The main issue to be discussed in this article is the takeover of women's authority by men in the inheritance system of the extended family's property in the Semende community (Indonesia). This departs from th...
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The main issue to be discussed in this article is the takeover of women's authority by men in the inheritance system of the extended family's property in the Semende community (Indonesia). This departs from the idea that, according to the custom, the authority to manage the extended family's inheritance in the form of houses and agricultural land is handed over to the eldest daughter in the family, who is known as tunggu tubang. However, the current practice is that the authority to manage the agricultural land is taken over by men, while the tunggu tubang is only given the authority over the house. This shows that the authority of the tunggu tubang begins to erode, even creating pseudo-authority, deception, and hyperreality. This article aims at describing the system of inheritance of the extended family's property that is practiced by the Semende community today, by understanding the position of women (tunggu tubang) and men in this inheritance system, and the implications for the social structure of the Semende community as a whole.
Mass surveillance targets many users at the same time with the goal of learning as much as possible. Intuitively, breaking many users' cryptography simultaneously should be at least as hard as that of only breakin...
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ISBN:
(纸本)9783031313707;9783031313714
Mass surveillance targets many users at the same time with the goal of learning as much as possible. Intuitively, breaking many users' cryptography simultaneously should be at least as hard as that of only breaking a single one, but ideally security degradation is gradual: an adversary ought to work harder to break more. Bellare, Ristenpart and Tessaro (Crypto'12) introduced the notion of multi-instance security to capture the related concept for password hashing with salts. Auerbach, Giacon and Kiltz (Eurocrypt'20) motivated the study of public key encryption (PKE) in the multi-instance setting, yet their technical results are exclusively stated in terms of key encapsulation mechanisms (KEMs), leaving a considerable gap. We investigate the multi-instance security of public key encryption. Our contributions are twofold. Firstly, we define and compare possible security notions for multi-instance PKE, where we include PKE schemes whose correctness is not perfect. Secondly, we observe that, in general, a hybrid encryption scheme of a multi-instance secure KEM and an arbitrary data encapsulation mechanism (DEM) is unlikely to inherit the KEM's multi-instance security. Yet, we show how with a suitable information-theoretic DEM, and a computationally secure key derivation function if need be, inheritance is possible. As far as we are aware, ours is the first inheritance result in the challenging multi-bit scenario.
property ownership enabled free Jamaican women of color to shape the contours of their commercial and kinship networks even as they perpetuated the bondage of others. In this slave society, the liberties free women en...
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property ownership enabled free Jamaican women of color to shape the contours of their commercial and kinship networks even as they perpetuated the bondage of others. In this slave society, the liberties free women enjoyed rested upon the subjugation of others, whom they held as property. Free women of color profited from the slave economy. Yet their wills demonstrate that working within the system of slavery also enabled them to resist it, creating zones of enslavement that were at odds with the expectations of white rulers in order to free and protect kin. property ownership and control over its distribution allowed free women of color to carve out an autonomous space for themselves and their heirs in an otherwise hostile white supremacist society. Using this space, they actively constructed an alternative political reality that, over several generations, whittled away at the parameters of white hegemony. Analyzing what slave ownership meant for women of color and how they successfully navigated within the system of slavery to liberate and protect their kin and friends adds complexity to scholarly understanding of free people of color’s politics, black resistance, and the role of people of African descent in the process of emancipation across the Americas.
A term that has not been studied for the question of Athenian female citizenship is the adjective kurios. Rather than focus on the substantivized and technical use of the term as a female's guardian, this article ...
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A term that has not been studied for the question of Athenian female citizenship is the adjective kurios. Rather than focus on the substantivized and technical use of the term as a female's guardian, this article explores the wider applications of the word kurios, particularly as an expression of power over property, the continuation of the oikos, and its connotations for citizenship. Women are in fact called kuriai over property in forensic speeches (D. 2753, D. 45.74, [D.] 5060, Is. 10.23, Is. 630). Examining these passages, I argue that women's power over property has legal connotations and is further proof of a female citizenship that shared facets with male citizenship.
The pluralist about material constitution maintains that a lump of clay is not identical with the statue it constitutes. Although pluralism strikes many as extravagant by requiring distinct things to coincide, it can ...
