Alligators were perceived as dangerous by early settlers in Florida, and they also reflected the untamed and potentially untameable Florida wilderness. By the 20th century, alligator farms capitalized on the thrill of alligator encounters in controlled theme park experiences. Alligators are tamed in the current farm context and valued increasingly for the products that can be derived from their bodies. This anthrozoological investigation of perceptions of Florida alligators explores how farms define alligators and why visitors might accept these particular constructed images of alligators, concluding with a wider view to consider these perceptions of farmed animals in relation to the idea of the nuisance alligator. The discussion is framed by multi-species studies that rest on notions of embodiment and attentiveness, which in this case push the importance of alligator experience and agency to the foreground.
What do Malaysians understand by the term, “intellectual”? Is the intellectual in the Malaysian context undefined, or insignificant? Do Malaysians see the need for intellectuals? Answers to these questions reflect the extant to which Malaysia has advanced in her post-colonial development. Amidst the race towards IR 4.0 and Society 5.0, Malaysia’s education system lags behind and leaders continue to be embroiled in identity politics. Syed Hussein Alatas, a world-renowned Malaysian intellectual, raised these questions in the 1950s. His writings focus on social change, corruption, and intellectual captivity. Even though his writings are easily accessible, his ideas have not been widely assimilated by Malaysia’s ruling elite, as part of the reform agenda. This article highlights the relevance of Alatas’s ideas in Malaysia’s current socio-political transformation. It concludes that leadership’s failure to identify relevant problems is because they have neglected the vital role of intellectuals, such as the critical ideas of Syed Hussein Alatas.
Policy legacies are an important factor explaining how, regardless of the nontraditional discourse, previously implemented laws and policies have greatly influenced the state of eldercare arrangements in both China and Taiwan. On the one hand, Taiwan has been shifting eldercare responsibilities from the family to the public through a series of social policy reforms fueled by political demands from the civil society since its democratic transition, whereas the Chinese Party-State enacted a series of filial laws in addition to reform policies, which inflated the demand and supply for familial care while at the same time impacting the development of institutional eldercare. While the issue often framed as the prevalence of filial culture in Chinese societies, this article argues, through a path dependency-based perspective, that legal provisions, policies and the structure of the political competition are largely responsible for shaping current eldercare arrangements on both sides of the strait.
Cultural exchange between Pakistani and Chinese citizens increased after the launch of CPEC. Cooperation and understanding between the governments extended to collaboration and acceptance among the people. And people-to-people relations between the two sides strengthened. Students, artists, sportspersons, businesspeople, professionals, and workers travelled and developed a rapport with locals. A detailed study of the Sahiwal coal power plant and nearby villages, comprising data collection through fieldwork, shows that despite cultural diversity, managers and workers from both sides accepted the cultural diversity and worked for mutual benefit. People working at the power plant exchanged material and non-material cultures with each other that helped them manage cultural diversity. And they strengthened cross-cultural relations, for their exchanges were rewarding and mutually beneficial.