Book Censorship (history)

Monarchia della verità indaga una componente ideologica fondamentale della Controriforma: l’ossessione ecclesiastica per la 'veritas', concepita nella versione dogmatica di 'doctrina' e ortodossia in opposizione alla formulazione umanistica della 'veritas' come ricerca. Da Poggio Bracciolini a Montaigne, gli umanisti esprimono un concetto di 'religio' coincidente con la ricerca stessa della verità, rinunciando a definizioni esclusive o dogmatiche e astenendosi da difese di carattere polemico o controversistico. I teologi adottano invece il concetto dogmatico di 'doctrina', identificando la 'veritas' nell’ortodossia e favorendo il formarsi di un clima di oscurantismo clericale e di generale intolleranza nei confronti dell’autonomia umanistica, dell’individualismo religioso e del libero pensiero, con Valla, Erasmo e Machiavelli in testa.
In questo libro l’autore prende in esame il primato normativo della verità nella Chiesa del Cinquecento e del primo Seicento con lo scopo di illustrare modelli culturali e pedagogici della Controriforma e rilevarne i miti: cronotassi pontificia, agiografia e culto delle reliquie, concetto eroico del documento, didattica figurativa, giurisdizione curiale, temporalismo papale. Tuttavia, la sopravvivenza della tradizione umanistica e il suo confrontarsi dialetticamente con le culture dogmatiche di Riforma e Controriforma si evidenziano in momenti significativi della storia culturale e religiosa della prima età moderna: in particolare, nel dibattito europeo 'de puniendis haereticis' originato dal tragico rogo di Michele Serveto, nel ricorso all’elemento storico in sede di polemica confessionale, nei processi di Bruno e Galilei e nelle discussioni sulla 'libertas investigandi', nel nicodemismo di artisti, scienziati e anticlericali cristiani, infine nella ripresa – specialmente in Olanda e nelle aree della diaspora sociniana – del pacifismo erasmiano e dell’utopismo di Thomas More, associati alla critica del Valla e all’irenismo di Sebastiano Castellione. Un esempio insigne è la proposta irenica di Jakob Arminius, calvinista di cultura umanistica, formulata a Leida nel 1605 con l’intento di superare i contrasti tra cristiani e realizzare la pacificazione sociale e religiosa.

Sandro LANDI, Stampa, censura e opinione pubblica in età moderna, Bologna, Il Mulino, 2011, 150 S., ISBN 978-88-15-23391-2 Buchdruck, Zensur und öffentliche Meinung sind grundlegende Phänomene des frühneuzeitlichen Europas. Aufgrund ihrer fundamentalen Bedeutung in der Geschichte der westlichen Welt sind diese Begriffe seit langem Thema der Geschichtswissenschaft. Sandro Landi legt nicht nur einen aktuellen Forschungsüberblick zu den drei Themen vor, sondern lädt dazu ein, sie auf eine weite Zeitspanne (vom 15. bis zum 18. Jahrhundert) und für einen geographischen Raum, der sich von östlichen Europa bis zur arabischen Welt hin ausdehnt, gemeinsam zu analysieren.

This book also contains an index as well as the Iggeret Pri Megadim from R. Yosef Teomim. This letter is typically published at the beginning of his commentary to Orakh Hayyim, however, due to the fact that he a) advocates for the study of R. Elijah's books; and b) has numerous comments on the Sefer haTishbi, this was included here. There is also an index of just these letters. Now, on to the controversial portion of the book. This book also contains the critique of R. Shlomo Schick on the Sefer haTishbi. R. Schick, in his commentary on the Torah, Torah Shelmah (1909, Satmar) takes issue with many of R. Elijah's statements, not just his Sefer haTishbi. However, the editors of this edition of the Sefer haTishbi have collected R. Schick's comments that relate to the Sefer haTishbi. The editors have also included a rebuttal of R. Schick titled Tzidkat haTzadik. While this may seem rather innocuous, R. Schick is considered in some circles to be unacceptable. This is especially true amongst the Hungarian Haredim. R. Schick, who was a Rabbi of what was known as a Status Quo community in Hungary, was himself a Haredi. However, he felt that instead of alienating his community and many others in Hungary he would take a more reconciliatory stance. This put him in conflict with the majority of the Haredim in Hungary. They wanted to cut off all the non-Haredim. In fact, they issued an edict that all shecita by members that considered themselves Status Quo, was to be considered non-kosher. Importantly, many in the Status Quo community kept Torah and mitzvot a fact R. Schick pointed out in many of his teshuvot. This placed Schick outside the camp of the "frum" and thus among some his writings are unacceptable. Therefore, there are two editions of this newly reprinted Sefer haTishbi. One that contains an actual photocopy of the haskama of the Betaz of Jerusalem and a second version that does not. In the edition that contains the haskama both the comments of R. Schick as well as the rebuttal does not appear. In the edition that does not contain the haskama you get what I described above, the comments of R. Schick and the editor's rebuttal. The editors even note this in the edition that contains R. Schick's comments. They explain that the Betaz gave them a haskama (they even quote it but do not reproduce the actual letter, so they get to say they got the haskama without offending the Betaz) but that the Betaz told them they found R. Schick to be unacceptable and thus would not want to give a haskama to such a work. Therefore, one now has a choice between the Betaz haskama or the comments and rebuttal of R. Schick. I obtained both editions from Beigeleisen in Brooklyn.

There are various kinds of censorship, but most often this term is connected with some kind of political tense and oppression. However, many important intellectual or artistic movements have developed under censorship in various countries over the years. So does censorship have a positive or negative influence on people's work and creation? Do people become more creative or intellectually fertile when they are oppressed in some way? In recent years – as it is often said – democracy throughout the world has seemed to collapse, and various political forces (e.g. ISIS or pro-Russian unrest in Ukraine) have oppressed people. Those who have decided to comment on current political situations have been punished for their words (as the journalists of Charlie Hebdo), and those who have broken national or political taboo have been incarcerated (as the members of a Russian feminist band Pussy Riot). When we live in such times, we start to think about the past – comparing it to presence – and ask ourselves numerous questions: Where does the freedom end, and where does the oppression start? What can we do to prevent such situations? How can we live under censorship and political oppression? We would like to share our queries with researchers with various experience, that is why we invite scholars interested and involved in: We encourage scholars from various countries and cultures to visit our conference, so the intellectual experience we share is deeper and multi-level! Different forms of presentations are encouraged, including case studies, theoretical investigations, problem-oriented arguments, and comparative analyses. We will be happy to hear from both experienced scholars and young academics at the start of their careers, as well as doctoral students. We also invite all persons interested in participating in the conference as listeners, without giving a presentation. We hope that due to its interdisciplinary nature, the conference will bring many interesting observations on and discussions about the role of censorship in the past and in the present-day world. Our repertoire of suggested topics includes but is not restricted to: 1. Social life: • social effects of censorship • social effects of political oppression • societies living under oppression • minorities influenced by censorship • minorities influenced by political oppression • violating human rights under political oppression • migrations caused by political oppression • censorship and exile

Der Beitrag entwickelt folgende zentrale These: Um 1900 'begann unsere Gegenwart‘ insofern, als in den Städten der Übergang in eine moderne Mediengesellschaft erfolgte.
Deren kompetenteste Nutzer waren Kinder und Jugendliche.
Bemühungen, die Heranwachsenden vor ‚Schmutz und Schund‘ zu bewahren, thematisierten zentral, dass die neue Medienumwelt Heranwachsenden den unkontrollierten Zugang zu Wissensbeständen eröffnete, die als „erziehungswidrig“ galten. Diese Konstellation besteht
in Grundzügen bis heute, und viele aktuelle Reaktionsmuster gehen auf den Schundkampf der Kaiserzeit zurück. Die Kulturanthropologin Margaret Mead hat ein Modell entwickelt, das den Konflikt um die Regulierung des Wissenszugangs in den historischen Wandel der Generationenbeziehungen einzuordnen ermöglicht.

