Critique Of Ideology Research Articles

Caring for Communities through AI Language

AI-mediated communication (AI-MC) assists and creates dialogue between people to suggest responses during digital conversations. Users see this when automated suggestions appear in text and email communications. This technology has the potential to be used on a mass scale and to eventually lead to complete conversation formation, possibly without any knowledge of one knowing they are engaging in dialogue with AI. Knowing that users adopt digital behaviors that contribute to efficiency, research must look at the influence of this tool in shaping social constructs. Understanding that gender bias exists in both the English language and in the development of AI leads to my inquiry in analyzing the role that AI-MC plays in constructing social norms with language usage. I argue that the use of gender biased language in AI predictive-text suggestions contributes to the social construction of gender in the creation, execution, and use of AI-MC. My research included searching for articles related to AI-MC, human computer relationships, and historical bias concerns with AI and language. Using the keywords gender, language, artificial intelligence, and AI-MC, I compiled research articles from the fields of human computer learning, critical media studies, and psychology to conduct a discourse analysis. Informed by feminist STS scholarship on marginalization, gender and language, and the theoretical framework of social construction theory, I performed an ideological critique of the scholarship to articulate how language constructs reality, specifically gender, and the underlying consequences and assumptions. Care is given to recognizing other underrepresented communities and cultural rhetoric in digital communication tools to add a layer of nuance in highlighting the impact this approach can have toward uncovering social constructs and contributing to solutions that embrace diversity. My argument also considers the impact this intervention could have during the formative years of youth given the influence of language and symbols in forming identities and social practices. I discuss solutions of using gender fair language and neutralized language, while encouraging caution around solutions that still lean toward the masculine. AI-MC needs to be created without gendered terminology as much as possible and with the automatic inclusion of gender-neutral terms when gendered terms are suggested (e.g., suggesting he, she, and they). Additionally, I recognize the tendency for society to construct norms around “acceptable” language, for example with methods such as tone policing. I call for advancements that consider the impact of these actions on marginalized groups by developing technologies that respect diverse rhetoric. Embracing various forms of expression leads to a more authentic representation of communities and thus society at large. Therefore, efforts to create AI-MC experiences that do not reinforce binary gender, nor only one model of acceptable discourse, are essential in future developments of this tool to embrace a more inclusive digital environment. Understanding the prominence of algorithms in our communicative experiences emphasizes the need for AI language design that embraces inclusivity to encourage positive relationship formation that is representative of all people regardless of gender identification, sexual orientation, dis/ability, race, or other identities.

Are Radical Realists Hypocrites about Intuition-Dependence?

Abstract Radical realists criticise the role that moral intuitions play in moralist political philosophy. However, radical realists may also rely on certain epistemic intuitions when making use of their theories of ideology critique. Hence, one might wonder whether radical realists’ criticism of moralists’ intuition-dependence is hypocritical. Call this the intuition asymmetry objection. My aim in this article is to show that the intuition asymmetry objection fails. After examining the basis of objections by radical realists to the role of moral intuitions in moralist political philosophy, I show that the presence of intuitions in radical realist theories of ideology critique is consistent with their criticism of moralism.

Youth Deradicalization Through Educational Institutions: Philosophical Perspective

This article aims to discuss the deradicalization of youths and the important position of educational institutions. The perspective used in this paper is the philosophy of ideological criticism of Jurgen Hubermas. This analysis is used to examine more deeply the ideology and character of the radicalism movement and deradicalization programs carried out by various elements of the nation. By critiquing ideology, we can understand the background of the emergence of radicalism. We can also analyze all forms of expression of resistance to the ideology of radicalism through deradicalization programs, especially through youths. Youths are important to be involved because they are a group that is very vulnerable to exposure to the ideology of radicalism. This paper concludes that to carry out deradicalization, the most important thing is to understand the character and ideology of radicalism movements. This strategy is important because in reality incidents of radicalism continue to occur. Even though the security forces have arrested and detained, even shot dead, the perpetrators of radicalism. This reality shows that radicalism has become a growing ideology among its followers, especially youths. By understanding the character and ideology of the radicalism movement, deradicalization programs among youths through educational institutions will be more effective. Deradicalization programs must also be carried out in a dialogical and humane manner. It is in this context that cultural dialogue involving youths across ethnicities and religions must be carried out in a sustainable manner.

