326–29. http://dx.doi.org/10.5951/tcm.5.6.0326.

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Kowaleski‐Wallace, Beth. "Hannah and her sister: Women and evangelicalism in early nineteenth‐century England." Nineteenth-Century Contexts 12, no. 2 (September 1988): 29–51. http://dx.doi.org/10.1080/08905498808583286.

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Pedersen, Susan. "Hannah More Meets Simple Simon: Tracts, Chapbooks, and Popular Culture in Late Eighteenth-Century England." Journal of British Studies 25, no. 1 (January 1986): 84–113. http://dx.doi.org/10.1086/385855.

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During the winter of scarcity of 1794, Hannah More wrote “a few moral stories,” drew up a plan for publication and distribution, and sent the package around to her evangelical and bluestocking friends. Their response was enthusiastic; even Horace Walpole abandoned his usual teasing to write back, “I will never more complain of your silence; for I am perfectly convinced that you have no idle, no unemployed moments. Your indefatigable benevolence is incessantly occupied in good works; and your head and your heart make the utmost use of the excellent qualities of both…. Thank you a thousand times for your most ingenious plan; may great success reward you!” Walpole then sent off copies of the plan to the duchess of Gloucester and other aristocratic friends. Following Wilberforce's example, such wealthy philanthropists subscribed over 1,000 pounds to support the project during its first year. Henry Thornton agreed to act as treasurer and Zachary Macaulay as agent, and the ball was rolling.In March 1795, the Cheap Repository of Moral and Religious Tracts issued its first publications. Prominent evangelicals and gentry worked to distribute them to the rural poor, booksellers, and hawkers and among Sunday schools and charity children. During the Repository's three-year existence, the fifty or so tracts written by Hannah More were supplemented by contributions from fellow evangelicals Thornton, Macaulay, John Venn, and John Newton, the poet William Mason, More's literary friend Mrs. Chapone, her protégée Selina Mills, and her sisters Sally and Patty More and by reprints of old favorites by Isaac Watts and Justice John Fielding.

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Kasa, Magdalena. "Two Sisters: the Sculptor Hanna Nałkowska in the Light of Zofia Nałkowska’s Novel Węże i Róże." Roczniki Humanistyczne 67, no. 4 SELECTED PAPERS IN ENGLISH (October 30, 2019): 125–50. http://dx.doi.org/10.18290/rh.2019.68.4-6en.

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The Polish version of the article was published in Roczniki Humanistyczne vol. 65, issue 4 (2017). The article focuses on Ernestyna Śniadowiczówna, the main character in a novel by Zofia Nałkowska, Węże i róże [Snakes and Roses] (1913). The main purpose of the work is to show that the character had its real counterpart in Zofia’s younger sister, the sculptor Hanna Nałkowska. The words of Zofia herself were crucial, who in her Diary confessed that all her novels were autobiographical to some extent. Still, researchers have not paid sufficient attention to the significant similarities between Ernestyna and Hanna Nałkowska. Węże i róże is the only piece in the writer’s output in which she analyzed the issues related to art and pointed out some characteristics of the artist. Zofia was writing her novel when Hanna was entering the world of art. A comparison between Ernestyna Śniadowiczówna and Hanna Nałkowska, as well as the information from Zofia’s Dziennik and reminiscences of their friends show that the literary character is likely to be based on a real person.

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Pelofsky, Stan, and Raina Pelofsky. "The voice of art and the art of medicine." Journal of Neurosurgery 97, no. 6 (December 2002): 1261–68. http://dx.doi.org/10.3171/jns.2002.97.6.1261.

