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Journal articles on the topic 'Normative entanglements'
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1
Linden-Retek, Paul. "The subjects of spatial statism: Reclaiming politics and law in international entanglement: Afterword to the Foreword by Ran Hirschl and Ayelet Shachar." International Journal of Constitutional Law 18, no. 1 (January 2020): 36–44. http://dx.doi.org/10.1093/icon/moaa011.
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Abstract In their Foreword, Hirschl and Shachar challenge the supposed contemporary decline of state sovereignty and describe the enduring and expansive spatial reach of state power to counter threats to sovereign territorial control. This Afterword looks into the normative foundations of this account and its consequences for public international law and for international courts, in particular. “Spatial statism” exposes, I argue, a disjunction between the concepts of state sovereignty and popular sovereignty—and thus disrupts the normative expectation that those subject to the law are also its authors. It is this expectation that international judicial review must seek to restore. The attempt to do so is burdened by analytical and practical difficulties. But the project, I argue, is essential. In confronting the new “spaces” of international entanglement, judges must redeem the idea that citizens might yet reclaim those entanglements as a “common world,” not just a space in which they are brought together, unfreely, under the mantle of state coordination and coercion.
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Broom, Alex, Katherine Kenny, and Emma Kirby. "Entangled and Estranged: Living and Dying in Relation (to Cancer)." Sociology 54, no. 5 (May 19, 2020): 1004–21. http://dx.doi.org/10.1177/0038038520918853.
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Serious illness has typically been explored as emergent within the relatively linear unfolding of the steady march of time. Here, focusing on cancer and drawing on the accounts of patient/carer dyads, we propose a relational ontology of the affective and temporal entanglements of living-with disease. Emphasising the iterative intra-activity of vital matter and social meaning as they are repatterned across time, we examine the enfolding of various temporal, affective and normative dis/continuities that become particularly meaningful – or are made to matter – in the context of living/dying-with cancer. We focus on the social practices of ‘making memories’, ‘anticipating absence’ and ‘maintaining normal’ which reveal the entanglement of seemingly discrete categories such as self and other, here and gone, and past, present and future. Living-with cancer thus emerges as more than an illness/caring experience, but rather as instructive in contributing to a relational understanding of everyday life.
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Chakrabarti, Bhaskar, Mufsin Puthan Purayil, and Manish Thakur. "Studying Bureaucracy in Post-Colonial India: The Normative and the Quotidian." Journal of the Anthropological Survey of India 70, no. 1 (April 26, 2021): 72–86. http://dx.doi.org/10.1177/2277436x211008302.
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This article presents a critical assessment of the new wave of anthropological scholarship on bureaucracy and its relevance in India. Dealing primarily with everyday bureaucratic practices, and their entanglements with local hierarchies of power, status and wealth, such studies underline the contingent and contextual nature of the enterprise of ‘state-making’. Moreover, they direct our attention away from the normative, formal-institutional configurations of state power to the quotidian workings of the state through its materiality and discursive representations at multiple loci of state–citizen interface in post-colonial India that are invariably orchestrated bureaucratically. While bringing out the implications of this change in theoretical, methodological and substantive focus for our understandings of the interrelated ideas of state and citizenship, the article concludes by outlining a few possible trajectories for further scholarly engagement so far as studies of bureaucracy in India are concerned.
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Grümme, Bernhard. "Aufgeklärte Heterogenität. Auf dem Weg zu einer neuen Denkform in der Religionspädagogik." Zeitschrift für Pädagogik und Theologie 70, no. 4 (December 19, 2018): 409–23. http://dx.doi.org/10.1515/zpt-2018-0057.
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AbstractSo far, religious education has been dominated by the paradigm of plurality. This is relevant because it can capture the processes of pluralization of religion in late modernity. The focus of this article concerns aspects of difference and identity. However, this has also set a desideratum. The interaction with issues of inequality and injustice cannot be adequately addressed within this paradigm. However, a student-oriented religious education must consider these questions to the same extent. But this is at the center of the category of heterogeneity. The following considerations, against this background, seek to unfold the mode of thinking of enlightened heterogeneity. This places identity and equality issues in strict reciprocal interrelation and is at the same time so self-critical that it seeks to elucidate its own entanglements in hegemonic relationships of power in the normative definition of religious education.
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Shah, Svati P. "Caste Capitalism and Queer Theory: Beyond Identity Politics in India." South Atlantic Quarterly 123, no. 1 (January 1, 2024): 105–28. http://dx.doi.org/10.1215/00382876-10920750.
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This article uses “caste capitalism” as a framework for thinking through the entanglements of sexuality politics, caste, and capital in contemporary India. The author uses a queer hermeneutic of heritability and endogamy, drawing inspiration from Indian feminist, queer, anti-caste, and Marxist critiques, and from racial capitalism as theorized by Cedric Robinson. The author argues that caste capitalism, read through a queer hermeneutic, makes the historicity of caste rules clearer, showing how they are both enforced through violent social norms, and, at the same time, selectively or intermittently ignored, e.g., in spaces of non-normative sexuality and gender expression. The use of this hermeneutic emphasizes the normative functions of caste-based endogamy while undoing the idea of sexuality as a scientized aspect of the privatized and “private” self, which is understood here as an effect of conceiving the body as hived off from questions of land rights, economic autonomy, and historically contingent iterations of caste categories and relations. This use of caste capitalism contributes to countermanding Hindu nationalist deployments of homonationalist rhetoric that rely on the ahistoricity of caste as a central aspect of arguing for a timeless and territorially coherent religion and culture that must now be defended through violent and autocratic means.
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Berger, Tobias. "The logic of non-enforcement: Entanglements between state and non-state law in Bangladesh." Contributions to Indian Sociology 54, no. 2 (June 2020): 152–72. http://dx.doi.org/10.1177/0069966720911319.
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This article investigates the ways in which state and non-state laws become intricately intertwined in practices of conflict resolution in rural Bangladesh. Instead of inhabiting separate legal universes, I show how state and non-state laws become entangled in what I call the logic of non-enforcement. People in rural Bangladesh frequently appeal to state courts—yet they frequently do so not in order to get binding and enforceable verdicts, but to alter the outcomes of a non-state justice institution like the shalish in their favour. This leads to unexpected patterns of political accountability: people expect local elected politicians to intervene in the state courts, stop pending cases and bring them back to community-based resolution in non-state fora. Elected politicians are thus held accountable according to their ability to prevent the enforcement of state laws. At the same time, state agencies frequently bring legal cases to trial in non-state courts. I conceptualise this blurring between state and non-state laws, its underlying social dynamics as well as its normative justifications as a distinct ‘logic of non-enforcement’. According to this logic, state courts decisively affect the outcomes of processes of conflict resolution in rural Bangladesh while state laws nonetheless are systematically not enforced.
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Seagrave, S. Adam. "Darwin and the Declaration." Politics and the Life Sciences 30, no. 01 (2011): 2–16. http://dx.doi.org/10.1017/s0730938400017640.