Book censorship has a long history. Until the Enlightenment in the 18th century, virtually all governments and powerful churches suppressed words and ideas they
considered threatening – which meant, for the most part, words and ideas thought to be subversive or blasphemous. By contrast, America in the mid-19th century, taking its cue from England, began the official suppression of books and ideas not about politics or religion but about sexuality. The targets were ideas and information that threatened dominant attitudes about women's role, about reproduction, and about social control of sexual behavior.
Today in the U.S., books are not suppressed very often through the criminal prohibitions of obscenity law. But they are the subject of unending censorship battles in public schools and libraries – and here, the targets of disapproval include religion, politics, violence, magic, vulgar words, and disobedience of authority, in addition, of course, to sex. Sometimes these battles are national in scope – as, for example, when Congress passed a law in 2000 requiring most American schools and libraries to install privately manufactured Internet filters that block tens of thousands of valuable Web pages. The Supreme Court upheld this law in 2003..

Picture books are a genre of children’s literature with enormous educational potential. Their use in classrooms is currently spreading and should be further encouraged. Picture books are particularly suitable for the treatment of sensitive issues, such as those related to gender. For this reason, many educational projects are focused on reading picture books and aim at promoting them, in and outside of the classroom. But in reality, these projects have to face opposite points of view, which are intended to remove certain books from schools. Drawing on the initiative of the Mayor of Venice Luigi Brugnaro, who in June 2015 proposed withdrawing from schools 49 picture books thought to spread “gender ideology”, this essay proposes a thematic mapping of the 49 picture books in question with the aim of highlighting the inherent contradictions of this kind of initiative and, thereby, drawing attention to the consequences for young readers. Finally, the essay identifies several pedagogical proposals for reading instruction free from prejudice.

Периодическая печать народов России на первый взгляд представляет собой некое бессистемное явление в своей многоязычной, многокультурной реальности. Культуры этнических общностей, населяющих Россию, отличаются происхождением, историческим развитием, ценностной ориентацией и т. д. Это разнообразие проявляется и в печатных изданиях. Они зарождаются в местах, отдаленных друг от друга многими километрами, в разной социокультурной среде и функционируют по своим законам. Их объединяют общие государственные границы и общее законодательство государства.

The article presents a literary-historical view of the role and significance of France Bevk’s literature by comparing it with the author’s role in secondary school reading materials. Seeking parallels with the literary-historical and schooling situations of Ivan Pregelj and Ciril Kosmač, the comparison is focused on the post-World War II period. While Bevk’s literary-historical position in the interwar period was preserved largely due to his role in building national awareness, after Slovenia’s independence, he became a somewhat marginalised secondary school author. The only text (optionally) treated in secondary school reading texts is Bevk’s novel Kaplan Martin Čedermac.

W artykule omówiono wczesne związki George’a Orwella z Polską i Polakami, starając się zebrać różne perspektywy, konteksty i niekiedy mniej znane fakty. Z jednej strony skupiono się na podkreśleniu znacznego zainteresowania autora Polską oraz przybliżeniu jego stosunku do wybranych polskich zagadnień wyrażanego w publicystyce, którą czasem przysłaniają polskiemu czytelnikowi jego głośniejsze publikacje książkowe. Starano się również przedstawić jego osobiste związki z polską emigracją i zaangażowanie w jej problemy. Z drugiej strony zasygnalizowany został wizerunek Orwella wśród współczesnych mu Polaków oraz zarys jego wczesnej polskiej recepcji, zarówno z perspektywy emigracyjnej, jak i krajowej (oficjalnej), a także ich splotów.

Yaoi/BL Fandom Survey (only takes 10 mins to complete): https://leeds.onlinesurveys.ac.uk/blfandomsurvey

http://sainsbury-institute.org/news-events/legislating-manga-workshop/

This talk will explore the implications of the Prohibited Images of Children section of the Coroners and Justice Act 2009 for Boys' Love and Yaoi in the UK. The British legislation will be set in context briefly with regard to the legal situation in North America, Australia, Japan and China. Anna is Chair of Qualitative Inquiry in the School of Psychology at the University of Leeds and is author of 'Boys’ Love manga for girls: Paedophilic, satirical, queer readings and English law' in Children, Sexuality and Sexualisation (2015). Her online BL fandom survey can be found at https://leeds.onlinesurveys.ac.uk/blfandomsurvey

This essay studies the elaboration of the Holy Office’s instruction to bishops of the world (Inter mala) against the spread of literary mystic sensualism in France and reveals the previously unpublished documents of the trial to André Gide’s Corydon (1927). This contribution will show how the new Vatican law was unsuccessful in condemning Gide’s controversial pamphlet in defence of homosexuality. The case was brought to an abrupt conclusion instead, as the Catholic Church feared that the proscription of Corydon in the Index of Prohibited Books could result in unnecessary and dangerous publicity to a protestant author and his obscene work.

Este libro sobre censura y diálogo, o sobre el diálogo a la
luz de la censura, explora de forma conjunta fenómenos
relevantes de la historia cultural europea, desde la
herejía al saber reservado. Nace de la confluencia de
intereses de equipos dedicados de manera sostenida e
independiente al estudio del género dialógico en la
Península Ibérica, y al análisis del pensamiento censorio
y de las formas de vigilancia de la textualidad. La
intersección de estos dos campos de interés define un
territorio apenas transitado por los historiadores de la
literatura hispánica: del encuentro de los especialistas
que participan en este volumen resulta una nueva
perspectiva sobre las condiciones de escritura, lectura e
interpretación del corpus dialógico quinientista.

An anslysis of the reaction of the Spanish to the anonymous publication of the first edition of Lorca's homosexual <i>Sonetos de amor oscuro</i>, which his heirs had not permitted to be published, objecting especially to the word "oscuro" (dark).