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✓ Vincent van Gogh's life, letters, and art are the framework for this existential speech about the nature of alienation, as well as its threat to humanity and to the artful practice of medicine. The honest, human voice expressed in van Gogh's art stands in opposition to alienation, which occurs when we divide the world into two parts: the “perfect” world of science versus the “flawed” world of human experience. Bridging this divide allows for an “authentic” life, one which honestly defines itself and faces difficult human truths. The most difficult truth relates to our own mortality, but it must be faced if we are to understand the value of existence. Film clips from Woody Allen's Hannah and Her Sisters illustrate how an artist's portrayal of these issues can be both profound and humorous, and how art brings us closer to our own humanity and to the essence of medicine. Neurosurgeons are warned about the lure of science and technology as a substitute for purpose and meaning, both as physicians and as human beings. The role of the American Association of Neurological Surgeons is explored and found to offer neurosurgeons a bridge away from alienation and toward a neurosurgical community. Neurosurgeons are urged to find meaning through service to their profession and to find the voice and art of medicine. [Note: Actual film clips were used when this address was delivered. Unofficial transcripts of the clips have been included in this article so that the integrity of the speech would not be compromised.]

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Juszczyk, Aleksandra. "Wczesny okres twórczości Hanny Żuławskiej. Warszawa–Paryż–Gdynia." Porta Aurea, no. 20 (December 21, 2021): 148–73. http://dx.doi.org/10.26881/porta.2021.20.07.

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Hanna Żuławska (1908–1988) was one of the most prominent artists associated with the Tri -City, and dealing with many fields of art: easel and polychrome painting, architectural mosaic, sgraffito, ceramics and small architecture. Her husband was a painter known on the coast: Jacek Żuławski. She is known primarily for her mature work in the 1950s and 60s; it was then that she showed true individuality. From post - -war times, Żuławska was also teacher and professor at the State Higher School of Fine Arts in Gdańsk and the manager of the Kadyny Ceramics Works. Little, if anything, is known of Hanna Żuławska’s work in the interwar period. In 1930–1934, Żuławska studied at the Warsaw School of Fine Arts, among others in the studios of Professors Felicjan Szczęsny Kowarski, Leonard Pękalski and Tadeusz Pruszkowski. It seems that Kowarski’s work in the fields of painting and monumental mosaics had a great influence on Żuławska›s later artistic activity. In the 1930s, Żuławska took part in exhibitions at IPS (Art Propaganda Institute). At that time, the artist experienced a period of fascination with the works of the members of the Paris Committee and Pierre Bonnard and Paul Cèzanne, which resulted in the pair of the artists, Hanna and Jacek, leaving for Paris on a scholarship in 1935. In Paris, the artist studied in the painting studio of Józef Pankiewicz, painted still lifes, city views and quite standard landscapes; she also visited museums and led a lively social life. In May 1938, the works of Hanna and five other Polish painters were presented at the prestigious Bernheim Jeune gallery in Paris. The exhibition was well received by critics in Poland. Hanna and her husband returned to Poland and settled in Gdynia in the autumn of 1938, where Żuławska established contacts with the artistic community of the city. In 1938, the artists joined the Gdynia branch of the Trade Union of Polish Artists and Designers, and actively participated in its exhibitions until the outbreak of World War II. In recognition of their contribution to the development of art in Gdynia, the Żuławskis also received state orders for a monumental painting decoration of the barracks’ common room at Redłowo, for the creation of paintings for the Chapel of the Hospital of the Sisters of Mercy at Kaszubski Square, and for the polychrome entitled ‘Apotheosis of Gdynia’ in the building of the Government Commissariat (designs not preserved). During the Nazi occupation, the Żuławskis were in Warsaw; in November 1944, the artist came to Łańcut near Lublin, where she stayed at an artistic house. In the autumn of 1945, Hanna and Jacek Żuławski together with other residents of the manor house, e.g.: Juliusz Studnicki, Krystyna Łada -Studnicka, Janusz Strzałecki, Józefa and Marian Wnuk, established the State Institute of Fine Arts in Sopot, transformed into the State Higher School of Fine Arts in Gdańsk.

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12

Berlin, Adele. "HANNAH AND HER PRAYERS." Scriptura 87 (June 12, 2013): 227. http://dx.doi.org/10.7833/87-0-959.

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Fremi, Stella. "Aphrodite and her sisters." Lancet Psychiatry 3, no. 2 (February 2016): 111–13. http://dx.doi.org/10.1016/s2215-0366(15)00583-0.