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Does the prima facie contradiction between the Declaration of Independence's description of the separate and unique “creation” of human beings and Darwin's evolutionary account indicate a broader contradiction between theories of human rights and Darwinian evolution? While similar troubling questions have been raised and answered in the affirmative since Darwin's time, this article renews, updates and significantly fortifies such answers with original arguments. If a “distilled” formulation of the Declaration's central claims, shorn of complicating entanglements with both theology and comprehensive philosophical doctrines, may still be in contradiction with Darwinian evolutionary theory, this should be cause for substantial concern on the part of all normative political theorists, from Straussians to Rawlsians. Despite the notable recent efforts of a few political theorists, evolutionary ethicists and sociobiologists to establish the compatibility of Darwinian evolutionary theory with moral norms such as the idea of natural or human rights, I argue that significant obstacles remain.
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Seagrave, S. Adam. "Darwin and the Declaration." Politics and the Life Sciences 30, no. 1 (2011): 2–16. http://dx.doi.org/10.2990/30_1_2.
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Does the prima facie contradiction between the Declaration of Independence's description of the separate and unique “creation” of human beings and Darwin's evolutionary account indicate a broader contradiction between theories of human rights and Darwinian evolution? While similar troubling questions have been raised and answered in the affirmative since Darwin's time, this article renews, updates and significantly fortifies such answers with original arguments. If a “distilled” formulation of the Declaration's central claims, shorn of complicating entanglements with both theology and comprehensive philosophical doctrines, may still be in contradiction with Darwinian evolutionary theory, this should be cause for substantial concern on the part of all normative political theorists, from Straussians to Rawlsians. Despite the notable recent efforts of a few political theorists, evolutionary ethicists and sociobiologists to establish the compatibility of Darwinian evolutionary theory with moral norms such as the idea of natural or human rights, I argue that significant obstacles remain.
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Cante, Fabien. "From ‘animation’ to encounter: Community radio, sociability and urban life in Abidjan, Côte d’Ivoire." International Journal of Cultural Studies 21, no. 1 (April 19, 2017): 12–26. http://dx.doi.org/10.1177/1367877917704489.
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Drawing upon ethnographic research on community radio in Abidjan, Côte d’Ivoire, this article argues that tracking production practices outside of the studio allows researchers to better capture radio’s entanglements with everyday urban life. This spatial reconsideration mirrors a conceptual move beyond community media labels and normative criteria, towards a privileging of context. To illustrate both points, the article centres around ‘animation,’ the practice of enlivening social situations. Animation is central to community radio in Abidjan, but ‘ animateurs’ also practise their trade in a multitude of venues and events around the city. Following animation’s movements between on- and off-air provides an understanding of how community radio is assembled as a porous ‘micro-public’, and insight into the particular kind of sociability that it produces. The article shows that while this sociability is tinged with the quest for status and social capital, it is mostly characterized by indeterminacy, and valued for the unforeseen encounters it can foster.
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Aronson, Ori. "Border Disputes: Religious Adjudication Along the Private/Public Divide." Law & Ethics of Human Rights 15, no. 2 (November 1, 2021): 287–312. http://dx.doi.org/10.1515/lehr-2021-2023.
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Abstract The article uses Israel’s volatile jurisdictional dynamics of the past two decades concerning access to religious community justice, as a telling case for examining the way legal pluralism is deployed along the public–private divide. The Israeli case exhibits a complex combination of an ostensibly liberal democratic regime, a commitment to a particularistic ethno-national political project, structural entanglements of state and religion against the backdrop of an unsettled constitutional order, and an historically diffuse mode of often-illiberal normative ordering within its diverse religious communities. All this provides a rich backdrop for various strategies by communal and institutional elites seeking to consolidate power, legitimacy, and authenticity in their often mutually-reliant jurisdictional projects. The article explores several salient episodes from Israel’s religious jurisdiction dynamics, focusing for purposes of analytical clarity on the case of Jewish orthodox legality. The analysis uncovers the main strategies stakeholders resort to, and shows how agency flows in different ways, with the choices of each player affecting the possibilities of the others. The institution at the arguable top of the system—the Supreme Court—is shown to be often devoid of effective means of elucidating, let along imposing, a coherent vision for a fragmented jurisdictional field. Conceptually, the judicial forum is revealed as the locus of an ongoing, uneasy engagement among normative imaginaries in a sometimes-competitive, sometimes-collaborative negotiation over coherence, tolerance, authority, and legitimacy.
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Bozalek, Vivienne, Denise Newfield, and Nike Romano. "Doing Concepts Differently." Scholarship of Teaching and Learning in the South 7, no. 1 (April 27, 2023): 168–89. http://dx.doi.org/10.36615/sotls.v7i1.304.
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This article proposes an alternative way of using concepts in the scholarship of teaching and learning in the South. Normative understandings and uses of concepts in educational scholarship are challenged through a postphilosophical and postqualitative approach. In such an approach, concepts, instead of methods, become the generating force of research and pedagogy, as a counter to approaches which use formulaic methodologies to dictate the structure and content of pedagogy and research. Postphilosophies are predicated on a relational ontology which assumes that relationships precede entities and come into being in complex entanglements. Concepts are not seen as abstract ideas in the human mind but come into being through material arrangements as part of the world. In the paper, we develop six propositions as provocations for activating and doing concepts differently: Consent not to be singular, Render each other capable, Diffract concepts to enlarge your scholarly perspective, Make pedagogy an event, Make scholarship through research-creation, and Use writing to aerate your scholarly practice. The article extends an invitation to readers to consider doing concepts differently in their own scholarly practice.
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Zarabadi, Shiva, Carol A. Taylor, Nikki Fairchild, and Anna Rigmor Moxnes. "Feeling Medusa: Tentacular Troubling of Academic Positionality, Recognition and Respectability." Reconceptualizing Educational Research Methodology 10, no. 2-3 (December 30, 2019): 87–111. http://dx.doi.org/10.7577/rerm.3671.
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This article explores a series of tentacular troublings inspired by Donna Haraway’s (2016) concept of String Figuring (SF). We consider these troublings as relational entanglements which produce perturbations of our gender, positioning, recognition, and respectability as feminist academics in Higher Education. We activate tentacular troublings as a refrain for contemplating differences/ings in our academic lives and as a critique of contemporary neo-liberal academia which ossifies, fixes, and freezes feminist flows. The article makes two contributions. The first is to deploy string figuring as a proposition for feminist thinking which troubles the notion of fixed positions in favour of position(ings)-plural in motion. The second is to enact string figuring as a mode of ecriture feminine (Cixous, 1976) in which connections are made, dropped, and picked up in tentacular relays and patterns of entangled encounters, thereby perturbing normative modes of writing and troubling traditional modes of knowledge making. Feeling Medusa helps us with this work. Medusa, as powerful woman, Amazon goddess and gorgon, and vilified proto-feminist whose glance turns men to stone is knotted into our perturbations and troublings; her presence informs and inspires our SF-ing.
