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This volume seeks not only to understand and interpret power structures, power relations and inequalities in society which determine social positionality of trans activists and influence the formation and development of their activist identity, but also to challenge them by raising critical consciousness, questioning dominant cultural, political, and social domains which determine knowledge production. It advocates for a trans-affirming, intersectional approach to educational provision, theory, and research.
A Decolonizing Approach to Community-Based Action Research
Jessica Smartt Gullion and Abigail Tilton
Edited by SHAO Binhong
The Story of a Great Caravel, 1462-1475
Using literary and archival sources, Możejko provides a comprehensive overview and analysis of the information available about the caravel and her colourful career.
Edited by Vincenzo Cicchelli, Sylvie Octobre and Viviane Riegel
Contributors are: Felicia Chan, Vincenzo Cicchelli, Talitha Alessandra Ferreira, Paula Iadevito, Sukhmani Khorana, Anne Krebs, Antoinette Kujilaars, Franck Mermier, Sylvie Octobre, Joana Pellerano, Rosario Radakovich, Motti Regev, Viviane Riegel, Clara Rodriguez, Leslie Sklair, Yi-Ping Eva Shi, Claire Thoumelin and Dario Verderame.
Financialization, Class, and Democracy in Neoliberal Brazil
This article explores the diplomatic contestations over children’s rights in connection to the International Year of the Child (iyc) of 1979. At the time, the Year was celebrated as an outstanding success, an event which helped to heighten social and political awareness of the status of children in both developing and industrialized countries, and which brought to light a plethora of new global issues, including street children, children with disabilities and children in armed conflict. Today, the iyc is frequently reduced to a plotting point in histories charting the rise of an international discourse of children’s rights, a discourse that is intimately linked to the UN Convention on the Rights of the Child of 1989. This article shows how the concept of children’s rights was of peripheral importance to the overarching purposes of the iyc, which instead revolved around a notion of child welfare as integral to wider projects of social and economic development, either in the form of economic sovereignty or basic needs. The article then revisits the 1978–1979 UN debates on a human rights treaty for children, showing how this project initially garnered minimal support among states, international agencies and non-state actors. The article thus takes issue with teleological accounts that see the iyc primarily as a first step toward the subsequent breakthrough of children’s human rights. It also showcases how historical case studies of UN observances can be fruitful for scholars interested in the clashes and amalgamations of competing concepts and projects at an international level.
When the United Nations proclaimed 1968 to be the International Year of Human Rights, the official goal was to promote the adoption of the recently created human rights Covenants around the world. Instead of compelling the Eastern Bloc to accept liberal democratic conceptions of rights, however, it acted as a catalyst for the genesis of state socialist conceptions of human rights. Eastern Bloc elites claimed these rights were superior to those in the West, which they argued was beset by imperialism and racism. Although some within Eastern Europe used the Year as an opportunity to challenge state socialist regimes from within, the UN commemoration gave socialist elites a new language to legitimize the status quo in Eastern Europe and to call for radical anti-imperialism abroad. While dissent in the name of human rights in 1968 was limited, the state socialist embrace of human rights politics provided a crucial step towards the Helsinki Accords of 1975 and the subsequent rise of human rights activism behind the Iron Curtain.
Sam de Schutter
This article argues that writing longer, deeper and wider histories of UN observances can help to push forward the historiography of international organizations, and to overcome global-local dichotomies in writing about international interventions in the Global South. To make this point, it uses one historical case study: the International Year of Disabled Persons (iydp) in 1981 and how it played out in Kenya. The main argument is that this UN observance did not bring about “global” approaches that stood in stark contrast to “local” ways of dealing with disability. Writing a longer history shows how the approaches promoted during the iydp can be traced back to late colonialism; a deeper history shows how this event played out on the ground, rather than on an abstract global level; and a wider history lays bare the broad range of actors involved beyond “the UN.”
The article argues that more thorough scholarly engagement with the United Nations’ international days has the potential for expanding the scope of diplomatic histories. It first provides a taxonomy of UN years by illuminating their repertoire, dynamics and peculiarities. Next, it discusses instances of how UN days are communicated to the public, emphasizing the role of media and celebrity diplomacy. Subsequently, the article demonstrates the crucial contribution of ngos, policy makers, and professionals who, as “outside-insiders” form the “Third UN.” Lastly, the article advances the argument that in order to obtain a more comprehensive account of UN days, another group of actors should be identified. These are comprised of organizations and individuals who are complete outsiders, but nevertheless contribute to the UN’s “marketplace of ideas” – a group that may be designated the “Fourth UN.”
Scripts for a New Stage: United Nations’ Observances and New Perspectives on Diplomatic History
Paul van Trigt
This introduction to a special issue about the United Nations’ observances (days, weeks, years, decades) explores how scholarly engagement with UN observances may provide fresh perspectives on diplomatic history. The introduction discusses the origins of these observances and the limited historiographical attention they have received. It argues that observances need to be conceptualized and historicized as “diplomatic scripts.” This approach helps to understand how the UN has functioned as a diplomatic platform and how the UN, especially since the 1970s, has been used by a broad range of diplomats in different locations and with different agendas. It highlights the diversity of diplomatic activity beyond the state-to-state model and uncovers actors and processes that have stood in the shadow of well-known diplomatic events and developments. The last part of the introduction provides a short overview of this special issue.