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14

Segal, Lore. "Sexy and Her Sisters." Antioch Review 60, no. 2 (2002): 215. http://dx.doi.org/10.2307/4614311.

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15

Bouckaert-Ghesquiere, Rita. "Cinderella and Her Sisters." Poetics Today 13, no. 1 (1992): 85. http://dx.doi.org/10.2307/1772790.

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Li, Xia. "Nora and her sisters." Neohelicon 35, no. 2 (October 28, 2008): 217–35. http://dx.doi.org/10.1007/s11059-008-4016-4.

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McNair, Brian. "MARTHA AND HER SISTERS." Journalism Practice 7, no. 1 (February 2013): 112–14. http://dx.doi.org/10.1080/17512786.2012.707435.

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Bogar. "Joan and Her Sisters." Shaw 40, no. 2 (2020): 334. http://dx.doi.org/10.5325/shaw.40.2.0334.

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Schüller, Marilia. "Her Name Is “Sisters”." Ecumenical Review 53, no. 1 (January 2001): 105–8. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00082.x.

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Montagano, Bethany. "Keeping Hannah." Public Historian 35, no. 2 (May 1, 2013): 72–98. http://dx.doi.org/10.1525/tph.2013.35.2.72.

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This paper is about Hannah, touted by early twentieth century tourists as America’s last black slave held by the Florida Seminoles until 1921. Symptomatic of a tendency to privilege racial caricatures over cultural complexities, these tourists overlooked key cultural nuances that complicated her servility. This paper restores that complexity to light. In tracing the shifts of Hannah’s enslavement over time, this paper illuminates how she moved between various states and degrees of slavery. Reconstructing this dynamic experience we see how her life was built, culturally blended and bound to her enslavers. To truly remember Hannah is to look beyond race and embrace complexity in our public memory of slavery.

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21

Villa, Dana. "Hannah Arendt, 1906–1975." Review of Politics 71, no. 1 (2009): 20–36. http://dx.doi.org/10.1017/s0034670509000035.

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AbstractThis essay provides an overview of the life and theoretical concerns of Hannah Arendt. It traces the way her experience as a German Jew in the 1930s informed her analysis of totalitarianism in The Origins of Totalitarianism and her idea of the “banality of evil” in Eichmann in Jerusalem. The essay takes issue with those of Arendt's critics who detect a lack of “love of the Jewish people” in her writing. It also traces the way Arendt's encounter with totalitarian evil led to a deeper questioning of the anti-democratic impulses in the Western tradition of political thought—a questioning that finds its fullest articulation in The Human Condition and On Revolution. Throughout, my concern is to highlight Arendt's contribution to thinking “the political” in a way friendly to the basic phenomenon of human plurality. I also highlight her recovery and extension of the main themes of the civic republican tradition.

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Caughley, Vivien. "Her civilising mission: discovering Hannah King through her textiles." History of Education Review 38, no. 1 (June 24, 2009): 16–28. http://dx.doi.org/10.1108/08198691200900002.

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Carol Hebald. "The Feminist Who Hated Her Sisters." Antioch Review 72, no. 3 (2014): 457. http://dx.doi.org/10.7723/antiochreview.72.3.0457.

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Sande, Siri. "An old hag and her sisters∗." Symbolae Osloenses 70, no. 1 (January 1995): 30–53. http://dx.doi.org/10.1080/00397679508590888.

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Welbon, Yvonne, and Alexis Pauline Gumbs. "Sisters in the Life." Feminist Media Histories 5, no. 4 (2019): 76–86. http://dx.doi.org/10.1525/fmh.2019.5.4.76.

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Yvonne Welbon, an award-winning filmmaker and founder of the Chicago-based nonprofit Sisters in Cinema, interviews Alexis Pauline Gumbs, cofounder of the Black Feminist Film School, as part of a larger trans-media project on the history of queer Black lesbian media makers, SistersintheLife.com. Gumbs speaks about Black feminist practices of education and filmmaking, delving into the founding and inspiration of the Black Feminist Film School and its mission to “create the world anew.” She explains her “community accountable practice” that is connected to traditions of Black intellectualism, her position as provost of a “tiny Black feminist university” that she calls Eternal Summer of the Black Feminist Mind, as well as how she and her collaborators have been inspired by QWOCMAP (Queer Women of Color Media Arts Project).