"Megaleh Temirin (Revealer of Secrets), ed. Jonatan Meir, Three volumes, Mosad Bialik, Jerusalem

Megaleh Temirin (Revealer of Secrets), first published in Vienna in 1819, is one of the sharpest and wittiest pieces of Jewish literature written in the first half of the nineteenth century, and is perhaps the most important piece of Hebrew prose composed before the stories of Mendele Mocher Seforim. A sly and complex story deriding Hasidism and Hasidim, it is told through the correspondence between the beadles of Hasidic courts and contemporary rabbis, and it presents a dark picture of  avaricious frauds and swindlers whose main concern was control over territory and the souls of believers, a goal achieved by beguiling the authorities and attacking all opponents. Perl lends his book a ‘Hasidic’ feel both in its physical design and in its language, presenting a Maskilic version of In Praise of the Ba’al Shem Tov that lays Hasidism bare so that no reader will ever be able to look at that, or any other Hasidic book, in the same way again. In addition to the book’s satiric sting, which would have been enough to bring its readers a dual pleasure, Perl’s hints at contemporary people and places, hidden within anagrams and numerological tricks. With the unraveling of these clues, which also include the use of actual Hasidic sources, the book is a valuable, contemporary view of historical reality. A meticulous reading of the book may therefore open a window on the hidden worlds of Hasidism and the Haskalah at the start of the nineteenth century.


The first volume (Imagined Hasidism) serves as an introduction to the complex satirical writings of Josef Perl of Tarnopol (1773-1839). At the center of the book stands an analysis of the satires, Megaleh Temirin (1819) and Bochen Tzadik (1838), including a systematic treatment of the ‘characters’ in the central works and a discussion of the dozens of manuscripts to be found in the Perl Archive in Jerusalem. Perl’s writings are analyzed here in the fuller context of Hebrew and Yiddish literature in general and Maskilic and Hasidic literature in particular, as well as other polemical writings and governmental records critical of Hasidism. The study thus presents a complex and nuanced picture of the relationship between literature and history, between the anti-Hasidic reports and the more complicated historical reality, and lays the groundwork for further research into the genre of nineteenth-century Maskilic satire.

The second and third volumes (Megaleh Temirin) present for the first time an annotated edition of Megaleh Temirin. It is based on the first edition and the scattered manuscripts and it includes a comparison to its Yiddish translation. The book is accompanied by appendices on its origins and contents, including fundamental treatments of several passages: an explication of the encoded names, the Hasidic sources used by the author, and the variants found in the manuscripts and in the only edition of the book in Yiddish.

The editor of the book, Professor Jonatan Meir, teaches in the Goldstein-Goren Department of Jewish Thought at Ben-Gurion University. He has published several articles on the Haskalah of Eastern Europe, Hasidism, and a number of varied topics in twentieth-century Kabbalah.


Contents

Volume 1  - Critical Edition

Concerning this edition
Key personalities
Sefer Megale Temirin – Critical Edition


Volume 2 - Appendixes:
1. Glossary, Abbreviations, Acronyms
2. Explanation of the Speaking Names
3. Perl’s Hasidic Sources
4. Manuscripts of Sefer Megale Temirin
5. Yiddish Introduction to Sefer Megale Temirin
Bibliographic Abbreviations

-------------------------------
Reviews:
(1) Dan Meron, 2013, ‘Megaleh Temirin’, Kivunim Hadashim 29, 55 pages (Hebrew)
(2) David Assaf, 2014, ‘Hasidim will not Read it but Tear it’, Haaretz, Tarbut ve-Sifrut, p .6 (Hebrew) http://onegshabbat.blogspot.co.il/2014/04/blog-post_18.html
(3) Eliezer Brodt, 2014, 'New book Announcement- Megale Temirin', The Seforim Blog http://seforim.blogspot.co.il/2014/01/new-book-announcement-megale-temirin.html
(4) Matan Hermoni, 2014,  הסבתא המופקרת של הספרות העבריתHaaretz, Sfarim (Hebrew) http://www.haaretz.co.il/.premium-1.2382365
(5) Shinichi Yamamoto, 2015, 山本　伸一, "ヨナタン・メイール編著『想像のハシディズム』", ユダヤ・イスラエル研究　第28号  http://www.waseda.jp/assoc-jsjs/jistudies.html
(6) David Biale and David Assaf,, 2015, 'Revealer Revealed', Jewish Review of Books, pp. 17-21  http://jewishreviewofbooks.com/articles/1454/revealer-revealed/
(7) Hillel Halkin, 2015, "Sex, Magic, Bigotry, Corruption- and the First Hebrew Novel', Mosaic Magazine,  http://mosaicmagazine.com/observation/2015/05/sex-magic-bigotry-corruption-and-the-first-hebrew-novel/
(8) Tomer Persico, 2015, "Interview", Lula'at haEl Blog, http://tomerpersico.com/2015/08/10/meir_perl/

The struggle between censors and their opponents has always been a never-ending war of attrition. It always will be. Violence and extortion have been used to conceal, and also to expose. The law is, and has been used to conceal and to expose. Publicity media of every kind is, and has been used to conceal and to expose. The induced apathy and inherent mental laziness of overall populations is proving the most potent tool for those who wish to conceal. Because concealment is so often malevolent rather than benevolent, the ultimate failure of institutions or even states due to malevolence is in a way the cost effective brake on malevolent concealment. Of course, by the time of failure, many lives will have been ruined.

During the middle ages and renaissance, Western attitudes to censorship were determined principally by Christianity, the hegemonic religious and political discourse in Europe. While the religions of the Hellenistic and Roman world, within which Christianity was born and developed, were concerned for the proper performance of religious ritual, the earliest documents of Christianity – like those of Judaism, from which it sprang – were even more deeply motivated by a concern to identify, articulate and maintain correct beliefs (“orthodoxy”). Accordingly, Christian censorship represents an attempt to control both inward beliefs and their outward expression. The word “censorship” can refer to customs or laws that prohibit the expression of certain opinions, to the legal processes through which conformity to such norms is achieved (whether before or after publication), or to the punishments imposed on those who refuse to conform. It is essentially an imposition of authority for the purpose of creating agreement or silencing dissent.
This article first explores medieval mechanisms of censorship, then describes the new institutions and practices of censorship developed in response to the invention of printing and the Protestant Reformation. Finally, it briefly describes some important medieval and renaissance thinkers and writers whose work was subject to ecclesiastical or state censorship.

L’art. 16 della Dichiarazione dei diritti dell’uomo e del cittadino del 26 agosto 1789 afferma: «Una società, nella quale la garanzia dei diritti non sia assicurata e la separazione dei poteri fissata, non ha una Costituzione». Non per questo la Rivoluzione francese riuscì a garantirli, essendo priva di un organismo, indipendente dalle maggioranze temporanee e provvisorie, che potesse impedire abusi e oppressione da parte di tali maggioranze. Secondo i giacobini, che seguivano le teorie illuministiche di Jean-Jacques Rousseau sulla «volontà generale», essa non poteva che manifestarsi attraverso l’Assemblea nazionale, intesa come corpo rappresentativo dell’intera cittadinanza.

I princìpi della Rivoluzione francese continuarono a diffondersi con Napoleone, seppure il condottiero corso sia stato autore di una svolta autoritaria, e la Restaurazione non riuscì ad impedirne la rivendicazione popolare, fino alla concessione di costituzioni ottriate ed al definitivo avvento delle democrazie parlamentari, che pongono la libertà di espressione tra i diritti fondamentali che lo stato ha l’obbligo di garantire.