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Hellstrand, Ingvil. "‘Almost the same, but not quite’: Ontological politics of recognition in modern science fiction." Feminist Theory 17, no. 3 (September 16, 2016): 251–67. http://dx.doi.org/10.1177/1464700116666240.
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This article explores how issues of ‘not quite human-ness’ expose the conditions of possibility of being considered human; of human ontology. I refer to these dynamics for identifying sameness and difference as ontological politics of recognition. Tracing the genealogies of passing, I situate passing and Othering socio-political regulation and ideological frameworks for conceptualising ontology. I am particularly concerned with how the notion of ontology is bound up in questions of race and gender, and with the entanglements of technology and biology that can destabilise apparently fixed boundaries between the (natural/normative) human and its (constructed/abnormal) Others. I identify three trajectories of passing as human in the histories of science fiction. The first trajectory discusses ontological mimicry: the ways in which the non-human attempts to be like the human. The second trajectory addresses how passing as human relies on a Butlerian performativity: doing human-ness by complying with the regulatory frames for appearances and practices. The final trajectory discusses what is at stake in contemporary ontological politics of recognition: a renegotiation of human supremacy through an emphasis on collectivity and collaboration rather that singularity and boundedness.
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Tønnessen, Liv. "Feminist Interlegalities and Gender Justice in Sudan: The Debate on CEDAW and Islam." Religion & Human Rights 6, no. 1 (2011): 25–39. http://dx.doi.org/10.1163/187103211x543635.
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AbstractThe fundamental argument put forward by Islamists, who have ruled Sudan since 1989, for not signing the convention is based on cultural relativism; different cultures provide indigenous and local solutions to their women’s problems. Islam is the solution, not Western feminism. But the Islamists’ failure to ratify CEDAW should not be regarded as a complete rejection of Western feminism, however defined. Through a review of the debate on CEDAW and Islam, this article explores the entanglements of ‘Islamic’ and ‘Western’ normative legal orders. It argues that although Islamist feminists’ discourse deems Western tenets of feminism and gender equality to be unessential to Islamic societies and falsely universalising in its premises, it simultaneously draws upon them in order to demonstrate their ‘alternative’ feminism. By analysing a range of Islamist women’s positions, it becomes apparent that on the one hand they reject CEDAW and gender equality, and on the other promote issues which empower women in the Sudanese state and society. But there are important points of criticism to be made regarding Islamic solutions in a multi-religious and class-divided Sudanese society. Sudanese Islamist women’s claims on behalf of Islamic solutions for Sudanese women can paradoxically be critiqued being as universalising in its premises as so-called Western feminism.
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Bascom, Ben. "Longing for Annabel: Queer Love and the Melancholic Critic." J19: The Journal of Nineteenth-Century Americanists 11, no. 2 (September 2023): 251–78. http://dx.doi.org/10.1353/jnc.2023.a921881.
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Abstract: This essay advances a queer reading of Edgar Allan Poe's "Annabel Lee" through reframing his relationship with the editor Rufus Griswold, who posthumously printed the poem to accompany his infamous obituary of the poet. I argue that the complicated personal and sexual lives of Griswold offer queer resonances to understand his attachments to the action and feeling of "Annabel Lee." Indeed, the history of Griswold's marriages provides insight into how desire and disavowal create screens for refused melancholic attachments. Narrating his ill-fated second marriage to Charlotte Myers, I show how Griswold's desire to present himself as a normative and proper subject belie an anxiety over what he ends up considering wrong object choice, arguing in his divorce affidavit that she "had been bound, in honor and law, not to receive any man's offer of marriage." What this saga of Griswold's fraught attachments illuminates is how a critic's own entanglements with their objects of study can become rich contexts to understand both their own disavowed attachments and the objects that call forth their interest. As such, I consider how the literary critic's orientation toward objects of critique may be compellingly plumbed and analyzed for ways to engage more directly with the concerns of affect studies, queer studies, and author studies.
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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (March 9, 2021): 176. http://dx.doi.org/10.3390/rel12030176.
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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.
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Tafakori, Sara. "The intimate public as a decolonial lens: “cripping” affect, nationalism and imperial violence." Review of International Studies 49, no. 4 (October 2023): 694–720. http://dx.doi.org/10.1017/s0260210523000116.
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AbstractThis article brings an intimate perspective to bear upon the violence of economic sanctions, shifting attention away from an exclusive focus on state actors, in order to examine how “‘wounds” enter politics’.1 In this research, I ‘stretch’ Berlant’s notion of the intimate public, reconfiguring it as a decolonial analytic lens on subaltern suffering in conditions of endemic imperial violence. I focus on the Facebook page of the Iranian chief negotiator, Javad Zarif, during Iran’s talks with the P5+1 powers over its nuclear programme, under the pressure of what the Obama administration itself termed ‘crippling’ economic sanctions. Examining Zarif’s audience’s readings of his back injury during the talks as representing the ‘crippled’ nation, I trace how subaltern injury is intimately narrated through a racialised framework of disablement and ‘recovery’, where ‘recovery’ signifies a desanctioned and deracialised national body. I firstly complicate the prevailing conception of the intimate public as oriented around a ‘national fantasy’, theorising it as an affective structure that simultaneously locates imperial power, as well as the nation-state, as sources of complaint and hope; secondly, I draw on a critical disability (‘crip’) lens to understand the intimate public as mediating both the debilitation of racialised underdevelopment, and the fantasy of a normative, ‘developed’ national body in a post-sanctions future. Through examining the intimate politics of economic sanctions, this study contributes to a decolonial perspective on the entanglements of affect, nationalism and imperial violence.
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JONES, KAREN R. "Restor(y)ing the ‘fierce green fire’: animal agency, wolf conservation and environmental memory in Yellowstone National Park." BJHS Themes 2 (2017): 151–68. http://dx.doi.org/10.1017/bjt.2017.5.
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AbstractThis paper tracks human–animal entanglements through one particular species, Canis lupus, the wolf, with a view to exploring how this contested predator might be used to unpack normative assumptions about wildlife science, conservation practice and storytelling. The focus of attention here is on Yellowstone National Park and the century-long struggle to eradicate and then restore the wolf based on the shifting rubrics of science and environmental ethics. The ‘wild heart’ of North America and a centre of scientific and popular environmental mythology, Yellowstone presents a useful terrain (both material and contextual) in which to theorize the wolf as an environmental agent and explore its special provenance within an evolving narrative of ecological science. More specifically, the landmark story of restor(y)ation that played out in the national park serves to illuminate the complex web of temporality, narrative and memory that frames our configurations of animal agency. Wiped out in the late nineteenth and early twentieth centuries and ruminated on in the interwar period, the wolf was returned to ancestral haunts in the 1990s (to great fanfare) as a charismatic poster animal for environmental consciousness and a vital ‘missing link’ in the psychological and biotic fabric of the landscape. Ornamented with what conservationist Aldo Leopold famously called a ‘fierce green fire’, the wolf became a carrier animal for Yellowstone's environmental memory, transporting with it the fates of other threatened species and the promise of an enlightened Ecological Age. Beneath this teleological tale of expanding biological knowledge and ethical awakening lies a convoluted (and interesting) story that reveals the sinuous connections between the material and the imagined animal as well as the challenges and the complexities of reading non-human traces.