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BALKIN, SARAH. "The Killjoy Comedian: Hannah Gadsby's Nanette." Theatre Research International 45, no. 1 (February 28, 2020): 72–85. http://dx.doi.org/10.1017/s0307883319000592.

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In her 2017 show Nanette, Australian comedian Hannah Gadsby announced that she was quitting comedy. In the show, Gadsby argued that as a marginalized person – a gender-nonconforming lesbian from rural Tasmania – she was doing herself a disservice when she invited audiences to laugh at her trademark self-deprecating humour. Gadsby framed her decision to quit comedy partly as a problem of persona: her practice as a comedian was to take actual, sometimes traumatic, events from her life and turn them into jokes, which she described as ‘half-told stories’. So framed, the problem with Gadsby's comic persona is the way it both presents and truncates her traumatic experience. When she refuses to be funny, Gadsby casts herself as something like Sara Ahmed's ‘feminist killjoy’, a spoilsport figure whose unhappiness positions her as a source of tension. In this article I consider how Gadsby's decision to quit comedy, and the terms in which she articulates that decision in Nanette, can help us think about varied modes of humourlessness and comic possibility.

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Black, Lynsey. "“On the other hand the accused is a woman…”: Women and the Death Penalty in Post-Independence Ireland." Law and History Review 36, no. 1 (December 18, 2017): 139–72. http://dx.doi.org/10.1017/s0738248017000542.

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Hannah Flynn was sentenced to death on February 27, 1924. She had been convicted of the murder of Margaret O'Sullivan, her former employer. Hannah worked for Margaret and her husband Daniel as a domestic servant, an arrangement that ended with bad feeling on both sides when Hannah was dismissed. On Easter Sunday, April 1, 1923, while Daniel was at church, Hannah returned to her former place of work, and killed 50-year-old Margaret with a hatchet. At her trial, the jury strongly recommended her to mercy, and sentence of death was subsequently commuted to penal servitude for life. Hannah spent almost two decades in Mountjoy Prison in Dublin, from where she was conditionally released on October 23, 1942 to the Good Shepherd Magdalen Laundry in Limerick. Although there is no precise date available for Hannah's eventual release from there, it is known that “a considerable time later,” and at a very advanced age, she was released from the laundry to a hospital, where she died. The case of Hannah Flynn, and the use of the Good Shepherd Laundry, represents an explicitly gendered example of the death penalty regime in Ireland following Independence in 1922, particularly the double-edged sword of mercy as it was experienced by condemned women.

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YAQOOB, WASEEM. "RECONCILIATION AND VIOLENCE: HANNAH ARENDT ON HISTORICAL UNDERSTANDING." Modern Intellectual History 11, no. 2 (June 26, 2014): 385–416. http://dx.doi.org/10.1017/s1479244314000067.

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This essay reconstructs Hannah Arendt's reading of Marx and Hegel in order to elucidate her critique of comprehensive philosophies of history. During the early 1950s Arendt endeavoured to develop a historical epistemology suitable to her then embryonic understanding of political action. Interpretations of her political thought either treat historical narrative as orthogonal to her central theoretical concerns, or focus on the role of “storytelling” in her writing. Both approaches underplay her serious consideration of the problem of historical understanding in the course of an engagement with European Marxism, French existentialism and French interpretations of Hegel. This essay begins with her writings on totalitarianism and her ambiguous relation with Marxism during the 1940s, and then examines her critique of French existentialism before finally turning to her “Totalitarian Elements of Marxism” project in the early 1950s. Reconstructing Arendt's treatment of philosophies of history helps elucidate the themes of violence and the relationship between means and ends in her political thought, and places a concept of history at the centre of her thought.

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Moore, Amber. "“Why would a dead girl lie?”: Hannah Baker as Willful Child ‘come to voice’ in 13 Reasons Why." Papers: Explorations into Children's Literature 26, no. 1 (May 19, 2018): 22–39. http://dx.doi.org/10.21153/pecl2018vol26no1art1088.

