Cicero, Tullia, and Marcus: Gender-Specific Concerns for Family Tradition?

A fair number of Cicero's letters reveal his concern for his daughter Tullia and his son Marcus. Recent scholarship has read these letters as evidence for a ‘natural’ emotional attachment of a father to his children, in reaction to Philippe Ariès's opposite claim. This chapter considers whether Cicero's letters can be analysed only as expressions of paternal affection. The fact that the pater familias Cicero occupies a political position simultaneously in his nuclear family, his domus, and the Senate, results in a concern for his prestige within the social field of the aristocracy. And this concern is necessarily conferred upon his support of the education and the social and political career of his children. The chapter traces the gender-specific differences between Cicero's treatment of Tullia and Marcus, shows the social construction of parental affection, and contributes to a further understanding of the different functions of daughters and sons in the social force field of family memory.

Tracks of immigrant political incorporation

Models of Immigrant Political Incorporation brings together a multidisciplinary group of scholars to consider pathways by which immigrants may be incorporated into the political processes of western democracies. It builds on a rich tradition of studying immigrant incorporation, but each chapter innovates by moving beyond singular accounts of particular groups and locations toward a general causal model with the scope and breadth to apply across groups, places, and time. Models of Immigrant Political Incorporation addresses three key analytic questions: what, if anything, are the distinctive features of immigrants or immigrant groups? How broadly should one define and study politics? What are the initial premises for analyzing pathways toward incorporation; does one learn more by starting from an assumption of racialization and exclusion or from an assumption of engagement and inclusion? While all models engage with all three key analytic questions, chapters vary in their relative focus on one or another, and in the answers they provide. Most include graphical illustrations of the model, as well as extended examples applying the model to one or more immigrant populations. At a time when research on immigrant political incorporation is rapidly accumulating - and when immigrants are increasingly significant political actors in many democratic polities — this volume makes a timely and valuable intervention by pushing researchers to articulate causal dynamics, provide clear definitions and measurable concepts, and develop testable hypotheses. Furthermore, the wide array of frameworks examining how immigrants become part of a polity or are shunted aside ensure that activists and analysts alike will find useful insights. By including historians, sociologists, and political scientists, by ranging across North America and Western Europe, by addressing successful and failed incorporative efforts, this handbook offers guides for anyone seeking to develop a dynamic, unified, and supple model of immigrant political incorporation.

The Social Imaginary of Culture/Civilization in the Arabic Literary Tradition

Charles Taylor’s contribution to social imaginaries offers an interpretive framework for better understanding modernity as secularity. One of its main aspects is conceiving of human society in linear, homogenous time (secular time). Looking into the Arabic intellectual tradition, I will argue in my paper that Taylor’s framework can help us understand major social and intellectual transformations. The Ottoman and Arabic modernization process during the 19th century has often been understood by focusing on certain core concepts. One of these is tamaddun, usually translated as “civilization.” I will be mostly talking about the works of two “pioneers” of Arab modernity (which is traditionally referred to as an-nahḍa, the so-called Arab Renaissance): the Syrian Fransīs Marrāsh and the Egyptian Rifāʿa aṭ-Ṭahṭāwī. First I will focus on Marrāsh’s didactic novel “The Forest of Truth” (1865), as it offers a complex view of tamaddun, which has sometimes been construed as merely a social and political reform program. The category of "social imaginary,” however, is useful in grasping the wider semantic scope of this concept, which is reading it as a signifier for human history conceived of in secular time, as Taylor defines it. This conceptualization of human history functioning within the immanent frame can also be observed in the introduction to “The Extraction of Pure Gold in the Description of Paris” (1834), a systematic account of a travel experience in France that was written by the other “pioneer,” aṭ-Ṭahṭāwī. Finally, in translating tamaddun as “the modern social imaginary of civilization/culture,” the talk aims to consider this imaginary as a major factor in the emergence of the “secular age.” Furthermore, it suggests the importance of studying (quasi-) literary texts, such as historiographical, geographical, and self-narratives in the Arabic literary tradition, in order to further elaborate continuities and ruptures in social imaginaries.