References in periodicals archive ?
Interpreting King John as a "display of hollowness" in which concepts such as history and sovereignty are emptied of their significance (163), Quiring begins his brief second chapter.
Turning his attention to the broader implications of his study in the remaining pages, Quiring proposes, among other claims, that the curse is a major factor in the constitution of the modern subject.
This inflexibility also manifests itself in frequent asides as Quiring aims to "prove" the individual theories with which he engages.
Quiring compares the curse, as well as the blessing, to the Eucharist, because they are all metonymical covenants.
Very often Quiring mixes the two terms "curse" and "prophecy" as if to say that they tend to be two sides of the same coin.
In the chapter on Richard III, Quiring inserts an interesting re-reading of Kantorowicz's seminal critical approach, which he extends by adding that the delinquent and the king are two sides of the same coin.
To help identify the kulaks, Quiring circulated excerpts from the Kharkiv memo (September 1929) to the village Soviets that clarified the Council of People's Commissars' definition of kulak farms.
Many of these were harsh, demanding and caustic, and played a role in causing some village soviet chairmen to quit their jobs, as is evident from this directive that Quiring, Wilms and Dyck circulated to the Khortitsa village Soviets in February 1930:
To ensure that village Soviets actually followed the instructions of the district soviet, Quiring routinely sent non-Mennonite members of the district body to village Soviets in areas where Mennonites predominated to crack the whip at those Mennonite chairmen whose village Soviets were dragging their heels in implementing Quiring's orders.
Quiring cites other authors on colonialism in the North, but definitions and analytical rigour are somewhat stretched among them also.
Quiring conflates the CCF and the Saskatchewan government.