Anticipating the Threat of Democratic Majoritarianism: Ambedkar on Constitutional Design and Ideology Critique, 1941–1948

This article analyses B. R. Ambedkar’s works written between 1941 and 1948, and it discerns a central set of concerns and arguments in this otherwise diverse corpus. It argues that since universal franchise as a political principle is uncontroversial, Ambedkar’s primary concern is geared towards the danger of democratic majoritarianism in a society riven by historically, legally and ideologically determined forms of inequality and their logic—a danger that can only be addressed at the dual levels of institutional design and ideological critique. Reading together Pakistan or the Partition of India and What Congress and Gandhi have done to the Untouchables, the initial sections argue that Ambedkar was critical of Congress and Muslim league politics because he saw in them both, albeit in distinct ways, the affirmation of religious identity as central to the formulation of political identity. Such an orientation, in the actual mechanics of mass politics and constitutional negotiation, is therefore read as inevitably leading to conflicts including demands for Partition, but at the same time such politics avoided fundamental questions of internal critique and instituted forms of socialized inequality. It is in this context, and the imminence of Partition, that the article analyses Ambedkar’s argument for the need of both a specific institutional design (constitutional provisions) and an ideology critique (his historical research including Who were the Sudras and The Untouchables). The analysis of the demand for partition and the category of the minority can only be understood through Ambedkar’s acute historical and theoretical understanding of the nation and its history, as well as the normative demands required for institutional justice, as will be shown through a reading of this corpus.

A Brief Guide to New Testament Interpretation: History, Methods, and Practical Examples by Roy A. Harrisville

Reviewed by: A Brief Guide to New Testament Interpretation: History, Methods, and Practical Examples by Roy A. Harrisville Charles B. Puskas A Brief Guide to New Testament Interpretation: History, Methods, and Practical Examples. By Roy A. Harrisville. Eugene, Oregon: Cascade Books, 2022. 120 pp. The academic study of the New Testament encounters issues like the synoptic problem, the function of parables, the fulfillment of Israel's scriptures, apocalyptic language, and the ending of Mark's Gospel. Since early last century, various methods have been employed from the lower critical methods of textual criticism to the higher critical methods of source, form, and redaction criticisms. Recalling the heuristic figurations of Paul Ricoeur, New Testament study has also focused on the world of the text (such as synchronic narrative, structural, and rhetorical criticisms) and the lifeworld of the reader (reader-response and ideological criticisms), in addition to its attention on the world behind the text (diachronic textual and historical criticisms). This author, a preeminent Lutheran scholar of New Testament studies, has added to the array of books on exegetical methods. This volume is particularly important given his many decades as a professor at Luther Seminary. What sets this thirteen-chapter book apart is his concern for the seminary student and pastor, specifically, regarding kerygma, event, and witness in the initial chapters. Another unique feature is his thumbnail sketch of the history of New Testament interpretation from the ancient church to the present, which is basically a summary of his Pandora's Box Opened (Eerdmans, 2014). Also distinctive are his helpful New Testament illustrations of the method and limits of the interpretative approach found throughout the book. His concise discussions of lower and higher criticisms recall early developments such as the Gutenberg press (22) and some of the earliest pioneers in this field (28). Next, the chapters on source, form, [End Page 195] and redaction criticisms demonstrate the work of an experienced practitioner of the methodology. His illustrations are insightful (see on the textual variants of Rom 5:1, 24–25) as are his caveats of the shortcomings (see on redaction analysis, 45). Still, I had hoped that he would have mentioned how redaction criticism often ignores the storyline of Jesus in its efforts to recover the contextual clues of the post-resurrection community and its author. The final chapters include sections on lexicography, sociological criticism, rhetorical criticism, structural analysis, post-structuralist analysis, reader-response criticism, feminist analysis. More could have been included (for example, genre analysis, canonical criticism). In chapters ten through thirteen on synchronic and post-modern methods the author states, "Over the years, malaise increased over the viability of historical method … The result has been a flurry of methods" (62). Many of his caveats are noteworthy. For example, while acknowledging the marginalization of women in our society and in the patriarchal culture of the Bible, Harrisville points out that "to distinguish Israel's faith … from Canaanite worship in which the goddess Astarte vied for equal status with Baal, or from Greek and Roman religion with their plethora of gods and goddesses … the male pronoun Jahve or El … or 'I am' … was sorely needed." (79). His concluding chapter hearkens back to the first chapters on the historical context of the kerygma, the witness of faith, the living message of God embodied in the text. Unfortunately, I have found some typographical errors: "the gragment-hypothesis of F. D. E. Schleiermacher" (28), "Isaiah 9" should read Isaiah 6:9 (41), and "Rom 12:24" should read Rom 12:21. I also wish that more was written about Bultmann and Käsemann, but they are more fully discussed in his The Bible and Modern Culture with co-author Walter Sundberg. The book includes a short glossary of key terms, a bibliography of works cited, and author and scripture indexes. This brief guide by a seasoned scholar will make an excellent supplemental text to courses on the New Testament, the Four Gospels, New Testament Exegesis, and Homiletics. [End Page 196] Charles B. Puskas Lino Lakes, Minnesota Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