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WINOKUR, BENJAMIN. "Ontological Entanglement in the Normative Web." Dialogue 56, no. 3 (July 20, 2017): 483–501. http://dx.doi.org/10.1017/s0012217317000452.
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Terence Cuneo has recently argued that we have to be committed to the existence of epistemic facts insofar as they are indispensable to theorizing. Furthermore, he argues that the epistemic properties of these facts are inextricably ‘ontologically entangled’ with certain moral properties, such that there exist ‘moral-epistemic’ facts. Cuneo, therefore, concludes that moral realism is true. I argue that Cuneo’s appeal to the existence of moral-epistemic facts is problematic, even granting his argument for the existence of indispensable epistemic facts. I conclude, therefore, that Cuneo’s argument fails to justify moral realism.
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Vandecasteele, Marieke, Ted Oonk, Elisabeth De Schauwer, and Geert Van Hove. "A visitor in your house? Letters about non/normative family lives from sisters becoming mothers." DiGeSt - Journal of Diversity and Gender Studies 7, no. 2 (February 3, 2021): 94–113. http://dx.doi.org/10.21825/digest.v7i2.16570.
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Two women have become mothers. They both make art. They both grew up in a family with a sibling labelled as disabled. Ted, a visual artist, has made photographic and video work about her youngest sister. Marieke, an ethnographic filmmaker, created a short film about her eldest brother which fuelled her PhD about non-normative family lives. Intrigued by motherhood and sisterhood they start writing letters, through which they bring their memories, thoughts, artistic creations into life. This arts-based study is about entangled motherhood—i.e., the entanglement of mother-sister-daughter roles and the intergenerational entanglement of the present, past, and future—in the context of encounters with difference and care. By writing letters as a way of acting on the world and situating themselves within things, they intend to open up new forms of knowledge production, moving away from medicalized and binary ways of studying (growing up in) families with a labelled family member.
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NILI, SHMUEL. "Liberal Integrity and Foreign Entanglement." American Political Science Review 110, no. 1 (February 2016): 148–59. http://dx.doi.org/10.1017/s000305541500060x.
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My aim in this article is to show that there is distinctive normative value to thinking about a liberal polity as an agent with integrity that can be threatened, paralleling the integrity of an individual person. I argue that the idea of liberal integrity organizes and clarifies important moral intuitions concerning the policies of liberal democracies, especially with regard to their global conduct. This idea provides a novel organizing framework for liberal values that currently seem disparate. It also captures important moral intuitions as to how the tainted histories of actual liberal societies should bear on their global conduct. Finally, this idea explains, in a way that a simple appeal to familiar liberal values arguably cannot, why liberal polities have identity-based moral reasons not to entangle themselves in manifestly illiberal practices beyond their borders—reasons whose significance becomes apparent in scenarios and real-world cases that global political theory overlooks.
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Winchell, Mareike. "Afterword: Theos | Cosmos | Ontos: Rethinking Religion's Politics From Latin America = Theos | Cosmos | Ontos: Repensar La PolÍtica Religiosa Desde AmÉrica Latina." American Religion 5, no. 2 (March 2024): 201–24. http://dx.doi.org/10.2979/amr.00011.
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Abstract: This afterword offers a broad commentary on the urgency of comparative studies of ethnic and religious revivalisms across Latin America. Combining attention to the contemporary revival and refashioning of Christian, Black, and Indigenous traditions in their intersections with nationalism, reparation demands, inculturation projects, and anti-extractivist politics, this volume of American Religion attends to the fleshy underbelly of an ostensibly abstracted religion in the modern world. This approach refuses to relegate these political formations either to inherited religious orders (colonial Catholicism), timeless difference (Indigenous culture), or a detached only emergent order (earth rights, other-than-human political claims, or emergent indigeneity). Likewise, the pieces refute normative social scientific paradigms that would slot such practices either on the side only of a redemptive anti-colonial politics, on the one hand, or a strangulated or domesticated difference evacuated of force through the powers of secular modernity, on the other. We have instead a supple and nuanced, fleshed out and embodied, account of how vernacular theologies and other-than-human entanglements are transforming the scope of the political. As the authors show, not only have we "never been modern," but the "we" that can assert such a stance is one that is presumed to have passed through a historical era defined by mediation by secular liberal virtues. This issue calls such absolute mediation into question, not only for Latin America, but also more broadly for the contemporary world. Resumen: Este epílogo ofrece un comentario amplio sobre la urgencia de realizar estudios comparativos de los resurgimientos étnicos y religiosos en toda América Latina. Combinando la atención al renacimiento contemporáneo y la remodelación de las tradiciones cristianas, negras e indígenas en sus intersecciones con el nacionalismo, las reclamaciones de reparaciones, los proyectos de enculturación y las políticas antiextractivistas, este volumen de American Religion aborda la carnosidad de la religión ostensiblemente abstracta en el mundo moderno. Este enfoque se niega a relegar estas formaciones políticas a las órdenes religiosas heredadas (el catolicismo colonial), a percepciones de diferencias atemporales indigenas, o un orden emergente separado (derechos sobre la tierra, reivindicaciones políticas no humanas o indigenismo emergente). Asimismo, los autores refutan los paradigmas científicos sociales normativos que situarían estas prácticas del lado de una política anticolonial redentora, por un lado, o de una diferencia domesticada y desempoderada a través de los poderes de la modernidad secular, por otro. En su lugar, tenemos un relato flexible y matizado, desarrollado y encarnado, de cómo las teologías vernáculas y los enredos con otros no humanos están transformando el alcance de lo político. Como muestran los autores, no sólo "nunca hemos sido modernos", sino que el "nosotros" que puede afirmar tal postura es el que se supone que ha pasado por una era histórica definida por la mediación de las virtudes liberales seculares. Este número cuestiona esa mediación absoluta, no sólo para América Latina, sino más ampliamente para el mundo contemporáneo.
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Hartung, Gerald. "Selbstkritische Philosophiegeschichtsschreibung als Arbeit am Kanon." Deutsche Zeitschrift für Philosophie 71, no. 2 (April 1, 2023): 205–25. http://dx.doi.org/10.1515/dzph-2023-0020.
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Abstract The history of the historiography of philosophy in the 19th and 20th centuries is presented. Special emphasis is placed on the research on the history of philosophy for the self-understanding of the discipline of philosophy as well as the ideological implications of this research direction. Against this background, the processes of canonisation of the history of philosophy are illuminated and the mixing of descriptive and normative content is analysed. Finally, the opportunities and risks of a critical historiography of philosophy are discussed. An urgent task of a contemporary and critical historiography of philosophy will be to make its own entanglement in political, social and cultural contexts transparent.