Risalendo il fiume della storia ritroviamo sempre una contrapposizione tra diritto e forza o tra legge positiva (nomos) e legge della natura (physis), ma constatiamo che entrambe le prospettive e le pratiche del diritto sono efficaci, se è vero che gli esseri umani non hanno sino ad ora abbandonato né l’una né l’altra prospettiva argomentativa sull’origine e sul fondamento della legge. Ma da dove viene il diritto?

È possibile tentare di giustificare i diritti umani a partire da Dio, dalla Natura, dallo stato, persino dalla Storia o dalle consuetudini. Forse una più modesta argomentazione potrebbe individuare nei diritti costituzionalmente garantiti e protetti un rimedio, uno strumento di difesa nei confronti di abusi che si sono storicamente realizzati. Nulla di sacro o naturale, dunque, bensì una debole, ma imprescindibile, forma di difesa, la quale andrà a sua volta difesa contro i tentativi di utilizzarla per fini contrari a quelli per cui è stata codificata (come le più recenti dichiarazioni dei diritti non mancano di constatare).

Gabriel Torres Puga hace un recorrido de fa rrayectoria academica de Robert Darnton. De fa bistoire des mentalites a fa antropofogfa y de fa ,fOciofogfa a fa microhirtoria, Darnton se ha dedicado a estudiar fa manera en fa que fa gente comun vivi6 y entendi6 fa lfustract6n. Darnton tambien comenta como foe que dio con far (ahora famosar) cartar def atico de fa bibfioteca de Neuchate~ as[ como efpresente y e!foturo def ftbro impreso y def efectr6nico, fa digitafizaa6n de Harvard y ef tema de su ultimo fibro.

این نوشته مطالعه‌ای در اسناد منتشرنشده سانسور نمایشنامه‌های بهمن فرسی و نظارت ساواک بر اجرای آثار او در سال‌های 1347، 1351، 1352 و 1356 است که رویاروئی کارمندان و ماموران نهادهای نظارتی و امنیتی با آثار او را نشان می‌دهد. هدف از بازخوانی این اسناد نخست، یافتن دلایل حساسیت نهادهای امنیتی و نظارتی به آثار اوست و دوم این‌که سانسورچی‌ها چگونه زبان پیچیده فرسی را برای بالادستی‌های خود تفسیر می‌کردند تا سانسور آثار او را تسهیل و توجیه کنند. در نهایت با مطالعه متن اسناد در می‌یابیم که نقد و نگاه جلال آل‌احمد بر آثار فرسی، چگونه ابرازهائی برای سانسور او فراهم می‌کند. البته این هرگز به معنای همدستی آل‌احمد با دستگاه سانسور نیست، بلکه نشان از تاثیر دیدگاه او بر کارمندان و سانسورچی‌ها است. در واقع نگرش آل‌احمد به پیچیدگی‌های زبانی آثار فرسی، ضمن انتقاد رادیکال از سانسور، ناخواسته ابزارهائی هم برای سانسور آثار او در اختیار دستگاه‌های نظارتی فراهم می‌کند

Public statements of different Russian historian, journalists and politologists showcase that they often support the persecution of other historians and the limitation of an access to archival files of Soviet special services and army. Among those, who compromised their own reputation by participating in the witch hunt, are not only genuine supporters of present Kremlin regime, but also so called liberals, even though their notorious actions give plenty of reasons to doubt, whether they really share democratic political values. This article contains plenty of quotes which illuminate this tendency and offers possible explanation to the phenomenon. The analyzed context of events helps to comprehend the real causes of this voluntary repugnant support of a censorship in historical science. Among listed people, who either openly or behind the shades support limitation of an access to archival documents and therefore oppose historians’ right to obtain an information freely, are hardly surprisingly not only pro-government conform propagandists, but also journalists of the radiostation “Echo Moskvy”, different historians and the late chief of “International Memorial” Arseniy Roginskiy, who had been concealing for 18 years from Poland’s authorities the archival information about militants of Armia Krajova, who were executed by Soviets, even though this discovery was made not by Roginskiy, but by Nikita Petrov.

This is the "Beta" version of The British Index, an annotated list of all books and pamphlets censored in the British Isles and British North America 1641-1700. The Index is in chronological order by the date on which the work was questioned or suppressed. Please note that all entries comprise instances of ideological censorship or unlicensed publication. I have carefully excluded all cases in which a property dispute (e.g., the infringement of a copyright, a patent, or the Stationers’ English stock) was solely at issue. It should be noted as well that the government’s prosecution of unlicensed works amounted to ideological censorship, as the state generally suppressed only those unlicensed publications that it deemed seditious, sectarian, or blasphemous. As Michael Treadwell has observed, state authorities rarely pursued an unobjectionable work that happened to lack a government license.

Primary sources consulted: State Papers, Domestic, Journals of the House of Commons and the House of Lords, House of Lords’ archives, Stationers’ Company Court Books, Stationers’ Company Wardens’ Accounts, Stationers’ Company Messengers’ Accounts (Box A in Stationers' Hall), Historical Manuscripts Commission reports, Howell’s State Trials, Proceedings of the Old Bailey, Middlesex County Sessions’ Rolls, Thurloe State Papers, other secretaries of states' papers housed at the British Library, Registers of the English and Scottish Privy Councils, royal proclamations, and the writings of the censor Roger L’Estrange, messenger of the press Robert Stephens, dissident bookseller Francis Smith, and sundry others.

By my count, the number of works intended for print publication that the government deemed “suspect” was at least 2,600 titles and editions of them, excluding serials and periodicals. The number of extant works published in Britain and the North American colonies during the same period is 90,607, so the percentage of suspect works was ~2.9%.

The figure of 2.9% is a conservative estimate. In a number of cases, I have counted the seizure of multiple titles as one instance of censorship, as the precise number of banned titles among the books seized in a raid is sometimes unclear. In March 27, 1679, for example, some 990 titles were seized from a Jesuit community in Holbeck, Nottinghamshire, but it is not clear how many of these were burnt and how many were disposed of in other ways. Nevertheless, we can be fairly certain that more than one title out of the 990 was proscribed. By counting the entire episode as only one instance of censorship, I have erred on the side of caution.

On a similar note, far more was censored than the extant official documents suggest, as the loss rate of documents relating to censorship appears to have been high. The Great Fire of London may have destroyed some pertinent records. Fortunately, as the fire threatened Stationers' Hall, the Clerk of the Company "remove[d] most of the Company's records to his house in the suburbs" (Blagden 215), but given that the guild’s official charter was destroyed in the fire, it seems likely that other important documents were destroyed as well. For instance, the surviving records in Box A at Stationers' Hall, many of which relate to the enforcement of printing regulations, date from after the Great Fire. It is possible that similar papers went up in flames in 1666. The later fire at Westminster probably consumed relevant documents in the House of Commons archive.