The Legacy of Ruth Klüger and the End of the Auschwitz Century ed. by Mark H. Gelber

Reviewed by: The Legacy of Ruth Klüger and the End of the Auschwitz Century ed. by Mark H. Gelber Adam J. Toth Mark H. Gelber, ed., The Legacy of Ruth Klüger and the End of the Auschwitz Century. Perspectives on Jewish Texts and Contexts 20. Berlin/Boston: De Gruyter, 2022. 190 pp. Ruth Klüger's death in 2020 dealt an enormous blow to the fields of German, Jewish, and Austrian Studies. Her passing was not only a tremendous loss for these scholarly communities but represents a larger, inevitable conundrum for scholarship on the Holocaust: the dying out of survivors with living memory of the travesty. The Legacy of Ruth Klüger and the End of the Auschwitz Century aims to serve both as a tribute to Klüger and her memory as well as a springboard for meditation on how to discuss the Holocaust once the remaining survivors are gone. The volume's contributors—Mark H. Gelber (who edited the volume), Sander L. Gilman, Heinrich Detering, Stephan Braese, Irène Heidelberger-Leonard, Ulrike Offenberg, Monica Tempian, Daniel P. Reynolds, and Vera Schwarcz—offer a mix of hits and misses in achieving these goals. I will look at each contribution based on how well they (1) memorialize Klüger and (2) make a compelling argument, starting from the weakest. Reynold's chapter, which should be the most important for grappling with the question of Holocaust memory, disappoints in its argumentation. Propping up cultural critic Theodor Adorno as a straw man because of his famous declaration of poetry as barbaric after Auschwitz, Reynolds wants to argue for Holocaust memorial tourism and seems to know of Adorno for his critique of mass culture. I am unsure, as Reynolds never cites Adorno and refers to Adorno's position out of context, with a quote from Klüger on what [End Page 133] she viewed as an authoritarian perspective from Adorno as Reynolds's closest engagement with Adorno. Reynolds conflates Adorno's well-known critique of mass culture with his metacritique of cultural criticism itself and the malleability of total ideology to include criticism of total ideology within that ideology. This conflation glibly undermines his reading of Klüger to support Holocaust tourism. Gelber's contribution, built on a long-standing professional friendship with Klüger and an almost unrivaled knowledge of her writings, argues that she is a Zionist. For all the circumstantial evidence Gelber compiles, none of it is a direct statement from Klüger affirming this argument. Gelber openly admits to a degree of speculation and, when one considers Gelber's role as editor and that Klüger is no longer around to dispute his claim, the lack of a direct statement stands out like a sore thumb, weakening his position. Gliman's contribution does not so much advance an argument beyond "Names matter" (10) as provide us with a historical sketch of two Jewish Germanists in America. The chapter moves us through the significance of names and the magic behind them throughout various texts in a style expected from Gilman, as he also traces his professional friendship with Klüger. However, Gilman also rebukes Adorno out of context and, in the absence of a more specific argument to be made, the personal insights into Gilman and Klüger's professional friendship are the only silver lining. Comparative analyses by Tempian and Schwarcz offer readers fresh perspectives on Klüger and Holocaust writing. Tempian's chapter gives readers a comparative look at Holocaust children's poetry and, with Klüger's scholarly and personal perspectives in the background, shows readers that the children of the Holocaust processed and appreciated trauma of the Holocaust no differently than their adult counterparts. Schwarcz holds Klüger's poetry up against poems on ghosts and mourning in a way that shows some important transcendental qualities to Klüger's poetry, while still respecting historical specificities. Braese and Detering focus on closer readings of Klüger's language. Braese claims that the German weiter leben serves as a "Miteinandersprechen" (47), a settling of accounts. This is to say that writing weiter leben in German was not only to keep her mother from reading her...