The article discusses the creation of the International Decade for Natural Disaster Reduction (idndr, 1990–1999), a global observance event that emanated neither from within the United Nations – for whom until then disaster management or rights of disaster victims had not been a real priority – nor from within civil society organizations or governments. In actuality, it was primarily a scientist-led initiative. This article suggests that this episode is a rare example of a joint effort on the part of a scientific community to create international scientific institutions to deal with the issue of disaster risk. The framing of the issue as “scientific” by earth scientists led the UN Secretariat and governments to embrace an issue that they had hitherto neglected. However, archival evidence also suggests that the eventual takeover of the project by the UN bureaucracy weakened the role of earth scientists in the idndr and changed its orientation.
This article analyzes unhcr’s understanding of disabled refugees during the 1959–1960 World Refugee Year (wry) and the 1981 International Year of Disabled Persons (iydp) and, specifically, how this understanding is intertwined with the international-protection activities that were undertaken on their behalf during both years. This analysis is based on archival material on the two years from the unhcr archives in Geneva. The article finds that unhcr’s engagement with disabled refugees during the two UN observances is characterized by the economic rationale of self-sufficiency and the humanitarian rationale of vulnerability – depending on what was perceived as the best-selling frame in light of the political climate at the time. Both cases therefore highlight the political nature of classifications and frames for the international protection of disabled refugees and expose how the international protection of disabled refugees is not static but, instead, remains repeatedly reconstructed.
Retail Stores and American Consumer Culture
Arthur Asa Berger
This book deals with an important aspect of everyday life and popular culture in which everyone engages, often more than once a week, which involves shopping in retail stores of one kind or another. We need to eat and continually replenish our supply of food, so we shop at supermarkets and farmers markets and we need to have clothes to wear and many other things, so we shop in department stores, big-box stores like Costco and Walmart, and various other kinds of stores. Much of our shopping is done online, on sites such as Amazon.com, the most important online retailer in America. Its popularity has challenged traditional brick and mortar stores, most of which now have an internet presence and many of which are going out of business—a phenomenon sometimes called “the retail apocalypse.” This term, let me point out, has religious implications. The subtext of Shopper’s Paradise involves the notion, only dimly perceived by most people, there is a paradisical element to shopping and that in curious ways, shopping represents an unrecognized attempt to return to the Garden of Eden, where all our wants were taken care of by God. We have replaced the talking snake in the Garden with advertising agencies and marketing experts. Now, depending on our incomes, we rely on stores ranging from Neiman Marcus to Dollar stores to help us take care of our needs. Shopper’s Paradise demonstrates how ubiquitous and varied retail stores, explains how they function, and suggests, by their very presence, that they play an important role in our lives.
Gavin Brent Sullivan and Chris R. Day
Pride and shame are typically viewed as diametrically opposed but dynamically related personal emotions that also occur in group-based and collective forms. Building upon seminal work by Cooley and Scheff to explain the generation and manifestation of these emotions in the imaginations and everyday realities of people’s social-relational individual and group lives, our analysis addresses contemporary developments in social and psychological science (Collins, Mackie & Smith, Reicher & Neville, Skey, Sullivan, von Scheve & Ismer, Wetherell), by highlighting patterns of complex, dynamic relations between occurrences of group-based pride, group-based shame, collective pride and collective shame in prototypical group contexts of celebration, competition and conflict. Our novel analysis includes underexplored group agency and performative details and we argue that mixtures of negative group pride and anger evident in collective hubris or contempt and some forms of aggression directed towards other groups are not necessarily produced by repression of collective shame.
The emotions of defence lawyers have garnered little sociological attention. This is surprising, as their role requires them to show loyalty to clients, representing them in court irrespective of the client or the crime. Theirs is thus an emotionally demanding role, requiring the management of inappropriate emotions. This essay explores this by showing that justice systems have structurally embedded emotional regimes guiding emotional performances. My study reveals these invisible rules, along with the ways in which one category of legal professional in particular – defence lawyers – performs its role in the Swedish justice system. The material considered includes fieldnotes gathered from an extensive courtroom ethnography and interviews with defence lawyers. The analysis looks at how defence lawyers perform their duty of loyalty, and finds it to be an interactional accomplishment demanding emotion management and impression management strategies ensuring conformity to the emotional regime of law.
Alexa Weik von Mossner
The article aims to complement contextual analyses of the political, ideological and commercial uses of natural environments in Australian landscape cinema by exploring from a cognitive perspective exactly how such environments are foregrounded in ways that affect viewers’ emotional relationships to both characters and the environments themselves. Phillip Noyce’s Rabbit-Proof Fence (2002) serves as an example of a film that aims for a realistic portrayal of the physical hardship of the Australian outback, while also using that cinematic environment strategically to reinforce viewers’ emotional attachment to its young heroines and, ultimately, to push a political argument that runs counter to the conservative national ideology that informs much of traditional Australian landscape cinema.