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This paper examines representations of hostile and benevolent sexism in the young adult novel 13 Reasons Why (Asher, 2007), and how the female protagonist, Hannah Baker, resisted such manifestations of rape culture. Hannah exercised such resistance by taking on a willful girl-child (Ahmed, 2014) subject position through the creation of her métissage of taped testimonial messages recorded for thirteen peers who in some way influenced her death by suicide. As such, her project enabled Hannah to ‘come to voice’ (hooks, 1994) particularly in response to three sexist characters – Tyler, Bryce, and part-time narrator, Clay.

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Heller, Agnes, David Roberts, and Peter Beilharz. "On thinking: Open letter to Hannah Arendt." Thesis Eleven 159, no. 1 (July 23, 2020): 23–34. http://dx.doi.org/10.1177/0725513620945548.

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Thesis Eleven is honoured to be able to publish this text by our late friend and mentor Agnes Heller. It was secured in the period before her recent death, and is published now posthumously in her memory. Echoing her earlier text written as an Imaginary Preface to Arendt’s Totalitarianism, it responds to themes in the later text, The Life of the Mind. These were among the most eminent of the minds referred to later as Women in Dark Times. Their connection was not only institutional, via the New School, but represented a deep and ongoing affinity and critical engagement in political and philosophical terms. The imaginary letter arcs around issues and questions indicated by Cicero, Kant, Heidegger and Wittgenstein, including matters of republicanism, rhetoric and the question of thinking. Best of all, it shows Agnes Heller at work, at her best: it shows her thinking. Like Arendt, she offers inspiration, provocation, through thinking.

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Rae, Gavin. "Hannah Arendt, evil, and political resistance." History of the Human Sciences 32, no. 3 (July 2019): 125–44. http://dx.doi.org/10.1177/0952695119833607.

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While Hannah Arendt claimed to have abandoned her early conception of radical evil for a banal one, recent scholarship has questioned that conclusion. This article contributes to the debate by arguing that her conceptual alteration is best understood by engaging with the structure of norms subtending each conception. From this, I develop a compatibilist understanding that accounts for Arendt’s movement from a radical to a banal conception of evil, by claiming that it was because she came to reject the foundationalism of the former for the non-foundationalism of the latter, where norms are located from an ineffable ‘source’ diffusely spread throughout the society. While it might be thought that this means that such norms are all-encompassing to the extent that they determine individual action, I appeal to her notions of plurality, action, and natality, to argue that she defends the weaker claim that moral norms merely condition action. This demonstrates how Arendt’s conceptions of evil complement one another, highlights her understanding of the action–norms relation, and identifies that there is built into Arendt’s conception(s) of evil a resource for resisting totalitarian domination.

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Vogl, Tom S. "Marriage Institutions and Sibling Competition: Evidence from South Asia*." Quarterly Journal of Economics 128, no. 3 (July 4, 2013): 1017–72. http://dx.doi.org/10.1093/qje/qjt011.

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Abstract Using data from South Asia, this article examines how arranged marriage cultivates rivalry among sisters. During marriage search, parents with multiple daughters reduce the reservation quality for an older daughter’s groom, rushing her marriage to allow sufficient time to marry off her younger sisters. Relative to younger brothers, younger sisters increase a girl’s marriage risk; relative to younger singleton sisters, younger twin sisters have the same effect. These effects intensify in marriage markets with lower sex ratios or greater parental involvement in marriage arrangements. In contrast, older sisters delay a girl’s marriage. Because girls leave school when they marry and face limited earning opportunities when they reach adulthood, the number of sisters has well-being consequences over the life cycle. Younger sisters cause earlier school-leaving, lower literacy, a match to a husband with less education and a less skilled occupation, and (marginally) lower adult economic status. Data from a broader set of countries indicate that these cross-sister pressures on marriage age are common throughout the developing world, although the schooling costs vary by setting.

