By the turn of the nineteenth century composers such as Daniel Steibelt and Muzio Clementi were writing keyboard pieces with tambourine (and, occasionally, triangle) parts that were clearly intended for private salon performances by girls and young women. These works were introduced to public and private European salons during the early nineteenth century. Steibelt performed such pieces, typically waltzes, bacchanals, rondos and divertissements whilst on tour with his English wife Catherine, daughter of the London-based music publisher and patent tambourine manufacturer Joseph Dale. She became a renowned tambourine virtuoso, even attracting the attention of the Bohemian musician and writer Václav Jan Tomášek, who described the great sensation caused by Catherine's performances.

I analyse different types of works that were written for the tambourine around the year 1800. Examples of short waltzes (which were usually published in sets of 6 or 12) are plentiful – they were by far the most common pieces written for piano and tambourine – and in them the historical link between the tambourine and dance is most obvious. I argue that these waltzes may have served as a bridging point between dance-like, energetic, social activities and passive, recreational drawing-room music. Further support for this idea can be found in a Grand Sonata for pianoforte, tambourine, flute, violin and basso by Joseph Dale. The tambourine part contains numerous choreographic instructions as well as a wide variety of playing techniques such as thumb rolls, bass notes and harmonics, the likes of which did not become common practice in the orchestral or chamber repertory until the twentieth century. Dale's intention was clearly to provide an opportunity for women musicians to express themselves in ways that were contrary to contemporary expectations of female social etiquette.

After more than a decade of leftist governments in Latin America, the left turn began to reverse course, giving way to the rise of rightist political forces. Even moderate right-wing governments undertook reforms to reduce public spending. This agenda, however, encountered important obstacles. Focusing on the 2017 Argentine pension reform and based on extensive qualitative research, including in-depth interviews with key players, the findings here uphold previous work on the strength of policy legacies in opposition to promarket reforms. This study contributes to the existing theory by showing that protests against retrenchment favor the formation of opposition coalitions only in places where left-leaning governments had established inroads with organized popular sectors, maintaining relationships of coordination and collaboration. In these cases, the cost of specific reforms can jeopardize the broader project of retrenchment.

Military hospitals in Britain during the First World War cultivated a variety of activities that promoted healing for soldiers, of which music was central. This music was documented by soldiers in hospital-sponsored magazines such as The Hydra at Craiglockhart, an officers’ hospital in Edinburgh that specialized in treatment of shell shock. There, this article argues, music and sound were associated with a curative physicality and sensoriality, revealing the aural and tactile to be aligned within the ideology of the magazine and trauma therapies prescribed.

Music's role in trauma narratives in The Hydra reflects the two approaches to shell shock treatment at the hospital. First, reviews identified weekly musical entertainments, which included singing, playing instruments and listening, as part Captain Arthur Brock's ‘cure by functioning’ regime. Second, narratives in literary contents that reference music in depicting memory and dreams reflect the Freudian psychotherapy used by Dr W. H. R. Rivers, a narrativizing process that I connect to the concept of ‘testimony’ in trauma studies. While the two approaches and their use of music are tied to social class, in both – as I show in drawing upon theories of Jean-Martin Charcot, Pierre Janet and Bessel van der Kolk – music is therapeutic because it is visceral – its curative properties lie in its ability to ultimately move the body and mind. Finally, drawing upon theories of cultural trauma by Jeffrey Alexander, this article posits that these narratives evince a self-fashioning of this shell-shocked community that has over time (amplified by the legacies of the hospital's most famous patients, Wilfred Owen and Siegfried Sassoon) become central to the dominant British cultural memory of the war. This article establishes music's role in narratives about trauma in First World War Britain, illuminating music's place in testimonies about not only hospital life and community formation, but also alienation, trauma and recovery; memory and mourning; and sacrifice and resilience.