The focus of this essay is the racialised political emotions of ‘good white people’. I examine what Berlant names ‘public feelings’, focusing on the way emotional states are part of communal experiences. My interest is Aboriginal and Torres Strait Islander peoples’ repeated calls for mainstream Australia to genuinely engage with political and cultural difference, and listen. Such claims often make ‘good white people’ anxious. They protest, insist they are trying but don’t know what to do. Good white people’s anxiety is much more telling than the stories that are told about bad racists. Thus, it is a productive site to analyse the cultural dynamics of settler–Indigenous relations, and to understand how race structures Australian culture and the endurance of racism.
Roger Patulny, Alberto Bellocchi, Kathy A. Mills, Jordan McKenzie and Rebecca E. Olson
The teaching profession offers meaningful, stimulating work that accords with teachers’ sense of professional pride and identity, but is also synonymous with high levels of stress, conflict (and associated emotions such as anger and shame) and ultimately, attrition. The degree to which teachers within a national population ‘up-manage’ the former or ‘down-manage’ the latter emotions is unknown. This study utilises new data from the Australian Survey of Emotions and Emotion Management (SEEM) to examine emotions and emotion management among teachers, and workers in comparable service roles, such as health care and customer service, in contemporary Australian society. It finds that teachers exhibit great natural happiness, but also experience and hide (through surface-acting) high levels of stress. Teachers also experience high levels of anger compared to other professions, though they usually manage this successfully through deep acting strategies. These findings imply that teachers are generally happy and professionally committed to (and proud of) their work, but at the cost of managing significant levels of stress and conflict. We discuss the implications for teacher professional development, initial teacher education and policy, and the need to investigate anger/shame dynamics and management in future research into pedagogy.
In many Australian communities, outdoor municipal pools are much loved yet constantly threatened with closure. Threats of closure inspire impassioned responses and it is clear that these seasonal pools offer much more than physical infrastructure. At first glance, the concept of ‘emotional geography’ seems to capture this ‘more’, and this essay, based on research at one such pool, demonstrates how pools afford sociality, embodied experiences and practices of emplacement that emotionally connect people to each other, to nature and to an imagined historical community. However, participants’ narratives also revealed affective intensities, and multisensory evocations of place and self synchronically encountered, that the concept of ‘emotional geography’ cannot capture. To understand the cultural meaning and personal significance of seasonal pools in Australia, we have to feel our way through the placial folding of affective intensities and emotional lives.
Jordan McKenzie, Rebecca Olson, Roger Patulny and Michelle Peterie
Current research on emotions represents a broad church of methodological approaches. The essays in this special issue will investigate how social emotions inform research across numerous disciplinary fields and methodological approaches. This introduction will set out the social dimensions of emotions like shame, anger, anxiety, empathy and pity from a specifically sociological perspective. In sum, this will work to counter tendencies that individualise emotions as purely subjective or cognitive phenomena, and to demonstrate how the significance of social emotions is not restricted to any singular discipline.
Nelson Maldonado-Torres, Mireille Fanon Mendès France, Jeong Eun Annabel We and Zandisiwe Radebe
The Spirit of Bandung is marked by its idealism, a state of mind few associate with the revolutionary Martinican physician and psychiatrist Frantz Fanon, who is perhaps best known for Les damnés de la terre, in particular its opening chapter on violence. And yet, Fanon’s work, too, is marked by a keen sense of hope as he urges himself and his readers, “[to] make a new start, develop a new way of thinking, and endeavor to create a new man.” As a clinician and philosopher who combined phenomenology, psychiatry, and psychoanalysis in his work, Fanon draws our attention to the importance of healing the physical, affective, and epistemological wounds of anti-black racism by attending to the social relations that produce them. This paper takes as a point of departure Fanon’s “Letter to the Resident Minister (1956),” in which he resigns from his post as Médecin-Chef de service at the Psychiatric Hospital of Blida-Joineville in war-torn Algeria. More than a gesture, I argue that Fanon’s active withdrawal as a representative of French colonialism enabled Fanon to write Wretched of the Earth and raises the question of what role hopeful resignation can have in achieving decolonial healing.
In this article I attempt to reconcile one of the most influential diplomatic episodes of Third World liberation – Bandung – with one of the most influential thinkers of said liberation – Frantz Fanon. I argue that this reconciliation can be usefully achieved by bringing to the fore the impact of the Ethiopia/Italy conflict (1935–1941) on both Fanon’s thought and the political trajectories of various individuals and movements that ultimately met at Bandung. Specifically, I trace how anti-colonial anti-fascism, an intellectual-activist position which emerged in response to Mussolini’s fascist invasion of Ethiopia, prefigured and prepared the Bandung spirit not only in biographical terms but also in terms of casting an ethics of liberation on a global scale that interwove the fates of metropoles and colonies as well as diverse colonial subjects. I frame my investigation of these influences through Fanon’s concept of Black humanism and his diplomatic injunction on behalf of the wretched of the earth, both of which I also argue can be genealogically connected to anti-colonial anti-fascism. I conclude by suggesting that the accretion of the ethics and practices encountered across these journeys from Ethiopia to Bandung with Fanon might aid in reviving an internationalist spirit for our own constrictive age.