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COTKIN, GEORGE. "ILLUMINATING EVIL: HANNAH ARENDT AND MORAL HISTORY." Modern Intellectual History 4, no. 3 (October 4, 2007): 463–90. http://dx.doi.org/10.1017/s1479244307001357.

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Hannah Arendt's well-known examinations of the problem of evil are not contradictory and they are central to her corpus. Evil can be banal in some cases (Adolf Eichmann) and radical (the phenomenon of totalitarianism) in others. But behind all expressions of evil, in Arendt's formulations, is the imperative that it be confronted by thinking subjects and thoroughly historicized. This led her away from a view of evil as radical to one of evil as banal. Arendt's ruminations on evil are illuminated, in part, by concerns that she shared with her fellow New York intellectuals about the withering effects of mass culture upon individual volition and understanding. In confronting the challenges of evil, Arendt functioned as a “moral historian,” suggesting profitable ways that historians might look at history from a moral perspective. Indeed, her work may be viewed as anticipating a “moral turn” currently afoot in the historical profession.

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Maslin, Kimberly. "The Gender‐Neutral Feminism of Hannah Arendt." Hypatia 28, no. 3 (2013): 585–601. http://dx.doi.org/10.1111/j.1527-2001.2012.01288.x.

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Though many have recently attempted either to locate Arendt within feminism or feminism within the great body of Arendt's work, these efforts have proven only modestly successful. Even a cursory examination of Arendt's work should suggest that these efforts would prove frustrating. None of her voluminous writings deal specifically with gender, though some of her work certainly deals with notable women. Her interest is not in gender as such, but in woman as assimilated Jew or woman as social and political revolutionary. In this paper, I argue that Arendt recognized that what frequently passes for a gender question is not essentially a matter of gender at all, but rather an idiosyncratic form of loneliness that typically affects, though is by no means limited to, women. In her work one finds the conceptual tools necessary to understand the “woman problem” rather than an explicit argument or a solution to it.

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Kuczyńska-Koschany, Katarzyna. "Hannah Arendt i sobowtóry. Próba myślenia." Poznańskie Studia Polonistyczne. Seria Literacka, no. 37 (September 15, 2020): 119–32. http://dx.doi.org/10.14746/pspsl.2020.37.8.

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The essay discusses an issue that has not yet been studied separately: Hannah Arendt and her autobiographical crumbs scattered across other people’s biographies that she wrote and in her own biographies, both literary and cinematic. I called it an attempt at thinking, i.e. a synonym of a (biographical) essay. When Arendt writes about, e. g. Walter Benjamin or Rahel Varnhagen, she also – sometimes – writes about herself. When she smokes a cigarette in a specific way (rather than any other) or speaks German, she creates specific non-verbal doppelganger-like constructions.

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Resch, Robert Paul, Margaret Canovan, and Jeffrey C. Isaac. "Hannah Arendt: A Reinterpretation of Her Political Thought." American Historical Review 99, no. 2 (April 1994): 527. http://dx.doi.org/10.2307/2167307.

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Weyembergh, M. "Hannah Arendt. A reinterpretation of her political thought." History of European Ideas 18, no. 4 (July 1994): 633–34. http://dx.doi.org/10.1016/0191-6599(94)90126-0.

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King, Richard H. "Margaret Canovan and Hannah Arendt." Arendt Studies 4 (2020): 17–30. http://dx.doi.org/10.5840/arendtstudies20213131.

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Professor Margaret Canovan wrote two studies of the work of German-Jewish émigré political theorist, Hannah Arendt (1906-75). The first, The Political Thought of Hannah Arendt, appeared in 1974, while Hannah Arendt: A Reinterpretation of Her Political Thought was published in 1992. Both were intended for the Anglophone world, especially the US and Great Britain, although Arendt’s reception was more favorable in America where she settled in 1941 than in the UK. An historian of political thought at Keele University, UK, Canovan was ideal to bring Arendt to a general academic audience not to aim at a highly specialized readership deeply grounded in German thought. Though Canovan emphasized the conservative dimensions of Arendt’s thought, her conclusion was, finally, that Arendt’s political thought was a form of modern “republicanism” not an argument for inherited political traditions or a plea for New Left radicalism. It was a plea for pluralism, as it were.