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Oraby, Mona, and Winnifred Fallers Sullivan. "Law and Religion: Reimagining the Entanglement of Two Universals." Annual Review of Law and Social Science 16, no. 1 (October 13, 2020): 257–76. http://dx.doi.org/10.1146/annurev-lawsocsci-020520-022638.
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In the last few decades, the study of law and religion has undergone considerable reconstruction. Less and less constrained by modern statist construals of rights talk or tied to confessional contexts, the comparative study of the intersection of law and religion by anthropologists, historians, sociologists, and religious studies scholars is undergoing a real renaissance. Exciting new work explores the entanglement of legal and religious ideas, institutions, and material objects across the entire space and time of human history. This article models an engagement between the academic study of religion and sociolegal scholarship by introducing scholars in both fields to contemporary debates in the study of law and religion. These debates examine how and when state law persists as a meaningful arena of contestation; the role of indigenous elites and arrangements of legal pluralism in colonial contexts; and new approaches to economy, race, and sovereignty and citizenship. By mobilizing an understanding of law that does not take for granted the state's alleged monopoly on generating and regulating legal normativity, the article argues that holding law and religion in abeyance as normative traditions invites a far more expansive imaging of these universals in their singularity, in their copresence, and as overlapping domains.
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Osborne, Dora. "Undoing the Human in the Films of Maren Ade." Seminar: A Journal of Germanic Studies 58, no. 3 (September 1, 2022): 308–27. http://dx.doi.org/10.3138/seminar.58.3.5.
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Under the pressures of neoliberal society, Maren Ade’s protagonists struggle to form and maintain human relationships, leaving them alienated and alone. Kitsch animal ornaments and potted plants seem to offer compensatory companionship to these lonely individuals, but this article argues that non-human others are used by Ade in more complex ways to decentre the normative idea of the human underpinning the social and economic order. It draws on postanthropocentric thought to read Ade’s three features to date— Der Wald vor lauter Bäumen (2003), Alle Anderen (2009), and Toni Erdmann (2016)—tracing the potential for becoming or becoming-with as a means of undoing socially prescribed identity and acknowledging our entanglement with non-human life.
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Sangar, Eric. "From “memory wars” to shared identities: Conceptualizing the transnationalisation of collective memory." Tocqueville Review 36, no. 2 (January 2015): 65–93. http://dx.doi.org/10.3138/ttr.36.2.65.
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This article seeks to advance the theoretical understanding and empirical operationalization of transnational collective memory. While the theoretical nature of collective memory has been thoroughly analyzed on the national and sub-national level, there has been less conceptual work on the potential of transnational collective memory. Against widespread assumptions that because of the diversity of nationally rooted memories, transnational memory discourses lead to “memory wars”, the text argues that memory discourses are fundamentally different from war discourses. Combing theoretical arguments by scholars of collective identity and transnational communications, memory discourses are conceptualized as claims about the entanglement in a common story. To the extent that such claims and their normative implications are recognized, a transnational collective memory can emerge and even result in the emergence of a transnational collective identity. Building on the conceptualization of the transnationalisation of national public spheres, transnational collective memory can be operationalized through the emergence of transnationally similar memory claims involving similar normative “lessons” in national media discourses. Using this framework, IR scholars can develop systematic and powerful methodological tools enabling the systematic examination of the dynamics of transnational memory discourses.
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Nye, Joseph S. "Deterrence and Dissuasion in Cyberspace." International Security 41, no. 3 (January 2017): 44–71. http://dx.doi.org/10.1162/isec_a_00266.
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Understanding deterrence and dissuasion in cyberspace is often difficult because our minds are captured by Cold War images of massive retaliation to a nuclear attack by nuclear means. The analogy to nuclear deterrence is misleading, however, because many aspects of cyber behavior are more like other behaviors, such as crime, that states try (imperfectly) to deter. Preventing harm in cyberspace involves four complex mechanisms: threats of punishment, denial, entanglement, and norms. Even when punishment is used, deterrent threats need not be limited to cyber responses, and they may address general behavior as well as specific acts. Cyber threats are plentiful, often ambiguous, and difficult to attribute. Problems of attribution are said to limit deterrence and dissuasion in the cyber domain, but three of the major means—denial by defense, entanglement, and normative taboos—are not strongly hindered by the attribution problem. The effectiveness of different mechanisms depends on context, and the question of whether deterrence works in cyberspace depends on “who and what.” Not all cyberattacks are of equal importance; not all can be deterred; and not all rise to the level of significant national security threats. The lesson for policymakers is to focus on the most important attacks and to understand the context in which such attacks may occur and the full range of mechanisms available to prevent them.
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Linkenbach, Antje. "Ambiguity, Contingency, and Dominance: Decolonizing Theories of Modernity." International Journal of Social Imaginaries 2, no. 1 (June 2023): 47–76. http://dx.doi.org/10.1163/27727866-bja00018.
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Abstract Focusing on the work of Johann P. Arnason and Peter Wagner, this article examines in its first part recent sociological, non-linear and contingency-sensitive ways of engagement with modernity, which refer to different levels of socio-historical configuration (civilization analysis vs. world sociology) and attribute different significance to normative questions. While both authors acknowledge the entanglement of European and non-European cultural worlds as well as its power dynamics, they still fail to fully grasp and theorize the devastating role of colonialism, which today is still felt in the marginalisation and even erasure of knowledge, perspectives, ideas and experiences from the ‘non-West’. Their approaches also lack a serious engagement with post- and decolonial scholarship. The second part of this contribution presents decolonial thinking as a theoretical and normative-political project. Theorising modernity from ‘beyond’ invites us to ‘break the Western code’ (Mignolo) and engage with modernity from a perspective that is grounded in different epistemologies, philosophies and social imaginaries, ultimately questioning autonomy and mastery (over humans and nature) as basic premises or axioms of Western modernity. As a normative-political project decoloniality is future-oriented and, focusing on the temporally, spatially and socially contextualized acting subjects and collectives, aims to rebuild a polycentric world and establishes ‘pluriversality as a universal project’ (Mignolo). The Zapatista movement in Chiapas (Mexico), representing a new understanding of the revolutionary subject and the revolutionary praxis, illustrates how indigenous groups and (urban) Marxists can come together as equals, learn from each other and negotiate how to change the world in discourse and practice.
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Linkenbach, Antje. "Ambiguity, Contingency, and Dominance: Decolonizing Theories of Modernity." International Journal of Social Imaginaries 2, no. 1 (June 2023): 47–76. http://dx.doi.org/10.1163/27727858-8860506.