This article investigates how new citizens reconfigure dominant indexes of citizenship to claim status as legitimate new citizens of Singapore. New citizens are expected to resolve a tension that underpins public discourses in Singapore society: while the statal narrative of multiculturalism countenances new citizens to have perceivable markers of difference, everyday discourses expect new citizens to assimilate into the ‘Singapore core’—a term used in Singapore that denotes a homogeneous understanding of what it means to be Singaporean. By adopting a metapragmatic approach, this article identifies three common indexes of citizenship that new citizens negotiate to resolve this contradiction: language, loyalty, and legacy. By reconfiguring common markers of citizenship in Singapore, new citizens are able to discursively construct a type of citizenship that they can legitimately claim and contribute to. This expands common understandings of the notion of citizenship in Singapore society. (Citizenship, language ideologies, multiculturalism, metapragmatics, Singapore)*

The current study investigates the discursive strategies used by Jewish Israeli women when telling stories of self-empowerment involving interpersonal tension with authority figures. Our corpus is based on in-depth interviews with thirty women aged fifty to ninety-three from the southern city of Beer Sheva, Israel. We identified forty-two narratives manifesting interpersonal tension, mostly with authority figures. Drawing on the theoretical framework of narrative analysis, we conduct a performance-based, pragmatic microanalysis of four stories through which we demonstrate an ensemble of strategies paramount in shaping and contesting power relations, including use of direct reported speech, address and reference terms, and code-switching. By telling their stories, our storytellers mobilized the storytelling event as an occasion to perform a self-empowering move through which they subverted the frameworks of authority not only on a local level in the narrated and storytelling events but potentially also on a broader societal level, disrupting hegemonic asymmetries. (Power relations, narratives, self-empowerment, direct reported speech, code-switching, terms of address, terms of reference)

Scholarship on Transnational Advocacy Networks (TANs) increasingly recognizes that even weak states targeted by TANs may respond, and subvert, transnational norm socialization campaigns. It examines both the conditions conducive to such responses and the range of policy instruments available to these states. Yet this emerging work lacks a robust, contextualized account for how states devise the strategy and the content of their responses. This article builds on the policy-learning literature to elucidate the process through which states construct their antiTAN approaches. It suggests that states’ policy paradigms in the field of domestic security largely shape those responses, with different paradigms offering distinct priorities and instruments. The comparison of the divergent impact of the Guatemalan state’s contrasting responses to two similar legal-political challenges, undertaken in the context of the same anticorruption TAN campaign, illustrates the argument.

ʿAbd al-Razzāq al-Sanhūrī (d. 1971), the father of the Egyptian legal code, theorized a relationship between dīn (religion) and dawla (state) that was key to his project. In this relationship, al-Sanhūrī posited a delineation between the spheres of dīn and dawla that allowed him to map these categories onto the existing distinction between matters of ʿibādāt (acts of worship) and muʾāmalāt (transactions) in Islamic law (fiqh). I propose that Islamic jurisprudential distinctions between ʿibādāt and muʿāmalāt—for al-Sanhūrī—was the ideal medium to maintain and police the borderlines between religion and state in the postcolonial Egyptian state. Al-Sanhūrī's objective was to keep the domain of dīn outside of state sanction and to facilitate a transition whereby the state's legal institutions assumed exclusive lawmaking powers based on its own independent legal reasoning in Islamic law (ijtihād). I argue that al-Sanhūrī was a committed comparatist, not a reformer of Islamic law. Al-Sanhūrī's legal project should be viewed as a faithful commitment to French comparative law as a method of legal inquiry and a reflection of his nationalist agenda of creating a unified legal order that cannot exist without relying upon indigenous forms of law and culture. Al-Sanhūrī saw Khedival legal pluralism as an obstacle for national sovereignty. As a result of the institutional and legal readjustments from the 1920s through 1950s in Egypt, al-Sanhūrī did not see a future for Islamic law in the emerging legal state apparatus outside of civil law strictures and insisted that Islamic courts and religious tribunals for Jews and Christians must be subsumed under nationalized secular state courts.

In the “terrible year” of 1870–71 – spanning the Franco-Prussian War through the Commune – Parisians looked on with horror at the nightmarish transformation of their Ville Lumière. They not only watched, they listened – garnering crucial information but also failing to shut out belliphonic sounds that rendered them sleepless, sick or even unable to function. In a flood of lectures and treatises, a generation of neurologists and psychiatrists assessed the impact of this year on French minds and bodies. Moreover, Charcot and Janet formulated early understandings of trauma amidst the cultural memories and traumatized populations impacted by 1870–71.

