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For observers of the European film scene, Federico Fellini’s death in 1993 came to stand for the demise of Italian cinema as a whole. Exploring an eclectic sampling of works from the new millennium, Italian Film in the Present Tens e confronts this narrative of decline with strong evidence to the contrary. Millicent Marcus highlights Italian cinema’s new sources of industrial strength, its re-placement of the Rome-centred studio system with regional film commissions, its contemporary breakthroughs on the aesthetic front, and its vital engagement with the changing economic and socio-political circumstances in twenty-first-century Italian life. Examining works that stand out for their formal brilliance and their moral urgency, the book presents a series of fourteen case studies, featuring analyses of such renowned films as Il Divo, Gomorrah, The Great Beauty, We Have a Pope, The Mafia Only Kills in the Summer, and Fire at Sea , along with lesser-known works deserving of serious critical scrutiny. In doing so, Italian Film in the Present Tense contests the widely held perception of a medium languishing in its post-Fellini moment, and instead acknowledges the ethical persistence and forward-looking currents of Italian cinema in the present tense.

The article describes working experiences in relation to empowering activities, which have been carried out in a local community in the province of Caserta (in Southern Italy), a place characterized by the widespread presence of organized criminal groups. In this study, workplace is intended as a community network aimed at the promotion of coscientization, liberation, and well-being. Specifically, this paper features initiatives and projects aimed at establishing new community values through a re-construction of a work-based social system standing against criminal clans, which tend to dominate not only economical transactions but also civil life.

Italian novelist, poet, and filmmaker Pier Paolo Pasolini was brutally killed in Rome in 1975, a macabre end to a career that often explored humanity’s capacity for violence and cruelty. Along with the mystery of his murderer’s identity, Pasolini left behind a controversial but acclaimed oeuvre as well as a final quartet of beguiling projects that signaled a radical change in his aesthetics and view of reality. The Resurrection of the Body is an original and compelling interpretation of these final works: the screenplay Saint Paul, the scenario for Porn-Theo-Colossal, the immense and unfinished novel Petrolio, and his notorious final film, Salò or the 120 Days of Sodom, a disturbing adaptation of the writings of the Marquis de Sade. Together these works, Armando Maggi contends, reveal Pasolini’s obsession with sodomy and its role within his apocalyptic view of Western society. One of the first studies to explore the ramifications of Pasolini’s homosexuality, The Resurrection of the Body also breaks new ground by putting his work into fruitful conversation with an array of other thinkers such as Freud, Strindberg, Swift, Henri Michaux, and Norman O. Brown.

This book reexamines the Sodom and Gomorrah narrative in Genesis 18–19, an ethically charged text that has significantly influenced views about homosexuality, stereotyping the other, the rewards and risks of hospitality, and the justice owed to outsiders. Its twelve essays, reflecting their authors’ considerable geographical, religious, methodological, and academic diversity, explore this troubling text through the lens of universalism and particularism. Biblical Sodom is read as the site of multiple borders—fluid, porous, and bi-directional—between similar and different, men and angels, men and women, fathers and daughters, insiders and outsiders, hosts and guests, residents and aliens, chosen and nonchosen, and people and God. Readers of these exegetically and theologically attentive essays published in memory of Ron Pirson will experience a rare sense of an ancient text being read in and for the modern world. The contributors are Calum Carmichael, Diana Lipton, William John Lyons, Nathan MacDonald, Amira Meir, Yitzhak (Itzik) Peleg, T. A. Perry, Ron Pirson, Jonathan D. Safren, Megan Warner, Harlan J. Wechsler, and Ellen J. van Wolde.

The alleged discovery of the sites of Sodom and Gomorrah by the French traveler Louis Félicien de Saulcy in 1851 provided the occasion for a series of debates in Britain on the question of biblical authority that were also, for some audiences, about examining the crimes and sins of the Sodomites and defining them openly as homoerotic lust. In this way, and at this moment, questions of same-sex desire became an important accompaniment to pressing debates about faith.

Reviving the Invisible Handis an uncompromising call for a global return to a classical liberal economic order, free of interference from governments and international organizations. Arguing for a revival of the invisible hand of free international trade and global capital, eminent economist Deepak Lal vigorously defends the view that statist attempts to ameliorate the impact of markets threaten global economic progress and stability. And in an unusual move, he not only defends globalization economically, but also answers the cultural and moral objections of antiglobalizers. Taking a broad cross-cultural and interdisciplinary approach, Lal argues that there are two groups opposed to globalization: cultural nationalists who oppose not capitalism but Westernization, and \"new dirigistes\" who oppose not Westernization but capitalism. In response, Lal contends that capitalism doesn't have to lead to Westernization, as the examples of Japan, China, and India show, and that \"new dirigiste\" complaints have more to do with the demoralization of their societies than with the capitalist instruments of prosperity. Lal bases his case on a historical account of the rise of capitalism and globalization in the first two liberal international economic orders: the nineteenth-century British, and the post-World War II American. Arguing that the \"new dirigisme\" is the thin edge of a wedge that could return the world to excessive economic intervention by states and international organizations, Lal does not shrink from controversial stands such as advocating the abolishment of these organizations and defending the existence of child labor in the Third World.

Here a leading scholar in constitutional law, Mark Tushnet, challenges hallowed American traditions of judicial review and judicial supremacy, which allow U.S. judges to invalidate \"unconstitutional\" governmental actions. Many people, particularly liberals, have \"warm and fuzzy\" feelings about judicial review. They are nervous about what might happen to unprotected constitutional provisions in the chaotic worlds of practical politics and everyday life. By examining a wide range of situations involving constitutional rights, Tushnet vigorously encourages us all to take responsibility for protecting our liberties. Guarding them is not the preserve of judges, he maintains, but a commitment of the citizenry to define itself as \"We the People of the United States.\" The Constitution belongs to us collectively, as we act in political dialogue with each other--whether in the street, in the voting booth, or in the legislature as representatives of others. Tushnet urges that we create a \"populist\" constitutional law in which judicial declarations deserve no special consideration. But he warns that in so doing we must pursue reasonable interpretations of the \"thin Constitution\"--the fundamental American principles embodied in the Declaration of Independence and the Preamble to the Constitution. A populist Constitution, he maintains, will be more effective than a document exclusively protected by the courts. Tushnet believes, for example, that the serious problems of the communist scare of the 1950s were aggravated when Senator Joseph McCarthy's opponents were lulled into inaction, believing that the judicial branch would step in and declare McCarthy's actions unconstitutional. Instead of fulfilling the expectations, the Court allowed McCarthy to continue his crusade until it was ended. Tushnet points out that in this context and in many others, errors occurred because of the existence of judicial review: neither the People nor their representatives felt empowered to enforce the Constitution because they mistakenly counted on the courts to do so. Tushnet's clarion call for a new kind of constitutional law will be essential reading for constitutional law experts, political scientists, and others interested in how and if the freedoms of the American Republic can survive into the twenty-first century.

Toensing contests the assumption that the story of Sodom and Gomorrah is about homosexuality. Echoing what other scholars have said, she asserts that the wickedness of the two cities was linked to inhospitable treatment of sojourners and resident aliens.

\"First we have to tell the families,\" one insists, invoking the organization's demented sense of etiquette.