Full textAbstract:
Abstract Focusing on the work of Johann P. Arnason and Peter Wagner, this article examines in its first part recent sociological, non-linear and contingency-sensitive ways of engagement with modernity, which refer to different levels of socio-historical configuration (civilization analysis vs. world sociology) and attribute different significance to normative questions. While both authors acknowledge the entanglement of European and non-European cultural worlds as well as its power dynamics, they still fail to fully grasp and theorize the devastating role of colonialism, which today is still felt in the marginalisation and even erasure of knowledge, perspectives, ideas and experiences from the ‘non-West’. Their approaches also lack a serious engagement with post- and decolonial scholarship. The second part of this contribution presents decolonial thinking as a theoretical and normative-political project. Theorising modernity from ‘beyond’ invites us to ‘break the Western code’ (Mignolo) and engage with modernity from a perspective that is grounded in different epistemologies, philosophies and social imaginaries, ultimately questioning autonomy and mastery (over humans and nature) as basic premises or axioms of Western modernity. As a normative-political project decoloniality is future-oriented and, focusing on the temporally, spatially and socially contextualized acting subjects and collectives, aims to rebuild a polycentric world and establishes ‘pluriversality as a universal project’ (Mignolo). The Zapatista movement in Chiapas (Mexico), representing a new understanding of the revolutionary subject and the revolutionary praxis, illustrates how indigenous groups and (urban) Marxists can come together as equals, learn from each other and negotiate how to change the world in discourse and practice.
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Petherbridge, Danielle. "What's Critical about Vulnerability? Rethinking Interdependence, Recognition, and Power." Hypatia 31, no. 3 (2016): 589–604. http://dx.doi.org/10.1111/hypa.12250.
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Images of vulnerability have populated the philosophical landscape from Hobbes to Hegel, Levinas to Foucault, often designating a sense of corporeal susceptibility to injury, or of being threatened or wounded and therefore have been predominantly associated with violence, finitude, or mortality. More recently, feminist theorists such as Judith Butler and Adriana Cavarero have begun to rethink corporeal vulnerability as a critical or ethical category, one based on our primary interdependence and intercorporeality. However, many contemporary theorists continue to associate vulnerability with violence and finitude rather than providing an account of the normative theory that might underpin vulnerability as a critical category. In this article, I explore an alternative notion of vulnerability in relation to both a theory of power and a normative account that draws on recognition theory. My aim in this article is twofold: first, to examine the complexity of vulnerability and how it relates to forms of recognition; second, to outline how the notion of vulnerability can operate as the basis for critiquing objectionable forms of vulnerability. This is to consider vulnerability not only as an ethical or ontological question but as a political one, and shifts arguments about its abuse and entanglement with power and violence to the public political sphere.
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Florence, Eloise. "Entangled Memories: Complicating the Memory of Area Bombing Through the Haunted Ruins of Anhalter Bahnhof." Cultural Studies ↔ Critical Methodologies 21, no. 3 (March 16, 2021): 251–63. http://dx.doi.org/10.1177/1532708621997584.
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This article investigates the possibilities for experiential encounters with ruins in Berlin to complicate the dominant articulations of the cultural memory of Allied bombing attacks on German cities during the Second World War. Building on works that seek to disrupt normative models of cultural memory of the bombings, and entangling them with existing literature that uses new materialism to engage the sensorial nature of memory site-encounters, I examine my own fieldwork visits the ruins of Anhalter Bahnhof—a former train station—as an entanglement of both. Specifically, I investigate how encountering Anhalter through this entangled method allows the site to emerge as haunted. Encountering Anhalter as haunted might complicate the linear temporality that underpins enduring the narrative that the Allies’ actions during the war were completely ethical because they are largely framed as a response to— ergo following—the Holocaust.
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Ludwig, David. "Does Cognition Still Matter in Ethnobiology?" Ethnobiology Letters 9, no. 2 (November 1, 2018): 269–75. http://dx.doi.org/10.14237/ebl.9.2.2018.1350.
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Ethnobiology has become increasingly concerned with applied and normative questions about biocultural diversity and the livelihoods of local communities. While this development has created new opportunities for connecting ethnobiological research with ecological and social sciences, it also raises questions about the role of cognitive perspectives in current ethnobiology. In fact, there are clear signs of institutional separation as research on folkbiological cognition has increasingly found its home in the cognitive science community, weakening its ties to institutionalized ethnobiology. Rather than accepting this separation as inevitable disciplinary specialization, this short perspective article argues for a systemic perspective that addresses mutual influences and causal entanglement of cognitive and non-cognitive factors in socio-ecological dynamics. Such an integrative perspective requires a new conversation about cognition in ethnobiology beyond traditional polarization around issues of cognitive universals and cultural relativity.
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DeFalco, Amelia. "Towards a Theory of Posthuman Care: Real Humans and Caring Robots." Body & Society 26, no. 3 (August 14, 2020): 31–60. http://dx.doi.org/10.1177/1357034x20917450.
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This essay interrogates the common assumption that good care is necessarily human care. It looks to disruptive fictional representations of robot care to assist its development of a theory of posthuman care that jettisons the implied anthropocentrism of ethics of care philosophy but retains care’s foregrounding of entanglement, embodiment and obligation. The essay reads speculative representations of robot care, particularly the Swedish television programme Äkta människor ( Real Humans), alongside ethics of care philosophy and critical posthumanism to highlight their synergetic critiques of neoliberal affective economies and humanist hierarchies that treat some bodies and affects as more real than others. These texts and discourses assist me in proposing a theory of care that regards vulnerability as the normative effect of posthuman vital embodiment, as opposed to an anomalous state that can be overcome or corrected via neoliberal practice.
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Potter, Jesse. "Work and Intimacy: Reassessing the Career/Couple Norm through a Narrative Case Approach." Sociological Research Online 24, no. 3 (August 17, 2018): 261–77. http://dx.doi.org/10.1177/1360780418792431.
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It is argued that ‘career’, as linear progression through one industry or two, and ‘coupledom’, as hetero, cohabitive, and moving towards marriage, have both been undermined by alternate arrangements for work and intimacy. In the face of these changes, this article considers how the hallmarks of coupling and the tenets of career manifest themselves in everyday interactions within partnerships. The article uses a narrative case approach to explore these interactions in depth. It reveals not only the persistence of normative assumptions within couple relationships but also how the ‘work’ of couple relationships draw on particular expectations surrounding what it means to negotiate a successful ‘career’. The paradigm of progress transects career/couple narratives, blurring the already opaque boundaries between productive and personal realms. This entanglement presents challenges for individuals, limiting prescriptions for what are considered ‘acceptable’ narratives of work and intimacy.
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Myk, Małogrzata. "Citizen Myles." Polish Journal for American Studies, no. 11 (Autumn 2017) (2023): 345–57. http://dx.doi.org/10.7311/pjas.11/2/2017.07.