Weaving together contemporary medical discourse, journals, reportage and iconography, this article reveals a topography of Parisian sonic violence. Drawing on Mark M. Smith and Jennifer Stoever's work on how race, gender, and class structure listening, this case study analyses the positionality of sound's traumatic impacts on nineteenth-century Parisians. Connecting sound, the events of 1870–71, and early conceptions of trauma also critically integrates these decades with subsequent experiences of la grande guerre. As I ultimately situate a specifically urban theorization of the aural experiences of war, I conclude with how sonic trauma of l'année terrible might stretch far beyond 1870–71. Borrowing from Andreas Huyssen's concept of city as palimpsest – where visual reminders of violence leave ‘absent presences’ in the heart of an urban space – I query how sonic memories of conflict might similarly leave traces – sonic scars? – in both physical places and in individual and collective memories.

This article traces how Ottoman interpretations and uses of Islamic law adapted to deal with non-Muslim rebellions between roughly 1769 and 1830. Drawing on Ottoman fatwas (legal opinions), bureaucratic registers, sultanic decrees, and chronicles, as well as British diplomatic records, it argues that the Ottoman state actively reinterpreted its commitment to the Islamic legal tradition in order to forge the law of rebellion into a weapon against both foreign and domestic enemies. The Ottomans first used declarations of rebellion to mobilize military forces against its imperial rivals, then to discourage and suppress domestic dissent, and finally to deny rebels’ sovereignty under international law. In doing so, the Sublime Porte effectively redefined sovereignty by interleaving Islamic and international concepts. The article places this development in global context, arguing that it resembled legal moves made by Atlantic states as they dealt with the Age of Revolutions. At the same time, this story shows how the Ottoman state’s commitment to Islamic law, and its employment of officially authorized scholars to interpret that law, could both license and constrain state policy. The Islamic legal tradition was flexible, but also meaningful. Interpretation occurred at different levels, and was done by different actors. While the state had significant latitude, it faced limits arising from the substance of the law and the process of interpretation itself.

Massive, rapid capital accumulation is usually associated with capitalist development, but historically, socialist states were among the most aggressive accumulators. Accumulation in Maoist China was faster than even in Stalin's Soviet Union, despite the fact that China was a much poorer country with fewer natural resources. China's accumulation rate, defined as the ratio of gross capital formation to gross national income, reached twenty-five to thirty per cent in 1957–1962, peaking at forty-four per cent in 1958. This level proved to be unsustainable, but after a slowdown in the early 1960s, the rate rose back to thirty-six percent.1 As is well known, the cost of China's rapid industrialization was borne mostly by its rural population.2 My aim in this chapter is to show that it was disproportionally borne by rural women, who contributed to socialist accumulation in direct and indirect ways: directly, as collective farmers, growers of the grain, cotton, soy, tea, sugarcane, etc. that fueled industrialization; and indirectly, by biologically, socially, and materially reproducing the country's labor force and by submitting to a regime of extreme austerity that allowed the government to extract scarce resources and direct them to the cities and the export trade. My argument proceeds in three steps. I will begin with an overview of socialist primitive accumulation under Mao, its preconditions and mechanisms, and the ways it replicated earlier Soviet policies or diverged from them. Next, I will discuss the various ways in which rural women's work underpinned capital accumulation and laid the foundation for China's rapid industrialization in the years since Mao's death. Finally, I will look in some detail at rural women's work at home, to show how their self-exploitation, overwork, and underconsumption in the domestic realm created the conditions for accumulation. My focus is on cotton work – both cotton cultivation and domestic cloth production – but I will also look at other ways in which domestic work supported accumulation.

Markus (2021) argues that the causal modelling frameworks of Pearl and Rubin are not ‘strongly equivalent’, in the sense of saying ‘the same thing in different ways’. Here I rebut Markus’ arguments against strong equivalence. The differences between the frameworks are best illuminated not by appeal to their causal semantics, but rather reflect pragmatic modelling choices.