The “Dream Weekend”: Feminism and the Domestic Interior at the Merchant Builders’ Display Home (1977)

ABSTRACT In 1977 the North American feminist artist Lynn Hershman conducted a three-day installation and performance piece titled “The Dream Weekend” at a Merchant Builders’ display home in Melbourne’s Vermont Park. The site-specific installation explored the aspirations and realities of the dream home through the staging of the life of a suburban woman in states of girlhood, confinement, and escape. Using new archival material, this paper documents Hershman’s project, exploring how a sharp feminist critique of the normative ideologies of the domestic interior was able to be staged and accommodated within the display home. Examining unpublished correspondence between the artist, the curators and personnel from Merchant Builders, this paper analyses the differing perspectives each brought to concepts of Australian suburbia and the progressive Merchant Builders’ home. It documents the conspicuously cosmopolitan and eclectically furnished interiors designed and styled by Nexus, a subsidiary interior design company of Merchant Builders. We argue that the Merchant Builder homes and interiors expressed new late twentieth-century subjectivities emerging from heightened environmental consciousness and individual identity. The complexities of the artwork’s siting drew out the complications, tensions, and collisions of this encounter between a progressive housing company and the feminist rejection of the suburban home.

Berebut Makna Lewat Dui’ Menre’: Analisis Mengenai Ideologi dalam Perkawinan Bugis

The rite of dui’ menre’ bestowal in Bugis marriage positions women as object of exchange. However, this rite generates contradictory effect. On one hand, it is perceived as burdensome because the broom parties have to give a relatively big amount of money to the bride parties. On the other hand, the Bugenese keep running the rite. Hence, the rite of dui’ menre’ is not only a ritual of giving-and-taking money, but also an ideological conduct. There is something powerful that forces people to keep doing the rite solemnly. This research lead me to conduct this research. There are two objectives of the reserach. First, it tries to find the form of ideology and fantasy which support the rite of dui’ menre’ be towal; second, it wants to expose the Bugenese sub ject position in the face of dui’ menre’ bestowal. The fieldwork was conducted in Pinrang district, South Celebes. To discuss the matter, this research utilizes Ideological Criticism and Sexuation developed by Slavoj Zizek from Lacanian concepts. Slavoj Zizek’s Ideological Crit icism is used to find out the fantasy which supports an ideology. Meanwhile, sexuation is utilized to show the impossibility of sexual relation defined by Bugenese through dui’ menre’ r ite. Dui’ menre’ is not only a language of tradition as it were in the era of traditional authority, but also a languageof economy which makes woman as an object of exchange. Dui’ menre ‘ is a challenge that must be conquered by a man to get a woman. In the contemporary era, several forces collide. Bugis feudalism, Islam, and capitalism interweave in the same issue. In the rite of ui’ menre’, woman is reduced to be object cause of desire for man. In this symbolic realm the Bugenese subjects present and take position. Generally, there are several Bugis subject positions in responding dui’ menre’, na mely psychosis, perve rse, obsess ive neurotic, and histeria.

The End of the World as We Know It

The End of the World as We Know It

‘If “Marxists” would only read Marx’: The significance of Simon Clarke’s Marxism

Simon Clarke was an original and consistent Marxist thinker. From an early stage in his career, he independently developed a cogent, non-dogmatic reading of Marx’s work that ran against the grain of the dominant variants of Marx of his day. In this piece, we delineate the main features of Clarke’s Marxism through a reading of an early essay, first drafted in 1970. We highlight his critique of ideology, his focus on the forms through which the social relations of production appear and his insistence on the unity of theory and history – the conviction that the class struggle is expressed in the concrete movement of history. These features would form the bedrock of his truly significant contribution over five decades.