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The following paper proposes a reading of American poet Eileen Myles’ 2007 poetry collection Sorry, Tree in the interrelated contexts of Lauren Berlant’s understanding of intimacy and her concept of intimate citizenship, Lee Edelman’s understanding of sexuality and negativity, as well as Giorgio Agamben’s sense of the contemporary as always untimely. An openly lesbian and queer author, Myles gestures towards the sawed and the disempowered, olering an intimate, yet unmistakably political negotiation of a minoritarian lesbian position as both denant and transformative of the (hetero)normative status quo through acts of observation, engagement, and participation that do not necessarily have to be conspicuous or successful to elect reconceptualization of the social; rather, Myles suggests that individual agency in the public world also resides in failure as illuminative of the fact that one’s desire for presence is continuously actualized through entanglement with negativity.
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Kurniawati, Reni, Budiyono Budiyono, Rahadi Wasi Bintoro, Hibnu Nugroho, and Handri Wirastuti Sawitri. "Notary Responsibility For Forgetting Description in Assets or Letters According To Positive Laws in Indonesia." Authentica 4, no. 2 (March 9, 2022): 141–57. http://dx.doi.org/10.20884/1.atc.2021.4.2.167.
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Notary profession is prone to legal entanglement. This is because notary internal factors such as carelessness, not complying with procedures, not carrying out professional ethics and external factors such as the behavior of the community. This research is intended to find out and analyze the limitations of the element of letter forgery by Notary Public and Notary Accountability for falsification of information in deed or letter according to positive law in Indonesia. Normative juridical research methods. The data source is secondary data. The results of the study in the form of narrative text. Analysis of legal materials used is qualitative normative. The results of the study showed the limitation of the element of forgery of letters by notary public, can be seen in terms of the actions of the perpetrators and the harmed parties. There is an element of wrongdoing made by the perpetrators and the injured parties are the parties in the deed made by notary public. Notary Accountability for falsification of information in deed or letter according to positive law in Indonesia there are three, namely criminal, civil, administrative / ethical accountability. Notary should be careful in carrying out its work so that there are no mistakes and harm to the parties so that it can cause sanctions in the form of accountability.Keywords: Notary, Letter Falsification, Accountability
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Ferretti, Federico. "Open Banking: Gordian Legal Knots in the Uncomfortable Cohabitation between the PSD2 and the GDPR." European Review of Private Law 30, Issue 1 (March 1, 2022): 73–102. http://dx.doi.org/10.54648/erpl2022004.
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This work analyses problems in the legal framework of Open Banking enabled by the Payment Services Directive 2 (PSD2). It goes through the role of EU law in the regulation of payment services up to their transition towards digitalization and fintech, to show the scale of the changes brought by the PSD2 in a territory unfamiliar to traditional banking. The resulting conflation between banking and the data economy reveal a brand-new market. The normative intersection between the PSD2 and the General Data Protection Regulation (GDPR) expose not only poor coordination but also a growing entanglement of legal knots. The legal inconsistencies, loopholes, and interpretative difficulties are examined to expose operational risks beyond difficulties of legal technicism. A rethinking, or at least a correction, of the European regime of Open Banking is necessary to reconcile the needs of an emerging market and the protection of its users.
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Ramamurthy, Priti. "Translocal Householding." Comparative Studies of South Asia, Africa and the Middle East 40, no. 1 (May 1, 2020): 86–94. http://dx.doi.org/10.1215/1089201x-8186093.
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Abstract The urban experience remains inextricably entangled with the rural for millions of poor migrants to cities in the global South who labor in informal economies. Translocal households, households that share the labor and costs of social reproduction spatially across the city and the country, are an important site of entanglement, empirically and imaginatively. The dynamics of translocal householding in the oral histories of two migrants to Delhi reveal intermittent pathways of escape from and recuperation of normative hierarchies of social difference—especially of gender and caste—over life times and spaces. The need for care and rejuvenation lead to creating new forms of community and unexpected friendships in cities, with village households a fallback. In the process of seeking aspirations, refuge, belonging, and a final resting place, it is likely that hierarchies based on social difference shift but are recuperated in translocal households.
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Eisenlohr, Patrick. "Media, Citizenship, and Religious Mobilization: The Muharram Awareness Campaign in Mumbai." Journal of Asian Studies 74, no. 3 (June 19, 2015): 687–710. http://dx.doi.org/10.1017/s0021911815000534.
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The great urban diversity of Mumbai has given rise to a range of religious mobilizations that are not only shaped by a history of communalism along religious lines but also driven by intra-religious rivalry and competition in their urban environment. Against the backdrop of a global megacity, contemporary Shi‘ite religious activism in Mumbai provides evidence of the importance of global processes of religious mobilization, while also showing its entanglement with state regulation of religion. An advertising campaign by a Shi‘ite media center illustrates that such religious activism with global ramifications can only be understood if one also takes its intersection with state-sponsored regimes of religious diversity into account. Media practices of Indian Muslims as a vulnerable minority are especially responsive to normative discourses and images of religious diversity, and mobilize alternative strands of Indian secularism in order to counteract the fragility of their citizenship.
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Holzberg, Billy, and Priya Raghavan. "Securing the nation through the politics of sexual violence: tracing resonances between Delhi and Cologne." International Affairs 96, no. 5 (September 1, 2020): 1189–208. http://dx.doi.org/10.1093/ia/iiaa099.
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Abstract Postcolonial and black feminist scholars have long cautioned against the dangerous proximity between the politics of sexual violence and the advancement of nationalist and imperial projects. In this article, we uncover what it is in particular about efforts to address sexual violence that makes them so amenable to exclusionary nationalist projects, by attending to the political aftermaths of the rape of Jyoti Singh in Delhi in 2012, and the cases of mass sexual abuse that took place during New Year's Eve in Cologne in 2015. Tracing the nationalist discourses and policies precipitated in their wake, we demonstrate how across both contexts, the response to sexual violence was ultimately to augment the securitizing power and remit of the state—albeit through different mechanisms, and while producing different subjects of/for surveillance, control and regulation. We highlight how in both cases it is through contemporary resonances of a persistent (post)colonial echo—which enmeshes the normative female body with the idea of the nation—that sexual abuse becomes an issue of national security and the politics of sexual violence becomes tethered to exclusionary nationalisms. Revealing the more general, shared, rationalities that bind the nation to the normative female body while attending to the located political reverberations that make this entanglement so affectively potent in the distinct contexts of India and Germany helps distinguish and amplify transnational and intersectional feminist approaches to sexual violence that do not so readily accommodate nationalist ambitions.
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Birkeland, Åsta, and Liv Torunn Grindheim. "Exploring Military Artefacts in Early Childhood Education: Conflicting Perspectives on Cultural Sustainability, Belonging and Protection." Sustainability 13, no. 5 (February 28, 2021): 2587. http://dx.doi.org/10.3390/su13052587.