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Garrett, Paul Michael. "Hannah Arendt and social work: A critical commentary." Qualitative Social Work 19, no. 1 (November 15, 2019): 38–55. http://dx.doi.org/10.1177/1473325019887778.

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Although social work engagement with Hannah Arendt (1906–1975) has been meagre, it has been recently suggested that her conceptualisations are significant for the profession. This article seeks to problematise the presentation of Arendt to a social work readership, highlighting the failure to adequately historicise her work. In terms of her ideas, there is much to gain in examining this intellectual’s prolific and often controversial contributions, and seven dimensions are identified as significant for the times in which we live. Nevertheless, there are still major criticisms which can be levelled at her core conceptualisations. The article dwells on Arendt’s theorisation of the ‘private’, the ‘public’ and the ‘social’, and it is suggested that she is unaligned with sociologically informed theorisation underpinning critical and radical social work.

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Garaty, Janice, Lesley Hughes, and Megan Brock. "Seeking the voices of Catholic Teaching Sisters: challenges in the research process." History of Education Review 44, no. 1 (June 1, 2015): 71–84. http://dx.doi.org/10.1108/her-03-2014-0022.

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Purpose – The purpose of this paper is to encourage historical research on the educational work of Catholic Sisters in Australia which includes the Sisters’ perspectives. Design/methodology/approach – Reflecting on the experiences of research projects which sought Sisters’ perspectives on their lives and work – from archival, oral and narrative sources – the authors discuss challenges, limitations and ethical considerations. The projects on which the paper is based include: a contextual history of a girls’ school; a narrative history of Sisters in remote areas; an exploration of Sisters’ social welfare work in the nineteenth century, and a history of one section of a teaching order from Ireland. Findings – After discussing difficulties and constraints in accessing convent archives, issues in working with archival documents and undertaking a narrative history through interviews the authors suggest strategies for research which includes the Sisters’ voices. Originality/value – No one has written about the processes of researching the role of Catholic Sisters in Australian education. Whilst Sisters have been significant providers of schooling since the late nineteenth century there is a paucity of research on the topic. Even rarer is research which seeks the Sisters’ voices on their work. As membership of Catholic women’s religious orders is diminishing in Australia there is an urgent need to explore and analyse their endeavours. The paper will assist researchers to do so.

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Swift, Simon. "Hannah Arendt, violence and vitality." European Journal of Social Theory 16, no. 3 (March 13, 2013): 357–76. http://dx.doi.org/10.1177/1368431013476578.

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This article places Hannah Arendt’s fundamental view of the instrumentality of violence in dialogue with Walter Benjamin’s ‘Critique of Violence’ in order to demonstrate the importance for each of a notion of ‘mere life’ or ‘life itself’ to an understanding of the agency of violence in modernity. Arendt’s critique of vitalism is most fully developed in The Human Condition, where she describes an entanglement of the instrumental activity of homo faber with life and labour in the work of Bergson, Nietzsche and Marx. I suggest that Bergson’s treatment of life as creative evolution unexpectedly yields an accurate description of politics as spontaneous, unpredictable motion that Arendt takes as typical of modernity. Since Arendt also credits Bergson with a decisive influence on what she takes to be a growing commitment to the life-enhancing, creative potential of violence in the oppositional movements of the 1960s, which she explores in her late essay, On Violence, I trace out the continuity between Arendt’s earlier account of homo faber and her later critique of postmodern oppositional violence.

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Hare, John E. "R. M. Hare: A Memorial Address." Utilitas 14, no. 3 (November 2002): 306–8. http://dx.doi.org/10.1017/s0953820800003617.

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My assigned task is to lay out the shape of my father's life and faith. This is daunting, but it is also a privilege because I loved him and admired him, and his life has been central in shaping my own. I am speaking also on behalf of my mother, my three sisters, Bridget, Louise and Ellie, and our children, Catherine and Andrew, Sam and Anisa, Hannah and Matty.