What’s more, in his newsbook The Intelligencer, Surveyor of the Press Roger L’Estrange observes in July 1664 that the Quaker bookseller William Warwick is “so officious an Agent for the Party [the Quakers], that more pernicious Pamphlets are printed for him alone then [sic] all the Rest put together,” adding that “above Two Hundred several sorts [of ‘unlawfull Books’] have been taken at several times from under his Roof” (The Intelligencer, Monday, July 11, 1664, Numb. 55, 441-42). If “above Two Hundred several sorts [of ‘unlawfull Books’]” had been taken from Warwick in the four years since the Restoration, only a small fraction of these are recorded in this Index, for the state papers mention fewer than ten. It is possible, of course, that some of the illicit works seized at Warwick's house were seized elsewhere as well, and, further, that a number of those seizures are recorded in the state papers. But given that the Index records only 290 suspect titles from the time of Charles's Restoration to July 1664, when L'Estrange's offhand remarks appear in the newspaper, and that "above Two Hundred" titles were seized at Warwick's house alone in the same period, only a small proportion of which are cited by name in surviving documents, it would be extraordinary if some of Warwick's "unlawfull Books" have not slipped through the evidentiary net. The Index from 1660-1664 does not contain anything like 200 obnoxious Quaker books and pamphlets, the kinds of publication that appear to have been Warwick's specialty. Indeed, in April 1664, L'Estrange had noted that "Four Hundred and Sixty sorts of unlawfull Books, and Pamphlets already on the Roll . . . have been published since his Majesties Restauration" (Intelligencer, no. 31, 18 April 1664, 250), so the 290 total is itself clearly on the low side. Finally, it is worth highlighting L'Estrange's statement in Oct. 1670 that he had "suppressed above 600 sorts of seditious pamphlets" since his appointment as surveyor in August 1663 (CSPD, 1670, 502). The Index records fewer than 200 suspect works over the same period. The official record is thus riddled with holes.

I am still correcting and adding to the document; lacunae are marked with an asterisk. Introduction forthcoming. Please feel free to email me with comments or suggestions.

This paper studies the paratextos of the books of the Dominican nun sor Hipólita de Jesús Rocabertí (1551-1624), in particular the censorships and approvals which aim to authorize the treatises of the nun. These texts give information about the publishing process patronized by fray Tomas de Rocaberti, sor Hipolita’s nephew and Archbishop of Valencia, between 1679 and 1685. They present an image of the author as a woman who did not learn Latin and was helped by divine «superior lights». The representations of female sanctity exposed in the paratexts help to understand why the Congregation of Rites condemned sor Hipolita’s books soon after their publication.

Se estudian los paratextos de las obras de la monja dominicana sor Hipólita de Jesús Rocabertí (1551-1624), en particular las censuras y aprobaciones que constituyen el aparato de autorización de los escritos de la monja. Estos textos nos informan sobre el proceso editorial patrocinado por fray Tomás de Rocabertí, sobrino de sor Hipólita y arzobispo de Valencia, entre 1679 y 1685; y configuran una imagen de la autora como mujer sin estudios de latinidad y ayudada por «superiores luces» divinas. Las representaciones de la santidad femenina que vehiculan estos paratextos ayudan a entender la condenación de la obra por la Congregación de los Ritos poco después de su publicación.

L'article étudie les paratextes des oeuvres de la religieuse dominicaine Hipolita de Jesus Rocaberti (1551-1624), en particulier les censures et approbations qui constituent l'appareil d'autorisation des écrits de la religieuse. Ces textes fournissent des informations sur le processus de publication conduit par le R. Thomas de Rocaberti, neveu de la Mère Hipolita et archevêque de Valence, entre 1679 et 1685. Ils montrent celle-ci comme une femme qui sans avoir étudié le latin, est éclairée par les "lumières supérieures" divines. Les représentations de la sainteté féminine véhiculées par ces paratextes sont un élément d'explication de la condamnation des oeuvres de la dominicaine par la Congrégation des Rites, peu après leur publication.

This paper focuses on the always complex conflicts between artistic creation and the standards that define a work of art as immoral or " morally acceptable ". Establishing a comparison between Vladimir Nabokov's Lolita (1952), the eponymous comedy-drama directed by Stanley Kubrick (1962), as well as paintings – and, more recently, photographs – by Balthus, we explore the relationship between films and painting, reflecting on the ethical, aesthetic and political implications resulting from a dilemma that puts art on the one side and morality on the other. If indeed there is a right under threat – the universal right to artistic freedom of expression – we also have, in turn, another safeguarded right – the right of the child not to have his or her image sexually exploited by a deviant artistic treatment. The source of this problem lies, as was the case with Nabokov's novel, in a recent report highlighting the recurrence and ongoing relevance of the theme: in 2014, in response to public outcry, the Folkwang Museum in Essen, Germany, cancelled an exhibition of Polaroid photographs taken by Balthus. A December article in the major newspaper Die Zeit called the images, depicting a model named Anna from ages 8 to 16, " documents of paedophile greed ". These images, some of which were used as preparatory work for Balthus's paintings, are always suggestive and considered by many of great eroticism. Lolitas representing enigmatic places of evasion in painting, photography and cinema ultimately allow us to question freedoms and the limits of transgressive beauty.

The recent censorship of information that has occurred—originating from the United States but also influencing access to information worldwide—requires commentary, context and concrete documentation of its existence. Perhaps the most important contribution of this article is the demonstration of the interconnectedness of the systems that originate and sustain thought-control and intellectual censorship in what otherwise might appear to be democratic societies. This article contends that information requires context and that while isolated facts may be very important by themselves they cannot be more important or influential than their overall context and the resulting influence they produce.

While the official publishing market in communist Poland would condemn Orwell to being an ‘unperson’ for almost forty years after his death, Orwell’s outspoken political views, in particular his fierce opposition towards Stalin’s politics and sympathy for Poland, turned him into one of the most appreciated representatives of the British left within Polish communities scattered around the globe by the Second World War and their country’s subsequent Soviet occupation. Polish exiles would not only mention him frequently in the Polish press and collaborate internationally on translating and publishing his works abroad, but would also be his friends and first-hand sources of information. Drawing on primary material, including Orwell’s letters to Teresa Jeleńska deemed lost by Orwell scholars, the paper discusses Orwell’s attitude to Polish problems as well as aspects of Orwell’s early Polish reception and relationships with Poles in Paris and London. In doing so, it attempts to bring new insights not only to Orwell studies, but also to how we think about the reception of writers generally in times of censorship.

Keywords:

The 2d part of the article about the conflict of interests among those historians, journalists and politologists who support persecution of independent historians and the limitation of an access to archival files of Soviet special services and army, contains critical review of provocative initiative of Pavel Polyan to create an “international historical arbitration” similar to “legalistic courts-arbitrations of Hogue and Strasbоurg”, as well as the evidence of cooperation of the late chief of “International Memorial” with successors of KGB. A few paragraphs describe how and why management of GULAG History Museum (Moscow) deliberately desrtoyed the videotape of the lecture, Georgiy Ramazashvili read there in December, 2016 about pesrecution of historians in Russia and other ex-Soviet republics.