The Book of Lamentations by John Goldingay

Reviewed by: The Book of Lamentations by John Goldingay Megan D. Alsene-Parker john goldingay, The Book of Lamentations (NICOT; Grand Rapids: Eerdmans, 2022). Pp. xix + 288. $40. With his recent commentary, John Goldingay adds a valuable and timely voice to the conversation surrounding the Book of Lamentations. In this work, G. reads Lamentations in light of its literary and poetic features, textual witnesses, deeply "traumatic" backdrop (p. 2), intertextual links with the prophets, and likeness with certain psalms. In this way, G. portrays Lamentations as a text that teaches the believing community a kind of worship that asks hard questions of God and prompts God toward action when they feel as if God has abandoned them (p. 206). Lamentations, he writes, "is not just theory. … As the poem melds theology and spirituality, it makes key theological statements about God. But part of its point in doing so is to lean on Yahweh to be himself" (p. 139). Goldingay's exposition of Lamentations provides a balanced and well-researched textual analysis, steering away from what he terms "ideological criticism" (p. 30) and avoiding an oversimplification of Lamentations' complexities. One of G.'s key presuppositions about Lamentations is that "it holds together in an unstable unity a variety of theological themes and convictions" without resolving their perspectives or pain (p. 27). Goldingay's work itself contains two main sections, introduction and commentary. His thorough introduction covers matters such as the unity of composition, authorship and date, historical backgrounds, canonicity, theology, and main themes. The remainder of the work consists of verse-by-verse original translation and commentary. In each chapter's comments, G. focuses first on the broadest strokes, noting the overall similarities as well as differences between the poem at hand and Lamentations' other poems. Next, G. proceeds with a close translation of the Hebrew text, translating primarily from the MT but also incorporating and, at times, revising his translation based on other ancient witnesses (the LXX, Vulgate, 4QLam, etc.). G.'s original translations prove insightful, as he elucidates the literary and poetic features in the Hebrew text, including how careful attention to word order can influence the rhythm and emphasis of a given verse in striking ways (e.g., Lam 3:2 [p. 128]). G. also makes some novel translational decisions on particular words or phrases, for example, glossing (bat ṣîyôn) as "Ms. Zion" (pp. 59–60). Next comes the bulk of G.'s comments, through which he invites the reader to become more familiar with Lamentations; he does this by pointing out questions and tensions in the text, discussing its theological import, or painting a picture of a given verse's meaning in the time of the Judahites. At times, G. will embark on a theological excursus, discussing the nature of God's anger (p. 90) or Yhwh's nature (pp. 144–45). At others, he explores questions that help the reader understand the world of Lamentations, for example, the question, "What's so bad [End Page 335] about carrying a millstone?" that arises from Lam 5:13 (p. 200). Finally, G. provides a brief "Reader's Response" section, which reimagines and paraphrases the sentiment of each poem as an individual's reflection on Jerusalem during a worship gathering at Mizpah or Bethel. This imaginative space helpfully frames the thrust of each poem as it may have been received and processed by the generations following Jerusalem's fall, proving formative and fruitful for the reader in beginning to process both the emotional and spiritual import of each poem. When reading G.'s commentary, the great extent to which he has read, weighed, and integrated both old and new ideas from Lamentations scholarship quickly becomes apparent: he includes works from as early as 1546 to as recent as 2021, and everything in between. He distills this diverse breadth of voices into a succinct and nuanced reading of the text, making his commentary eminently accessible, despite, or perhaps, precisely amid his academic depth. There are only a few quibbles I have with this work. First, in G.'s extensive use of secondary sources, he does not always clarify his own position or attempt to draw opposing sources together. For...

The Politics and Psychology of the Literary Field: Revisiting Cultural Capital

Abstract This article explores the importance of psychoanalysis to John Guillory's literary sociology. The failure of scholars to recognize the canon wars as a symptom of the increasing institutional marginality of literary studies derives from their commitment to what Guillory calls an “ego-ideal” of the profession. In particular, the psychic investments of literary critics account, on the one hand, for their inflated claims to political relevance and, on the other, for the ability of professors of literature to strike an anti-institutional pose from within the privileged space of the university. The essay turns to recent developments in the field to consider how Guillory's analysis might respond to our present moment. If his sociological method neatly describes the failures of self-understanding among scholars with respect to the canon wars and the politics of literary criticism, it nonetheless fails to capture the importance of recent work in a more affirmative key, where ideology critique is joined to the study of lived experience.