Cheung King Man
Language is never just an instrument of communication, but also a political symbol. Translators, interpreters, and other language professionals working for governments and international organizations often have to take their personal preference out of the equation while taking into account the legal and political connotations in choosing the most appropriate words and expressions when handling official documents relating to international relations, public administration, and law. The case of Hong Kong is probably one of the best examples illustrating the interface between language and politics. Of particular note is the equal status enjoyed by the Chinese and English languages. Translators and interpreters working for the Hong Kong government both before and after 1997 have to consider legal and political factors in performing their duties. Translation or interpretation is no longer just a matter of language and communication, but also serves legal and political purpose. With reference to the political discourse relating to the change in Hong Kong’s political status from a British dependent territory to a special administrative region of the People’s Republic of China, what then are the legal and political connotations of words and expressions that translators and interpreters of the Hong Kong government have to consider? To answer this question, the author is writing this paper with at least two identities: a practitioner and a researcher. As a practitioner, the author has been a translator and conference interpreter serving at high-level meetings between the Hong Kong government and the authorities of the Mainland of China for more than ten years. As a researcher, the author is developing a theoretical framework by having dialogues with the relevant political discourse that he himself has participated in producing. The author has integrated discourse analysis with his first-hand experience as a translator and conference interpreter, borrowing concepts from such disciplines as international relations, politics, law, and translation.
Political discourse, situated at the intersection of language, media and politics, involves the participation of pragmatics at different levels. The progress of postcolonialism and globalisation have resulted in emerging themes of research in this aspect that merit further exploration. This study aims to add to the literature a ‘pragmatic framework’ for political discourse analysis, incorporating the recent development of corpus analysis tools. Pragmatic features including reference and co-text were examined in and illustrated by examples from a corpus consisting of policy speeches in the United Kingdom (UK) and Hong Kong (HK) during the period of 1997 and 2017. The study provides a unique integration of three aspects of pragmatic comparison, i.e., a comparison of political language in a previous coloniser (i.e., United Kingdom) and colonised region (i.e., Hong Kong), a cross-cultural juxtaposition through the lenses of translated/interpreted language, and a historical analogy of the policy speeches delivered in the past 21 years. The study, interdisciplinary in nature, contributes to the existing research an analytical framework for the study of pragmatics in political discourse. It also provides new insights into our knowledge of political language in the media.
Jeong Eun Annabel We
This article argues that the spirit of Bandung’s relevance in a time of resurgent fascist mobilization is in the new logic of movement that the 1955 Afro-Asian conference in Bandung, Indonesia espoused. The critiques of liberal humanism and its relation to fascism by Ernst Bloch, Takeuchi Yoshimi, and Aimé Césaire reveal that an underlying problem of coloniality and movement remain in current paradigm of liberalism. The article situates conceptual reworkings of colonial-fascist movement by the thinkers Takeuchi Yoshimi, Frantz Fanon, and Ch’oe In-Hun within the trajectory of the spirit of Bandung. Through this engagement, the article argues that the spirit of Bandung has called for revolutionary movement beyond the grids of colonial mobility in the transpacific.
Sabelo J. Ndlovu-Gatsheni
The ‘Bandung spirit of decolonization’ pre-dates and post-dates the physicality of the Bandung Conference of 1955. The concept of the ‘spirit’ encapsulates a melange of resistance and struggles against colonial encounters, colonialism, and coloniality—going as far back as the time of the Haitian Revolution (1791–1804). This article posits that to gain a deeper appreciation of the significance of the ‘Bandung spirit of decolonization’ it is vital to begin with an analysis of technologies of the invention of the Global South within global coloniality. The ‘Bandung spirit of decolonization’ gains a broader canvas as a name for the long standing anti-colonial resistances and decolonial struggles not only against global imperial designs and breaking from Cold War coloniality but also as a terrain of self-invention in opposition to the Northern domination. Thus, this article performs the following tasks: conceptually, it frames the ‘Bandung spirit of decolonization’ with decolonial theory; historically, it traces the politics and technologies of the invention of the global South together with its entrapment in global coloniality and empirically, it lays out the long-standing struggles for liberation beginning with the Haitian Revolution right up to the post-1945 decolonization and pan-African initiatives in Africa. Africa is the author’s locus of enunciation of the ‘Bandung spirit of decolonization’ without delinking it from the rest of the Global South.