One of the more astounding books produced by Bratslav Hasidism is Liqquṭei tefilot (1822–1827), composed by R. Nathan Sternhartz of Nemirov, which established a whole new genre in Bratslav literature. This article discusses the book's genesis, publication, and primary goals, as well as the controversy it generated. The new Bratslav theology that emerged after the death of Rabbi Naḥman led to disputes, both internal and external, over the role and character of R. Nathan. Examining this particularly obscure chapter in the early history of Bratslav Hasidism sheds light on the movement as it exists today in all its diversity, both ideological and social. Keywords Bratslav Hasidism – Hasidism – Jewish mysticism – Kabbalah

Full Article
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The satirical writings of Lucian of Samosata had a tremendous influence on the literature of the Eastern European Haskalah, shaping its criticism of the burgeoning Hasidic movement in the nineteenth century as if there were no gap between it and the Roman Empire of the second century. Lucian’s criticism of false prophets, self-proclaimed philosophers, and common fools and frauds, like his satirical dialogues with the world of the dead, provided the perfect model for those Maskilim who opposed the revelations of the Hasidic movement in both theological and social realms. One particularly salient testimony to the classical satirist’s influence is the astounding translation of his story “Alexander the False Prophet” by the Maskilic writer Meir Letteris, the first translation of Lucian’s work into Hebrew. The translation, printed in full below, was based on the German edition of Christoph Martin Wieland and published in the journal Ha-Tsefirah, which Letteris edited in 1823. As with every translation, it is a new product, shaped in and by its own context. This essay discusses the tendencies and apparent goals of the translator, the additions and omissions he made to the text, and the influence of Lucian’s satirical style on the Haskalah.

Concepire il mondo semioticamente, come un dualismo di significante e significato, o come un trialismo di representamen, interpretante e oggetto, implicitamente suggerisce una definizione allargata di censura: vi è censura in ogni scelta di significante che tarpa il significato, in ogni abito interpretativo o comunicativo che incanala il flusso della semiosi. Questa teorizzazione astratta della censura ha un rischio e un vantaggio. Da un lato, è importante distinguere i casi in cui la costrizione del linguaggio risponde all’intenzionalità di una prepotenza: qualcosa non è detto, dipinto, filmato, musicato, o addirittura non è pensato, o è pensato solo a metà, perché urta gli interessi di un’agentività minacciosa, gerarchicamente superiore, capace d’infliggere danno e dolore. Una riflessione semiotica seria sulla censura non può distogliere gli occhi dal problema del potere e dei suoi abusi. Dall’altro lato, pensare alla censura come dimensione semiotica aiuta a meglio identificare la sua tragedia ultima, che non consiste tanto nel dolore che infligge, o nella frustrazione che provoca, ma nell’ottusità che dissemina nel lungo periodo della storia della cultura. Una semiotica della censura è allora principalmente ricognizione delle forze che, nella storia, reprimono la libera innovazione del senso e, con essa, l’umanità.

Megaleh Temirin (Revealer of Secrets), first published in Vienna in 1819, is one of the sharpest and wittiest pieces of Jewish literature written in the first half of the nineteenth century, and is perhaps the most important piece of Hebrew prose composed before the stories of Mendele Mocher Seforim. A sly and complex story deriding Hasidism and Hasidim, it is told through the correspondence between the beadles of Hasidic courts and contemporary rabbis, and it presents a dark picture of  avaricious frauds and swindlers whose main concern was control over territory and the souls of believers, a goal achieved by beguiling the authorities and attacking all opponents. Perl lends his book a ‘Hasidic’ feel both in its physical design and in its language, presenting a Maskilic version of In Praise of the Ba’al Shem Tov that lays Hasidism bare so that no reader will ever be able to look at that, or any other Hasidic book, in the same way again. In addition to the book’s satiric sting, which would have been enough to bring its readers a dual pleasure, Perl’s hints at contemporary people and places, hidden within anagrams and numerological tricks. With the unraveling of these clues, which also include the use of actual Hasidic sources, the book is a valuable, contemporary view of historical reality. A meticulous reading of the book may therefore open a window on the hidden worlds of Hasidism and the Haskalah at the start of the nineteenth century.

The first volume (Imagined Hasidism) serves as an introduction to the complex satirical writings of Josef Perl of Tarnopol (1773-1839). At the center of the book stands an analysis of the satires, Megaleh Temirin (1819) and Bochen Tzadik (1838), including a systematic treatment of the ‘characters’ in the central works and a discussion of the dozens of manuscripts to be found in the Perl Archive in Jerusalem. Perl’s writings are analyzed here in the fuller context of Hebrew and Yiddish literature in general and Maskilic and Hasidic literature in particular, as well as other polemical writings and governmental records critical of Hasidism. The study thus presents a complex and nuanced picture of the relationship between literature and history, between the anti-Hasidic reports and the more complicated historical reality, and lays the groundwork for further research into the genre of nineteenth-century Maskilic satire.

The second and third volumes (Megaleh Temirin) present for the first time an annotated edition of Megaleh Temirin. It is based on the first edition and the scattered manuscripts and it includes a comparison to its Yiddish translation. The book is accompanied by appendices on its origins and contents, including fundamental treatments of several passages: an explication of the encoded names, the Hasidic sources used by the author, and the variants found in the manuscripts and in the only edition of the book in Yiddish.

The editor of the book, Professor Jonatan Meir, teaches in the Goldstein-Goren Department of Jewish Thought at Ben-Gurion University. He has published several articles on the Haskalah of Eastern Europe, Hasidism, and a number of varied topics in twentieth-century Kabbalah.



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Contents


Introduction                                                                                     
Scholarship on the anti-Hasidic writings of Josef Perl • Hasidic hagiography and the emergence of satire • Two-fold reading of Perl’s writings and the gematriyot • Satire, literature, and history • ‘Holy Books’ and subversive books

Chapter 1: Josef Perl, Rabbi Nathan of Nemirov, and the ‘Holy Books’
Prayer of the fall of Hasidism and the expungement of their books • Sefer Shivhe ha-Besht and the critique of hagiography • Sefer Sipurey Ma‘asiyot and the parodic response to it • Rabbi Nathan of Nemirov, ‘heretical books’ and the ‘Holy Books’ • In praise of the true Tsaddikim • ‘Laughter of the heretics’: testimonies about the polemics against Sefer Shivhe ha-Besht • ‘Holy Books’, ‘sacredness of hagiography’, and parodies of hagiography • Appendix: Parodic manuscript about an opponent of the ‘Holy Books’ who was reborn as a horse

Chapter 2: Speaking Names in Sefer Megale Temirin                             
Time of the composition of Megale Temirin, censorship, and a note on the Buch • Hasidic books and the emergence of parody • Structure of Sefer Megale Temirin • The Introduction to Sefer Megale Temirin • Main Hasidic courts • The court in Żołyń (Łożne) and the peregrinations of the Buch • The court of Dishpal (Międzyboż), moneyboxes of the Besht, the holy relics • The court in Aklo (Olika) and the ritualized reading of Sefer Shivhe ha-Besht • Function of the footnotes and the parodic hagiography • History of the rabbis – clandestine opponents of Hasidism • The Besht in Tarnopol • Rabbi Meir Jacob of Zasław and the letters from Galicja  • Zaddikim in Galicja • Ciphered stories • ‘Holy Places’: reincarnations of a praise from Sefer Shivhe ha-Besht • The revelation of the Buch and the death of the secretary • ‘Gang of criminals’: another death and an escape to the Land of Israel • The End: Ovadia Ben Petahia and the rabbi of Opatów