More Is Required of Us: Complicating an Ontology of Experience at the Heart of Community-Based Research

More Is Required of Us: Complicating an Ontology of Experience at the Heart of Community-Based Research

There is no metalanguage; or, Truth has the structure of a fiction: The Žižekian system, between post-ideology and post-truth

This article examines Slavoj Žižek’s overall approach to the critique of ideology. His Hegelian-Lacanian approach to ideology criticism is addressed by looking at the historical shift from the problem of post-ideology to that of post-Truth. In the process, this article explains simply Žižek’s brand of ideology criticism.

The Viewer-As-Detective: Big Little Lies and the Productive Liminality of Complex Mystery Television

This research utilizes aspects of narrative and ideological criticism to analyze complex mystery television and representations of women. Using the first season of Big Little Lies, the authors argue that the disruption of narrative conventions creates a productive liminality in which the viewer takes on the role of detective. This positioning of the viewer-as-detective encourages viewers to attempt to solve the mystery but also to interrogate their perceptions of the main female characters depicted, ultimately helping to question rather than reinforce stereotypical representations of women.

A Jihadi Critique of the Modern State: Abū Qatāda in Conversation with Decolonial and (neo-)Marxist Thought

This paper analyzes the reception of decolonial and neo-Marxist thought in a jihadist critique of the modern state. The author argues that a study of Abū Qatāda al-Filisṭīnī, a prominent theorist of modern Jihadism and Salafism, reveals his nuanced interaction with theories of hegemony, ideology, and decolonization. An examination of Abū Qatāda’s critique of modern state institutions and ideology shows that he engages with philosophical critiques of sovereignty, hegemony, capitalism, and the nation-state and utilizes both neo-Marxist and decolonial thought. This paper explores how Abū Qatāda theorizes the modern state as a colonial project, leading him to rationalize jihad, or violent resistance, as the only solution to realize paradigmatic change. It further shows how Abū Qatāda justifies opposition to the modern state and hegemony with seamless deployment of scripture and Islamic jurisprudence and insists that his political project builds on premodern Islamic theories of knowledge and government necessary for decolonization, albeit often without offering details. This study reveals a feature of jihadist thought that has remained largely unnoticed in the literature and is the first to explore the interactions between Salafism and critiques of the modern state.

Editorial Note

Editorial Note

Extinction Panic: C. S. Lewis and Planetary Nihilism

AbstractToday figures like Elon Musk and Jeff Bezos have become high-profile evangelists for private space exploration, arguing that interplanetary colonization is necessary to save humanity from extinction. Although they may have the sheen of innovation, however, these ideas are not new. A century ago a coterie of British novelists, scientists, and social theorists writing during the interwar period became preoccupied with the possibility of human extinction and believed that such a fate might be avoided by taking human civilization to the stars. Watching these intellectual developments with a wary eye, a young C. S. Lewis was increasingly skeptical of both the “extinction panic” that gripped his contemporaries and the utilitarian and environmentally exploitative imagination of planetary conquest they championed. In response Lewis penned Out of the Silent Planet (1938), a novel that imagines three sentient species that have the means to prevent their own extinction but choose not to do so. Reading Lewis’s novel as a critique of the rapacious ideologies that defined this strain of interwar speculation, this article suggests that the novel models how the humanities might effectively respond to the extinction panic and cosmic adventurism that grip our own imperiled twenty-first century.

The Kindness of Strangers: Eugenics and Tennessee Williams’s A Streetcar Named Desire

This article argues that Tennessee Williams’s A Streetcar Named Desire offers a broad critique of eugenic ideology, epitomized in Williams’s choice to end the play with Blanche DuBois’s forced institutionalization. By comparing the published 1947 play with eight distinct draft Streetcar scenes archived at the Harry Ransom Center at the University of Texas at Austin, I recover Williams’s dramatic critiques of the cruelty of twentieth-century American eugenic social policy. Over the course of Streetcar’s drafts, Williams accentuates Blanche’s increasing loss of reproductive and bodily control, emphasizes the stigmatization of her mental health, exposes pervasive eugenic assumptions articulated by Blanche herself, and explores the eugenic potential of a DuBois-Kowalski child born to either Blanche or her sister Stella. This article thus proposes a feminist, anti-eugenic reading of Streetcar attuned to the impact of the sexist, ableist, racist, and classist rhetoric of the American eugenics movement on the play and then-contemporary US social policy.

Close, but No Cigar

Close, but No Cigar