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Nkomo, Susan Nokunyamezela. "Looking for Maria, her sisters, daughters and sons." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 7, no. 2 (November 2012): 96–107. http://dx.doi.org/10.1080/18186874.2013.786899.

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Katz, Marilyn A. "Sappho and Her Sisters: Women in Ancient Greece." Signs: Journal of Women in Culture and Society 25, no. 2 (January 2000): 505–31. http://dx.doi.org/10.1086/495449.

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Rouch, Marine. "Sandra Reineke, Beauvoir and her Sisters. The p." Clio, no. 43 (June 1, 2016): 341. http://dx.doi.org/10.4000/clio.13081.

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Johnson, Allison M. "Columbia and Her Sisters: Personifying the Civil War." American Studies 55, no. 1 (2016): 31–57. http://dx.doi.org/10.1353/ams.2016.0053.

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Sharma, Pradeep. "Pastoral Subjugation in Hannah Kent’s Burial Rites: A Biopolitical Outlook." Literary Studies 34, no. 01 (September 2, 2021): 154–64. http://dx.doi.org/10.3126/litstud.v34i01.39536.

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Hannah Kent’s Burial Rites (2013) reflects the bare life of its protagonist, Agnes. She leads her Muselmann life from her outset of life. Grown up as foster child, she works as a farm maid whose rightful position is entirely ignored and eventually she is condemned to death. Natan molests her and she is banished from his home at night during snow fall when she demands her legal status at his home. Later she is accused of killing Natan and his friend. Before her execution, in order to tame and domesticate her, a priest is deployed who uses pastoral power, part of biopolitics that executes power over body. She unbuttons her pathetic life history along with her penitence. Finally, she leads a life of ‘homo sacer’ bearing the injustices like the superstes of holocaust and succumbed to condemnation.

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Isaac, Jeffrey C. "Oases in the Desert: Hannah Arendt on Democratic Politics." American Political Science Review 88, no. 1 (March 1994): 156–68. http://dx.doi.org/10.2307/2944888.

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Hannah Arendt never wrote systematically on the subject of democracy. In her book of greatest relevance to the subject, On Revolution, she criticized liberal democracy, and defended a conception of virtuous political “elites,” leading most commentators to view her as an opponent of democracy. I argue that Arendt defended a distinctive conception of grass-roots democracy, and that her conception of elites is distinctively democratic rather than anti-democratic. I bolster this argument by examining her historical context, and conclude by assessing the relevance of Arendt's conception of democracy.

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Phillips, Hannah. "Climbing out of the unknown." British Journal of Cardiac Nursing 16, no. 8 (August 2, 2021): 1–3. http://dx.doi.org/10.12968/bjca.2021.0093.

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Gencer, Mehmet, Erkan Ceylan, Muharrem Bitiren, and Ahmet Koc. "Two Sisters with Idiopathic Pulmonary Hemosiderosis." Canadian Respiratory Journal 14, no. 8 (2007): 490–93. http://dx.doi.org/10.1155/2007/150926.

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Idiopathic pulmonary hemosiderosis (IPH) is a rare cause of diffuse alveolar hemorrhage with unknown etiology. In the present report, the presentations of two sisters are described: one sister had IPH, eosinophilia and a high serum immunoglobulin E (IgE) level; and the other had IPH, pneumothorax, eosinophilia and a high serum IgE level. Both cases had quite unusual presentations. The first patient was 23 years of age, and had suffered from dry cough and progressive dyspnea for four years. Her hemoglobin level was 60 g/L, total serum IgE level was 900 U/mL and eosinophilia was 9%. Her chest radiography revealed diffuse infiltration. She died due to respiratory failure. The second patient was 18 years of age. She had also suffered from dry cough and gradually increasing dyspnea for two years. She had partial pneumothorax in the right lung and diffuse infiltration in other pulmonary fields on chest radiography. Her hemoglobin level was 99 g/L, total serum IgE level was 1200 U/mL and eosinophilia was 8%. IPH was diagnosed by open lung biopsy. All these findings suggested that familial or allergic factors, as well as immunological factors, might have contributed to the etiology of IPH.

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Journal articles on the topic 'Hannah and her sisters'

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