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The pluralist about material constitution maintains that a lump of clay is not identical with the statue it constitutes. Although pluralism strikes many as extravagant by requiring distinct things to coincide, it can be defended with a simple argument. The monist is less well off. Typically, she has to argue indirectly for her view by finding problems with the pluralist's extravagance. This paper offers a direct argument for monism that illustrates how monism about material constitution is rooted in commonsense as reflected in linguistic practice. In particular, I argue that everyday judgements that are contrastive like The statue is beautiful for a lump of clay entail the identity of the statue and the clay.
"Our heritage was left to us without a testament." Hannah Arendt repeatedly borrows this formula (from René Char) to capture the predicament of revolutionary modernity. Without a testament, without any ...
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"Our heritage was left to us without a testament." Hannah Arendt repeatedly borrows this formula (from René Char) to capture the predicament of revolutionary modernity. Without a testament, without any symbolic means of transmitting the event, there is no way to bequeath the treasure to future generations—to harvest its energy or even to bear witness to what happened. Here's the thought experiment: what if Char's formula needs to be reversed? What if the problem is not intestacy but rather a kind of hyper-testamentarity—not a deficit but a surfeit of testamentary protocol? The past confronts us as a thicket of injunctions, promises, exhortations, incitements—obscure messages from the dead, unsigned and undated but time-stamped and addressed to us uniquely. What if the testament itself were the heritage—or rather, if there were no heritage, only the pressure of a demand as enigmatic as it is insistent?
In 1706, Jamaica's provost marshal received a writ of escheat from the island's Supreme Court of Judicature. The writ directed him to empanel a jury of Twelve and Lawful Men of the Neighbourhood who would dete...
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In 1706, Jamaica's provost marshal received a writ of escheat from the island's Supreme Court of Judicature. The writ directed him to empanel a jury of Twelve and Lawful Men of the Neighbourhood who would determine whether the slaves of James Whitchurch, a Jamaican merchant, should be escheatedreturnedto the Crown. Did the Negro Woman Slave Commonly Called Catalina and her Seaven Pickaninny belong to Whitchurch, or could Queen Anne claim her prerogative right to an escheat because the previous owner of the slaves, Charles Delamaine, had died without an heir? The jury found in the Crown's favor, but a dissatisfied Whitchurch petitioned Queen Anne for relief, asking her to return the slaves and quiet his title. Whitchurch's petition, the first Jamaican escheat case to come before the Queen, sparked a transatlantic legal controversy as colonists, Assembly members, and imperial officials weighed the Crown's prerogative right to escheats against local political grievances and the Board of Trade's desire to encourage West Indian settlement and trade. This seemingly mundane conflict over property law quickly acquired constitutional significance, generating the kind of rights talk so familiar to early American historians: Jamaican colonists claimed the rights of Englishmen, and the Jamaican Assembly asserted an institutional capacity akin to Parliament. In this article, I contextualize colonists' rights talk, rooting their claims to English rights in concerns about the administration of property law during a crucial liminal moment in Jamaican history. As the colony transitioned from a small-scale to a large-scale plantation economy and from a society with slaves to a slave society, property and the law that governed it became the focus of intense political conflict.
Smith determines how the poem assumes meaning within a particular horizon of reception rather than in arguments about original composition or authorial intent. The Anglo-Saxon poem known to modem readers as Genesis A ...
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Smith determines how the poem assumes meaning within a particular horizon of reception rather than in arguments about original composition or authorial intent. The Anglo-Saxon poem known to modem readers as Genesis A appears uniquely in Oxford, Bodleian Library, Junius 11 (generally dated to the later tenth century). This partially illustrated manuscript, once known as "the Caedmon manuscript," contains the Old English poems Genesis (with Genesis B inserted at lines 235-851), Exodus, Daniel, and Christ and Satan. Genesis A is generally believed to have been composed long before its inclusion in Junius 11, perhaps as early as the eighth century, and it most probably had an early circulation independent of Exodus and Daniel. The poem accordingly merits consideration as an independent text even though scholars have productively read the Junius 11 poems as a compiled sequence.
This article contributes to a line of research in Business History that aims to determine the factors of family business longevity in the long term with the study of individual cases. The literature has identified fam...
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This article contributes to a line of research in Business History that aims to determine the factors of family business longevity in the long term with the study of individual cases. The literature has identified family cohesion as one of the essential factors for survival. Cohesion may be reinforced or broken at the time of the intergenerational transfer. This study finds that a critical response on the part of the business family to the difficulties associated with intergenerational transfer of control, including modifications to the original plan, is usually based on trust between generations. Within the business family cohesion facilitates intergenerational transfers and, consequently, allows the family to evolve and transform itself into a business dynasty.
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