Myriam Martinez-Fiestas, Luis Casado-Aranda, Jessica Alzamora-Ruiz and Francisco J. Montoro-Rios
Attitudes toward ecological consumption can trigger environmentally responsible intentions and behaviors. Understanding how ecological messages can influence attitudes is essential to mitigate climate change. This paper analyzes how religious affiliation (or lack of), can influence attitudes toward green advertising and explores the role of religious affiliation in the effectiveness of ecological messages. The findings indicate that religious affiliation has an influence on the degree of effectiveness of each message. So, green communications can be a useful tool to persuade atheists to develop more sustainable attitudes when they are exposed the benefits that can be achieved with green behavior. However, persuasive environmental messages, in general, do not generate major changes of attitude among Catholics. Businesses, NGO s, states, educators and society in general should acknowledge that environmental discourses fostering sustainable behavior. Furthermore, messages depicting the problems of environmental behavior have no repercussion on atheists and little on Catholics.
Zeynep B. Ugur
Theoretically, the teachings of Islam can promote environmentally conscious behavior. As the only Muslim majority country to take part in the International Social Science Survey (ISSP), we study indicators of environmental consciousness in Turkey using ISSP 2010. Among all ISSP 2010 participating countries, a cross-country comparison does not provide evidence to support the argument that Islamic religiosity promotes environmental consciousness. In an analysis of individual level data, our overall findings failed to discover a statistically significant relationship between religiosity and environmental consciousness. Yet, this gap between the teachings of Islam and practices of Muslims may be identified as an unexploited potential to foster environmental consciousness in Turkey through a well-articulated religious education that brings together the book of scripture and the book of nature.
Ampere A. Tseng
The impact of Buddhist vegetarianism views on the equivalent reduction of greenhouse gas emissions (GHGE s) is evaluated. The vegetarianism views from three major Buddhist schools in China are first presented, since different views on vegetarianism can dictate the assessment of the equivalent of GHGE reduction. The populations of Chinese Buddhists in these three Buddhist schools are then estimated. A correlation formula is used to evaluate the equivalent GHGE reductions attributed to the vegan and vegetarian populations in the Chinese Buddhists from 2017 to 2027. The reduction results enable us to conclude that Chinese Buddhists with vegan or vegetarian diets account for the equivalent GHGE reduction of 54.560 MtCO2e in 2017 and 60.927 MtCO2e in 2027 with an average annual growth rate of 1.11 %. The reductions of 54.560 and 60.927 MtCO2e equal to 11.66 % and 13.02 % of the total GHGE s from the United Kingdom in 2016, respectively.
Cross-Cultural Comparisons between the Mughal Tomb Garden of Taj Mahal in Agra (India) and the Dry Landscape Garden of the Ryoan-Ji Zen Monastery in Kyoto (Japan)
An Analysis of Cultural and Religious Layers of Meaning in Two Cases of Classical Garden Landscape Architecture
Gardens have always meant a lot to people. Gardens are as much about nature as they are about culture. The extent to which gardens carry and embody both similar and different layers of meaning will be demonstrated by comparing two classical gardens, the Taj Mahal tomb garden of the Mughal rulers in Agra, India, and the Ryoan-ji dry landscape garden of the Zen monks in Kyoto, Japan. Parallels will be drawn by offering a (diachronic) analysis of the historical accumulation of layers of meaning associated with each one of these two gardens, and (synchronic) structural comparisons will be drawn by raising two thematic issues in particular, the inside-outside relationship and the nature-culture relationship. The roles that Islam and Zen Buddhism play in the religious meaning making of these two classical gardens turn out to be strikingly similar, in that they confirm rather than transform other layers of cultural meaning.
Christopher Key Chapple
Russell C. Powell
An emotion like shame is endowed with special motivational force. Drawing on Ralph Waldo Emerson’s concept of shame, I develop an account of moral motivation that lends new perspective to the contemporary climate crisis. Whereas religious ethicists often engage the problem of climate change by re-imagining the metaphors, symbols, and values of problematic cosmologies, I focus on some specific moral tactics generated by religious communities who use their traditions to confront climate destruction. In particular, Bartimaeus Cooperative Ministries, a Christian non-profit organization that seeks to infuse a renewed commitment in church parishes to bioregions and watersheds, effectively employs shame in the context of its Christian practice and leadership. My analysis of Bartimaeus Cooperative Ministries demonstrates both the efficacy of shame to motivate environmentally responsible behavior as well as the advantage to religious ethics of considering contextual practices over abstract cosmologies.
David Horton Smith
(1) Individual-System-Level General S-Theory of Human Behavior, as presented briefly here and in greater detail elsewhere (Smith, 2015, 2020a, 2020b; Smith & van Puyvelde, 2016);
(2) Social-System-Level General S-Theory of Collective Prosociality-Social Solidarity, as partially sketched here for the first time in print.
Social-System-Level General S-Theory of collective Prosociality-Social Solidarity argues that collective social solidarity can be better explained with a broader than usual range of factors as major causal influences, beyond normative systems. Individual prosociality behavior can be best explained and understood using the author’s Individual-System-Level General S-Theory of Human Behavior.
Prosociality includes (a) instrumental (task-oriented) helping behavior, such as formal and informal volunteering or charitable giving for non-household/non-immediate family persons and also informal care of residential household/immediate family persons, plus (b) expressive prosociality or sociability that involves positive interpersonal relations with one or more other persons, both in the residential household/immediate family or outside of it, based on feelings of attachment, fellowship, friendship, affection, and/or love.