Chapter 3: Joseph Perl, Hirsh of Zydaczów, and the Polemics of Gematriyot
Reb Zevi Hirsh of Zydaczów and Hasidism in Galicja • Maskilic opposition to the Zydaczówer • Letters concealed in Sefer Megale Temirin • A manuscript about the misdeeds of the Hasidim • Books, education, and a note on Reb Nathan of Nemirov • Zydaczówer’s ban on the Maskilim and the first Gematria • Parodic letter of Perl and the second Gematria • About the parodic letter and the jumble of gematriyot • Denunciation and expulsions of R Zevi Hirsh • ‘Father of impurity’: Joseph Perl and the writings of the rabbi of Komarno • Final note • Appendix: Parodic letter against the Zydaczówer

Chapter 4: Speaking Names in the Book of Sefer Bohen Zaddik               
The manuscript of Sefer Bohen Zaddik and the difficulties with its publication • Structure of the book • In search for the true Zaddik and the rabbi of Opatów • Travels of Ovadia Ben Petahia between the towns of Galicja • Kromcza Ruska (Zaleszczyki) or the entrance to Galicja • ‘Briks’ (Tarnopol): Rabbi Jehoshua Heschel Babad and the school • ‘Bicik’ (Lemberg) Rabbi Jacob Orenstein and a ban on the Maskilim • ‘Abdera’ (Brody) Rabbi Ephraim Zalman Margaliot and Sefer ha-Zoref • The explanation of the names of the rabbis • Utopia and dystopia • The hidden butcher and his kabbalistic writings • The discovery of the colonies • The image of the disciples of the Gaon and the ‘true Hasid’ • ‘The solution for the East’ or heterotopia •  The will to flee and the emissary

Chapter 5: The Imaginary Influence of Sefer Megale Temirin                     
The myth about the success of the book • Pamphlet Megale Sod • The manuscript about the misdeeds of the Hasidim • Dialogues about Sefer Megale Temirin • For whom Sefer Megale Temirin was intended and who read it • Note concerning Sefer Megale Temirin in Yiddish • Influence real and imagined • Was Sefer Shivhe ha-Besht written by a parodist? • Temerl Bergson and Sefer Megale Temirin • Writ of defense of Hasidism • Sefer Megale Temirin and the Hebrew literature • Appendix: writ of defense of Joseph Judah Lob Sossnitz

Afterword: Note on the Anti-Hasidic Outlook                                       

Bibliographic Abbreviations   

Reviews:
(1) Dan Meron, 2013, ‘Megaleh Temirin’, Kivunim Hadashim 29, 55 pages (Hebrew)
(2) David Assaf, 2014, ‘Hasidim will not Read it but Tear it’, Haaretz, Tarbut ve-Sifrut, p .6 (Hebrew) http://onegshabbat.blogspot.co.il/2014/04/blog-post_18.html
(3) Eliezer Brodt, 2014, 'New book Announcement- Megale Temirin', The Seforim Blog http://seforim.blogspot.co.il/2014/01/new-book-announcement-megale-temirin.html
(4) Matan Hermoni, 2014,  הסבתא המופקרת של הספרות העבריתHaaretz, Sfarim (Hebrew) http://www.haaretz.co.il/.premium-1.2382365
(5) Shinichi Yamamoto, 2015, 山本　伸一, "ヨナタン・メイール編著『想像のハシディズム』", ユダヤ・イスラエル研究　第28号  http://www.waseda.jp/assoc-jsjs/jistudies.html
(6) David Biale and David Assaf,, 2015, 'Revealer Revealed', Jewish Review of Books, pp. 17-21  http://jewishreviewofbooks.com/articles/1454/revealer-revealed/
(7) Hillel Halkin, 2015, "Sex, Magic, Bigotry, Corruption- and the First Hebrew Novel', Mosaic Magazine,  http://mosaicmagazine.com/observation/2015/05/sex-magic-bigotry-corruption-and-the-first-hebrew-novel/
(8) Tomer Persico, 2015, "Interview", Lula'at haEl http://tomerpersico.com/2015/08/10/meir_perl/
(9) Ariel Evan Mayse, 'Review', Jewish History (2015)ת  http://link.springer.com/article/10.1007/s10835-015-9245-2
(10) Review - Gal-Ed

The regulation of writing and printing (or, as M. Infelise writes, the ‘role of civil authority in controlling the production and circulation of writings’) in Genoa in the modern age still needs to be studied systematically, which is remarkable in the light of the political and economic standing of the Republic in modern Europe. While the Republic could never boast the cultural eminence of Venice (a self-evident fact, when the respective censorship systems and book markets are compared) the commonplace that Genoa was simply ‘uncultivated, inhabited by men too busy making money’ (G. Assereto) merely represents an old prejudice. The Genoese aristocracy was, in fact, adequately cultivated, intellectually active and up to date, but not so free to write. Most of its production on political and historical subjects, indeed, only circulated among the oligarchy and in manuscript form. How are we to account for this fact? How did the regulations on written production contribute to this outcome? Just as unclear is the system of regulations presiding over the production and circulation of print specifically. A comprehensive reorganisation of the legislation was only begun in 1628, following the conspiracy headed by Vachero. This treason attempt, one of the gravest in the time of the old Genoese regime, was attended by a vast production of pamphlets, which for the first time circulated in print and also reached beyond the domains of the Republic. The new legislation plan involved five chief measures: 1. the institution of State Inquisitors (1628), based on the Venetian model. 2. The 1634 decree on political writings and historical chronicles. 3. The end of the monopoly on print (1635). 4. The institution of the Giunta di Giurisdizione (also known as the Ecclesiastical Council, 1638). 5. The issuing of the Ordini per occasione delle stampe (Norms on the production of print – 1648).
Book censorship - Political thought - Republic of Genoa - Genoese aristocracy - Ligurian culture - Printing

At the end of the 16th century the Roman Congregation of Prohibited Books ordered all male Regular Orders in Italy to send the complete list of the owned books. The RICI research project is making available these document implementing a data base on line

This article looks at the1976 censorshipby the Department of Censorship and Public Entertainment (DCDP) of two novels: Zero, by Ignácio de Loyola Brandão, and Feliz ano novo [Happy New Year], by Rubem Fonseca. The study places both works within the context of  Brazilian literature in the 1970s and seeks to interpret the censorship by relating them to the DCDP policy at the time.

