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During the last decade alone, it is estimated that tens of thousands of children have been born worldwide as a result of wartime rape and sexual exploitation, yet we know very little about these living legacies of sexual violence. I complement research in Peru with comparative data to explore four themes. Influenced by the incitement to “break the silence,” the Peruvian Truth and Reconciliation Commission actively sought out first-person accounts of rape, understood to be the emblematic womanly wound of war. I analyze what a focus on rape and sexual violence brings into our field of vision and what it may obscure. I turn next to local biologies and theories of transmission. Children conceived of rape face stigma and infanticide in many societies, which in part reflects the theories of transmission that operate in any given social context. Theories of transmission lead to “strategic pregnancies” as women seek to exert some control over their reproductive labor and to identify the father of their child. The effort to determine paternity involves names and naming practices and the patriarchal law of the father. I conclude with questions to assist in making these issues part of the anthropological research agenda.

The ability and right to have secrets may be a condition of social ethics (Derrida, A Taste for the Secret), but at the same time the nature of secrets is that they undermine themselves. Once told, secrets are no longer secret but are known. Even to name them as possibilities is to bring them into view as objects of knowledge. Secrets are thus always in some ways partial secrets, but their “openness” also connotes the lack of certainty of any knowledge about them, their evasiveness, their lack of fixity, and hence, their partial character and openness to change. In this article, I explore partial secrets in relation to a 2011 interview study of HIV support in the United Kingdom, where HIV’s relatively low prevalence and high treatment access tends toward its invisibilization. I suggest that in this context, HIV is positioned ambiguously, as a “partial secret,” in an ongoing and precarious tension between public knowledge and acceptance of HIV, HIV’s constitution as a condition of citizenship attended by full human rights, and HIV’s being resecreted through ongoing illness, constrained resources, citizenly exclusion, and the psychological and social isolation of those affected.

Italy’s 1998 Immigration Law 40 includes Article 18, which allows foreign “victims of human trafficking” the right to temporary residence permits on the condition that they participate in a rehabilitation program. The first step of this program, the act of denuncia, is to file criminal charges against exploiters at the police station. However, the resulting testimony cannot be understood through the victim/agent trope of the bureaucratic state, which uses these categories to make the other understandable through a process of what I call “confessional recognition.” In this article, I show how, despite the proliferation of biometric technologies to identify foreign others and so control migration flows at borders, confessional practices continue to play a central role in deciding who is admitted legally. Moreover, I illustrate how the question of redemption and expiation is not only a crucial issue for Catholic groups involved in aid programs for foreigners but is also central to Italian state integration policies, thus revealing how juridical norms are deeply influenced by the vocabulary of religious morality and vice versa.

Many aspects of war are deliberately kept secret, but some are so mundane that they simply are not reflected upon. In the face of the brutal mass violence of most wars today, these mundane secrets are not spectacular enough to capture media attention or the observers’ imaginations. They are, in a sense, the unmarked secrets of everyday war. In this article, I address such unmarked secrets of war. Focusing on war-torn northern Uganda, I follow two parallel threads. One is the anthropology of life histories, or my journey into anthropology in conjunction with the stories of a few Ugandan key informants. The second thread exposes the conditions that influence a researcher’s tendency to craft and edit data and experience. In acknowledging the entanglements of the two threads, I focus on storytelling and listening in situations that initially may remain unmarked—and thus silent and even secret—to the outside participant observer. In addition, rather than presenting any straightforward story of the war in northern Uganda, I extend a conversation on methodology.

In this new collection of thirteen essays, Arlie Russell Hochschild—author of the groundbreaking exploration of emotional labor, The Managed Heart and The Outsourced Self—focuses squarely on the impact of social forces on the emotional side of intimate life. From the “work” it takes to keep personal life personal, put feeling into work, and empathize with others; to the cultural “blur” between market and home; the effect of a social class gap on family wellbeing; and the movement of care workers around the globe, Hochschild raises deep questions about the modern age. In an eponymous essay, she even points towards a possible future in which a person asking “How’s the family?” hears the proud answer, “Couldn’t be better.”

When teachers pursue an artistic career parallel to teaching, a potential for conflict arises between the subjects they explore creatively and public expectations regarding the teacher’s role as a model of morality. This paper offers a critical analysis of these expectations as articulated in the landmark legal case Shewan. The paper argues for a better balance between teachers’ right to free expression and the need to uphold public trust in teachers and teaching and urges art teachers’ associations to play an active role defining the special standard that teachers can be reasonably held to in their private off-duty artistic pursuits.

Royal bio-pics have always enjoyed a high priority among cinematic representations of British history and taken a lion’s share in defining Britishness to audiences at home and abroad. These historical narratives never render national identity by capturing the past of historians, instead reconstruct the past as a mirror of contemporary reality and in a way as to satisfy their audience’s demand for both romantic qualities and antiquarian nostalgia, for sensations they regard their own. The author’s basic assumption is that such cinema does not represent history but exploits spectatorial desire for a mediated reality one inhabits through the experience of an empowered identity. The first part of the article examines how private-life films (a subgenre of royal bio-pics) mythologized and idealized Tudor monarchs in the 1930s, while in the second part, contemporary representatives of the subgenre are analysed as they portray the challenges of the Monarchy in its search for a place within modern British identity politics. Analysed films include The Private Life of Henry VIII (Alexander Korda, 1933), The Private Lives of Elizabeth and Essex (Michael Curtiz, 1939), Mrs Brown (John Madden, 1997), The Queen (Stephen Frears, 2006), and The King’s Speech (Tom Hooper, 2010).1

This chapter contains sections titled: A Neapolitan Director Versions of Naples Death of a Neapolitan Mathematician L'Amore Molesto Conclusion References