Prosociality and social solidarity are clearly human universals, as Brown (1991) concludes from anthropological studies on hundreds of mostly preliterate societies on all continents. Such individual human prosociality activities often have positive short- and long-term consequences for the people who do them.
Territory and Belonging in the Medieval and Early Modern Middle East and Mediterranean
Edited by Steve Tamari
Contributors are: Zayde Antrim, Alexander Elinson, Mary Hoyt Halavais, Boris James, Steve Tamari.
Edited by Carlos Montemayor and Robert Daniel
This book offers a unique perspective on the contemporary status of the interdisciplinary study of time. It will open new paths of inquiry for different approaches to the important issues of narrative structure and urgency. These are themes that are becoming increasingly relevant during our times.
Contributors are Julian Barbour, Dennis Costa, Kerstin Cuhls, Ileana da Silva, Margaret K. Devinney, Sonia Front, Peter A. Hancock, Paul Harris, Rose Harris-Birtill, David Mitchell, Carlos Montemayor, Jo Alyson Parker, Katie Paterson, Walter Schweidler, Raji C. Steineck, Daniela Tan, Frederick Turner, Thomas P. Weissert, Marc Wolterbeek, and Barry Wood.
A True Story of Loss and Found
Alemu Asfaw Nigusie and Mohammed Seid Ali
As an alternative development track, developmental state ideology has been openly introduced in the public policy makings of the Ethiopian state only after 2000. In essence, developmental state ideology could be understood as building the capacity of a state to address its diverse development challenges. As such, it is basically about creating enabling normative, structural, institutional, technical, and administrative environments in a given state to achieve its national development vision. In this regard, there are five defining features to evaluate as to whether a given state is indeed developmental: democratic nation building practices with committed political leadership, autonomous and effective bureaucracy, coordinated national development planning, sound social policy, and institutional capacity. In light of these conceptualizations and characterizations of the fundamentals of developmental state, the paper aims to contribute to our understanding of the actual state of developmental state ideology in Ethiopia by critically exploring and evaluating its actual performance. Accordingly, the findings of this paper reveal that Ethiopia fails to satisfy the basic standards of being a developmental state as it claims to be. Thus, the paper argues that the so-called ‘developmental state’ in Ethiopia is something that is mirage, and not actually or really embraced and practiced.
Mohammed Sulemana and Kingsford Gyasi Amakye
The concept of decentralisation has shaped development thinking in contemporary times in both developed and developing countries. Indeed, the demand for decentralisation is strong throughout the world because of its link to community development and improving the quality of life of mass of the people in the rural areas. Decentralisation is globally recognised as the way of ensuring community participation and local development. However, some authors argue that the purported benefits of decentralisation leading to community development are not as obvious as proponents of decentralisation suggest. In Africa, decentralisation is implemented in various forms by governments across the continent. Indeed, in West Africa, it is difficult to find a country that does not have decentralisation programme. In Ghana, decentralisation has been practiced since 1988 and the populace has come to embrace it as the best way of ensuring development and local participation in governance. Nevertheless, after nearly three decades of implementing decentralisation, which has generated rather elaborate structures and processes, Ghana still struggles to realise the expected developmental progress, or achieve the envisioned structural and procedural effectiveness. This paper explores the relationship between decentralisation and community development in Sekyere Central District. Again the paper seeks to find out the contributions decentralisation has brought to the communities in Sekyere Central District and finally investigate whether decentralisation is working as it should in the district. This paper was carried out using a mixed method approach. Purposive sampling technique was adopted to select all the assembly members in Sekyere Central District. Both primary and secondary data were collected from the relevant sources in an effort to meet the objectives of the study. The regression analysis of all the assembly members indicated that, the calculated value F is 28.25 at 5% alpha level of significant (0.000). It shows that there is significant relationship between decentralisation and community development.
A Corpus-Assisted Case Study of Chinese Foreign Affairs Press Conferences
Maria Marakhovskaiia and Alan Partington
The Goffman (1967) and Brown and Levinson (1987) socio-pragmatic theory of face was first devised through speculating on and observing the interaction of individuals. Later research has looked at the phenomenon of group-face (e.g. Spencer-Oatey 2007). In this research we examine how face and facework theory can also be applied to communications made by state actors to the outside world, in other words, whether facework theories could also be applied to national face. To this end we compiled a corpus of all press conferences held by the Ministry of Chinese Foreign Affairs in 2016 and subjected it to quantitative and qualitative analysis, as well as comparative analysis with US White House press briefings. Chinese government statements were felt to be a promising genre partly because of the particularly intricate relations China has with its geographically close partners and neighbours and partly because of the supposed special importance accorded to face in Chinese culture (Kádár et al 2013; Chen and Hwang 2016). The techniques we employ in the analyses derive from the field of corpus-assisted discourse studies (Partington, Duguid and Taylor 2013).