In book: Repression and Resistance:  Censorship of Books during the Military Dictatorship (Sao Paulo: EDUSP/FAPESP)

This article seeks to understand how the category of auctor damnatus or primae classis was constituted at Rome in the middle of the sixteenth century, what its implications and consequences were for Roman censorial policy, and how the Spanish Inquisition handled this concept. The Inquisition did not adopt it, either as a category or as a structural principle, until 1612, with the promulgation of the Index of Bernardo de Sandoval. This adoption, first, had important consequences for the system of control of reading, leaving its material marks on the covers and title pages of thousands of printed volumes. Secondly, it offers us a privileged viewpoint from which to examine the (deliberate) inconsistencies of the Spanish Inquisition, and the conflicts and contradictions between the Roman system of prohibition and the expurgatory policy of the Spanish Monarchy.
Cet article se propose d’examiner la manière dont se constitue la catégorie d’auctor damnatus ou primae classis à Rome au milieu du XVIe siècle, les implications et les conséquences de l’utilisation de ce concept sur la politique censoriale romaine, ainsi que le traitement accordé à cette idée par l’Inquisition espagnole, qui ne l’a pas adoptée -ni comme catégorie ni comme principe structurel- jusqu’en 1612, c'est-à-dire jusqu’à la promulgation de l’index de Bernardo de Sandoval. Cette adoption eut des répercussions importantes sur le système de surveillance de la lecture, elle laissa des traces matérielles sur la couverture et les pages de garde de milliers d’imprimés et fournit un point d’observation privilégié pour percevoir les inconsistances (délibérées) de l’Inquisition espagnole ainsi que les conflits et les contradictions entre le système prohibitif romain et la politique expurgatoire de la monarchie hispanique.
Este artículo se propone examinar cómo se conforma la categoría de auctor damnatus o primae classis en Roma, a mediados del siglo XVI, cuáles son las implicaciones y consecuencias del uso de este concepto en la política censoria romana, y cuál el tratamiento que dispensó a esta idea la inquisición española, que no la adoptó, ni como categoría ni como principio estructural, hasta 1612, es decir, hasta la promulgación del índice de Bernardo de Sandoval. Tal adopción tuvo efectos importantes en el sistema de vigilancia de la lectura, dejó huellas materiales en la cubierta y hojas de guarda de millares de impresos y ofrece un punto de observación privilegiado para percibir las (deliberadas) inconsistencias de la Inquisición española y los conflictos y contradicciones entre el sistema prohibitorio romano y la política expurgatoria de la monarquía hispánica.

Yaoi/BL Fandom Survey (only takes 10 mins to complete): https://leeds.onlinesurveys.ac.uk/blfandomsurvey

The aim of this study is to compare Sinophone and Anglophone fan fiction consisting of female-oriented male-male romance: danmei and slash, respectively. To increase comparability, we analysed Harry Potter fan fiction in which the characters Harry and Draco are married. Male-male marriage was selected because our online Sinophone and Anglophone BL fandom surveys indicate this to be the most popular story element of the nine options we provided. We analysed five stories originally written in Chinese and five originally written in English which subsequently had been fan-translated into Chinese. Using Thematic Analysis (Braun & Clarke, 2006) we found some robust patterns. In contrast to the Anglophone fiction, the Sinophone tended to: stress the importance of family approval for the marriage; incorporate a wedding ceremony; employ clearly gendered roles between partners; utilise extended, as opposed to nuclear, families; and showed the couple to produce children, particularly boys. Hence, the stories mirror the relative social conservatism and social liberalism of their cultures of origin. However, in reading and writing such danmei young Chinese women are still pushing at the boundaries of the traditional family.

This petition argues that erotic comics are an important cultural record of the way in which diverse sexualities are understood and portrayed, and sexual fantasies explored. An Erotic Comics Anglophone Archive (ErotiCAA) will preserve these works for research by scholars in many different disciplines.

One of the biggest problems facing anyone researching pornography/erotica or comics, and therefore doubly so for anyone researching erotic/pornographic comics, is finding and gaining access to primary materials. So we have decided to have a go at establishing an archive in the UK to collect and catalogue English-language porn and erotic comics.

We intend to approach a number of libraries and research institutions to host and/or fund the archive. Persuading them to support us will be a lot easier if we an show that there is a need for this archive, so to help with that we’ve started this petition.

We’ve already got this kick-ass logo designed for us by Alison Lucy Stone and meetings set up with a couple of big libraries. Help us out by signing the petition? And if you’d like to be more involved, please tweet Dr Anna Madill @UKFujoshi or Dr Jude Roberts @tangendentalism - we’d love to hear from you!

Autores : María José Vega, Cesc Esteve, Jimena Gamba Corradine, Rafael García Pérez, Gema Cienfuegos Antelo, Álvaro Bustos, Reyes Coll-Tellechea, Javier Burguillo, Claire Bouvier, Anne Cayuela, Mathilde Albisson.

https://www.peterlang.com/document/1161816

Este volumen aspira a ofrecer nuevas aproximaciones sobre el fenómeno de la censura en la España de los siglos XVI y XVII, mediante el estudio de diferentes figuras e instancias que elaboraron discursos o realizaron actos censorios bien en un marco oficial, bien de manera extraoficial. Investigar el fenómeno de la censura a través de sus agentes constituye un acercamiento privilegiado para estudiar distintos rasgos centrales de la tarea censoria, tales como el peso del factor personal (y en particular la cuestión de la subjetividad y de la parcialidad), las razones del censor, sus criterios, herramientas y modalidades de intervención, la articulación entre los diferentes actores del control de la textualidad y los discursos teóricos que sustentan la praxis censoria. Sin pretender ser exhaustivo, este libro busca dar cuenta de la variedad de personas e instituciones que realizaron actividades de censura en la España Moderna y evidenciar los estrechos vínculos e incluso las colaboraciones entre el mundo literario (y el mundo del libro en general) y la censura. Asimismo, pretende ilustrar la complejidad de los fenómenos de transmisión textual de las obras del corpus literario moderno, poniendo de manifiesto el peso de los distintos intermediarios que intervenían y se interponían entre la obra, el autor y el lector.

"En cierto modo es comprensible que esta obra de teatro manuscrita no haya recibido casi ninguna atención hasta ahora: firmada en 1789 por un español emigrado a México, se trata de una obra satírica de teatro secular que nunca llegó a ser impresa, que fue representada sólo en la minúscula colonia secular californiana, conservada allí entre archivos privados, y posteriormente rescatada para ser archivada de nuevo entre los papeles de la debacle del proyecto colonizador hispano-mexicano en Alta California tras la anexión a los Estados Unidos (1846-1848).  Una de las razones obvias para la falta de consideración hacia esta pieza es la gran narrativa sobre la colonización hispana de California, dominada por el estudio del tejido misionero franciscano: en ese contexto, una obra de teatro secular es una indiscutible rareza muy difícil de explicar y entender.

This important book project will further our understanding of the Hispanic cultural heritage on the Pacific rim of the US, and will also contribute to the growing corpus of recovered literary texts from the Hispanic and Mexican period that preceded the annexation of many territories to the US. In 1796 a diverse group of families made up of veteran Catalan soldiers and Mexican prisoners was offered the chance to settle near the San Lorenzo River across the Franciscan Mission of Santa Cruz in what is today Eastern Santa Cruz. They were intent on creating Branciforte, a villa of the Enlightenment: a small agricultural township that entered into immediate competition with the alternate model of colonization represented by the neighboring feudal Misión Santa Cruz across the river. Both settlements constituted the basis for modern-day Santa Cruz in California. As the settlers naturally brought with them the artifacts and practices of daily life –including entertainment in the form of musical instruments, gambling games, and books– this play was one of the cultural products brought along and, according to archival evidence, also performed. And yet, the now obvious connection between this long-forgotten early Hispanic manuscript comedy and this community has not been traced before. The play has never appeared in print before nor has it been performed in the last two hundred years. "