Elsa Lafaye de Micheaux
The Chinese investments in South-East Asia can be considered as a vector of the People’s Republic of China’s assertion in the region. They are bound by political agreements and promote geopolitical as well as economic strategies. The present monographic study of the China’s contemporary investments in Malaysia under Najib Rakak’s prime ministership (2009–2018) underlines their particular character when compared to the previous investors: very concentrated and high amounts; located in the margins (East Coast of the Peninsular Malaysia and East Malaysia on Borneo). Breaking with the former logics of traditional investors (European, US then Japanese) who concentrated on the West Coast of the Peninsular Malaysia, the new sectors for Chinese investments in Malaysia are mainly in the metal industry, transport infrastructures and ports, as well as real estate. Clearly exhibiting a new pattern in terms of content, China’s investments in Malaysia could be considered as specific in motive and modus operandi. The focus on two case studies of industrial investments, namely the development of the Kuantan Industrial Park and Port (Pahang) and the exploitation of the Sokor Gold Mine (Kelantan) contribute modestly to the characterization of its original pattern and rationale from a political-economy perspective. It results in a re-contextualization of the industrial investments within in the diplomatic and political Malaysia-China bilateral relationship.
Pak Nung Wong
Understanding the Role of Religion in Nuclear Policies of Iran
Modongal Shameer and Seyed Hossein Mousavian
Iran is a country with technological capability for nuclear fuel cycle. Mainstream theories of nuclear proliferation predict nuclear weaponization of Iran considering its structural, domestic and individual motivations. However, one fact remains that Iran has not yet developed its nuclear weapons. Officially, Iran argues that the Weapons of Mass Destruction, including nuclear weapons, are against principles of Islam. Even though the mainstream theories are sceptical about the influence of religion in security policies of the state, this paper concludes that religious principles have decisive role in nuclear decision-making of Iran. Iran would have gone for nuclear weapons unless it is constrained by religion.
Erol A.F. Baykal
Recent violence in India towards minority Muslim and Dalit communities in response to their alleged killing of cows is shocking in its brutality. Those responsible maintain the cow is sacred to Hindus and a threat to its life is an attack on Hinduism itself. They claim a deep sense of hurt at what they see to be the historic violation of their religion. In contrast, liberal commentators argue that right-wing forces have become emboldened since Hindu nationalists came to power in 2014. Yet, Hindu nationalism alone cannot explain the widespread belief that people whose livelihoods depend on cattle are beyond the democratic norms of tolerance. Rather, we must consider ‘affect’ and the role of history to understand the currency of cow protection in the cultural politics of hurt in contemporary India.
In the middle of the eighteenth century, natural philosophers began to posit connections between emotion and electricity. The metaphors they explored then have continued methodological implications for scholars today. The electrical concepts of current, resistance, voltage, and power, provide an extended metaphor for conceptualising the history of emotions in ways that usefully bridge the biological and cultural, the individual and social, in order to more fully reveal historical links between emotion and power. By way of example, this article examines cross-cultural negotiations of power made possible through the expression, exchange, and evaluation of grief as recorded in the diary of a British-American Quaker woman who lived among Indians in the Pennsylvania borderlands in the midst of the Seven Years’ War.
Fear beset the settler community of Van Diemen’s Land throughout the 1820s as Aboriginal resistance to European dispossession intensified, a period referred to as the Black War. Representative of the emerging obligation into the 1830s to treat Indigenous people across the British imperial world more kindly, George Augustus Robinson presents a contradictory figure during this tumultuous period. Decrying the depravity of his fellow settlers and their servants, Robinson adapted the conciliatory agenda of Lieutenant-Governor George Arthur in forming the Friendly Mission, a roving missionary enterprise involving Aboriginal people in the task of their own pacification and exile. At once an insight to the sincere emotional connection he felt with his mission subjects, Robinson’s Friendly Mission journals also embody the deep contradictions of British humanitarian governance and its complicity in the logic of elimination it sought to challenge.
The collection of Rime by the Italian sonneteer Gaspara Stampa (1523–1554) has often been compared in style and format to the Canzoniere of Petrarch. Such analysis places emphasis on Petrarch instead of Stampa, and limits discussion of her work to its relation with the literary tradition he established. Interpretation of the work of Stampa and other female authors requires a new perspective, recognising that they sought to create for themselves a literary safe space in which to convey deeply held emotional states – especially anger – and in the process to reclaim the voices and emotions of women from the male literary traditions in which they had been ensnared.
The episcopacy in the High Middle Ages (c.1100–1300) can be understood through the idea of a shared emotional language, as seen in two treatises written to advise new bishops. In them, episcopal office was largely defined by the emotions it provoked: it was a cause for sorrow, a burden akin to back-breaking agricultural service. The ideas most associated with episcopal office were anxiety, labour and endurance. Ideas about Christian service as painful labour became particularly important in the twelfth century, alongside the development of the institutional authority of the Church. As episcopal power began to look more threatening and less humble, this emotional register provided one means of distinguishing episcopal power from secular lordly power: both were authorities, but bishops were distinguished by sorrowing over office and ‘enduring’, not enjoying it.
Peter N. Stearns
An intriguing and pervasive development in the history of the past century – in the United States and at least some other societies – has been the rise of greater informality in interpersonal relations. Almost everyone knows this has been happening – a class of college students can offer a number of valid illustrations (with a heavy dose of habits on social media), and some have lived through even more extensive changes in, for example, the way people dress. But the phenomenon is dramatically understudied, taken for granted rather than assessed or analysed. There is a serious historical topic here that should be addressed by a wider audience, with several dimensions for further evaluation.
From the eighteenth century patients might use ‘uneasiness’ / inquiétude to describe both a physical sensation and a personal anxiety. This double definition reflects the deep interrelation between emotion and sensation in the period. Inquiétude was embedded in a specific historical context, defined by humoral medical discourse, by the practice of self-writing, by the doctor-patient relationship, and by a semantic confusion in the use of certain words. Analysis of the different uses of inquiétude in nineteenth- and twentieth-century French novels shows that it increasingly described a mental state, such as an anxiety, but that the sensorial meaning persisted discreetly in different ways. Elements of neurophysiological theories and relevance theory offer some tools to bridge the gap between the two narrative genres and historical contexts.
Edited by Arjan van Dijk
Islam in National and International Context
Edited by Kathryn O'Sullivan
Brian F. Snyder
The growth paradigm assumes that economic growth is objectively good because it leads to increased prosperity and utility maximization. Christian ethics oppose this worldview because it rejects the idea that economic prosperity is objectively good. Instead, Christian ethics are theocentric, assuming that God and the relationship with the divine is objectively good. Material prosperity is seen to interfere with this relationship. Still, there are at least two views of the human-divine relationship that have implications for environmental ethics. The first and most popular view argues that the human-divine relationship is mediated by the human-in-community relationship. Alternatively, individualistic theism posits that the human-divine relationship is individually available without community-centeredness. This individualistic view has been criticized as leading to an insufficient ethic of environmental care, however, here we argue that a radical dualism consistent with the Christian Gospels can lead to an ethos of environmental benevolence.
Challenging Normativities in the Greening of Religion
Amanda J. Baugh
The precise influence that religious outlooks have on environmental attitudes and behaviors is a matter of debate among scholars of religion and ecology. While some studies suggest that emergent ecofriendly interpretations of traditional religions offer a promising path for addressing the world’s ecological crisis, others advance more skeptical evaluations about institutional religions’ efficacy in advancing sustainability efforts. In this article I seek to shift the terms of this debate. Whether scholars suggest there is a correlation or insist there is not, these arguments envision environmentalism based on the model of the mainstream, white American environmental movement, assuming that religious environmentalism must entail explicit, concerted efforts to protect the earth. This assumption has led scholars to overlook embedded environmental expressions that are conveyed theologically rather than politically, especially among communities that do not identify with mainstream American environmentalism. By interrogating the assumption that religious environmentalism must involve concerted, political efforts, scholars of religion and ecology can better account for the ways religion influences environmental attitudes and behaviors among religious communities who are not affluent and white.
A User’s Guide for the Anthropocene Epoch?
The purpose of this exploration is to probe the more sustainable type of thinking promoted by the oft-neglected French philosopher Michel Onfray in his latest work Cosmos. Attempting to resuscitate the long tradition of philosophical hedonism and materialism in Western civilization, Onfray proposes a different, sensual way of being in the world that he persuasively contends is paramount to the continued existence of the human race. As the philosopher himself candidly admits, Cosmos is a practical guide that could be used as a starting point for changing the way we think and live in the Anthropocene epoch.
Jan Erik Christensen
The common practice of outsourcing manufacturing to countries in which factories’ production costs and environmental standards are far lower than in the West indicates an underlying issue: a refusal to take responsibility for the environment, in favor of economic profitability. In confronting this problem, I suggest the need to reflect on the idea of the ‘distinction between righteousness and profit’ that is emphasized in Confucianism. Through an analysis of primary texts, I explain how the Confucian emphasis on ecological harmony implies a need for economic development as well as individual wealth, as it views humans as part of nature with a need to thrive as moral beings. The Confucian view of the economy informs contemporary attitudes by offering a richer way of thinking about economic development.
Environmental Spirituality and Justice Meet among the Diné (Navajo) and Other Indigenous Groups
Mark S. Cladis
I explore the intersection of environmental spirituality and environmental justice with special attention given to indigenous ecologies. Indigenous communities often employ the language of discrete “sacred sites” to protect portions of their lands from environmental harm. However, the concept of the sacred in Western traditions is typically accompanied by its binary opposite, the profane. Do protected sacred sites implicitly license harm to such “profane” sites as low-income sacrifice zones? Is environmental spirituality in tension with environmental justice? After explicating this problem, I resolve it by exploring indigenous notions of the sacred—notions that are not binary. Indigenous notions allow for treating some discrete lands as places of special power and healing while still maintaining that all lands are sacred and worthy of environmental protection. These are not hierarchical notions of the sacred but variegated ones (or what I call hózhó sacred weaves).