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Social and cultural sustainability is outlined as creating surroundings that include and stimulate positive interactions, such as promoting a sense of community and a feeling of belonging to a community, by being safe and attached to the local area. Artefacts chosen in early childhood education (ECE) institutions are integrated parts of the culture in which the ECE institutions are embedded; artefacts, thus, are understood as serving belonging and cultural sustainability. The study examined what insight into cultural sustainability could be surfaced in conflicting perspectives about military artefacts in ECE. Focus group interviews were conducted with Chinese and Norwegian graduate students and ECE researchers, during which photographs of a Chinese kindergarten where military artefacts and toys were highly represented. Conflicting perspectives on military artefacts among the participant surfaced how belonging are closely intertwined with protection and where to belong: locally, nationally or internationally. The skeptical approach to military artefacts is challenged by awareness of different ways to promote national pride and entanglement among generations. The findings indicate a need for more research on conditions for belonging and the normative complexities of artefacts in cultural sustainability.
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Schadler, Cornelia, Irene Rieder, Eva-Maria Schmidt, Ulrike Zartler, and Rudolf Richter. "Key practices of equality within long parental leaves." Journal of European Social Policy 27, no. 3 (January 17, 2017): 247–59. http://dx.doi.org/10.1177/0958928716685688.
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The birth of a child often reinforces an unequal division of employment and care work among heterosexual couples. Parental leave programmes that foster long leaves tend to increase this inequality within couples. However, by investigating a particularly long parental leave system, we show that specific practices enable parents to share care work equally. Our ethnographic study includes interviews with heterosexual couples, observations in prenatal classes and information material available to parents. Specific sets of practices – managing economic security, negotiating employment, sharing information with peers and feeding practices – involved parents who shared care work equally and parents who divided care work unequally. Contingent on specific situated practices, the arrangement of care work shifted in an equal or unequal direction. Even within long parental leaves, equality between parents was facilitated when economic security was provided through means other than income, when work hours were flexible, mothers had a close relationship to work, information on sharing equally was available and children were bottle-fed. Consequently, an equal share of care work is not the effect of solely structural, individual, cultural or normative matters, but of their entanglement in practices.
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De Kock, Liesbet. "Hermann von Helmholtz's Empirico-Transcendentalism Reconsidered: Construction and Constitution in Helmholtz's Psychology of the Object." Science in Context 27, no. 4 (November 13, 2014): 709–44. http://dx.doi.org/10.1017/s026988971400026x.
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ArgumentThis paper aims at contributing to the ongoing efforts to get a firmer grasp of the systematic significance of the entanglement of idealism and empiricism in Helmholtz's work. Contrary to existing analyses, however, the focal point of the present exposition is Helmholtz's attempt to articulate a psychological account of objectification. Helmholtz's motive, as well as his solution to the problem of the object are outlined, and interpreted against the background of his scientific practice on the one hand, and that of empiricist and (transcendental) idealist analyses of experience on the other. The specifically psychological angle taken, not only prompts us to consider figures who have hitherto been treated as having only minor import for Helmholtz interpretation (most importantly J.S. Mill and J.G. Fichte), it furthermore sheds new light on some central tenets of the latter's psychological stance that have hitherto remained underappreciated. For one thing, this analysis reveals an explicit voluntarist tendency in Helmholtz's psychological theory. In conclusion, it is argued that the systematic significance of Helmholtz's empirico-transcendentalism with respect to questions of the mind is best understood as an attempt to found his empirical theory of perception in a second order, normative account of epistemic subjectivity.
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Shildrick, Margit. "Queering Dementia." lambda nordica 27, no. 2-3 (November 4, 2021): 76–101. http://dx.doi.org/10.34041/ln.v27.742.
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In dementia care, it is rarely questioned that the condition signals a breakdown in normative communicative competence that diminishes and finally renders the subjectivity of the sufferer beyond reach. More radical approaches may explore beyond verbal capacity to elicit a recognisable interaction through the use of music, touch, and movement, but could queering dementia offer a more flourish- ing scenario? In recent years there has been an upsurge in potential biotechno- logical interventions in the form of prostheses that claim to offer to those with dementia some tools for maintaining contact with their previous sense of self. Some of these are purely mechanical aids, such as robotic carers or quasi-animal companions, but I want to look too at the significance of some of the more organ- ic dimensions – such as the microbiome and microchimerism – that I also classas prostheses in the sense that they augment an existing materiality. I understand dementia not as an exceptional state marked by a loss of independence, but in terms of the prosthetic nature of all embodiment. What makes that queer is that the entanglement of all bodies with an array of external and internal prosthetic elements is irreducible and unstable, and already constitutes the assemblage that is identified as a person.
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Repo, Jemima. "Governing Juridical Sex: Gender Recognition and the Biopolitics of Trans Sterilization in Finland." Politics & Gender 15, no. 1 (July 25, 2018): 83–106. http://dx.doi.org/10.1017/s1743923x1800034x.
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AbstractIn many countries, compulsory sterilization is still a precondition for amending juridical sex. Drawing on feminist and queer debates on the entanglement of recognition with governmentalization, this article moves beyond a human rights frame to examine how struggles for legal gender recognition are bound up with the production and discipline of trans subjectivities, bodies, and relationships. It argues that rights and recognition may not only reinscribe regulation, but also they are a means of rendering trans subjects governable. By theorizing gender identity as a biopolitical discourse that produces trans subjects, the article genealogically examines the problematization of “gender identity” in Finnish welfare population governance practices leading up to the 2003 Finnish gender recognition law. The analysis demonstrates how the discourse of “equality” was key for producing a clearly defined trans population that could be identified, assessed, and, hence, governed. While the sterilization requirement was justified as a replacement for former castration laws which had been used by male-to-female transsexuals to access genital surgery, it also acted as a disciplinary technology to neutralize the alleged threats to normative forms of kinship that could be produced through gender recognition. Finally, the article considers points of resistance and avenues for further research.
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Goeminne, Gert, and Karen François. "The Thing Called Environment: What It Is and How to Be Concerned With It." Oxford Literary Review 32, no. 1 (July 2010): 109–30. http://dx.doi.org/10.3366/olr.2010.0008.
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This paper wants to think beyond the science-politics divide that is omnipresent in sustainability discourse. With Bruno Latour, we investigate if and how decomposing matters of fact and recomposing them back as matters of concern can open up a scientific-political space in which sustainability challenges can be addressed in an adequate manner. By connecting Latour's constructivist account of science in action with Rudolf Boehm's concept of topical truth, we aim to lighten up the normative-political entanglement between science and politics, facts and values. Rather than conceiving of knowledge in terms of representations of the world, a constructivist topical perspective emphasises the socio-material practices from and within which these representations arise. Such a view then also changes the way we think about ourselves and our place in the world in fundamental ways: the world now becomes something that we are embedded in and part of rather than something we are detached from and merely observers of, as representationalism suggests. In this way, decomposing environmental matters of fact such as climate change, which have never been a human-independent entity out there to begin with, allows to adequately recompose them as societal matters of concern, which they have been from the very beginning.
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Bentlage, Björn. "Legislating for the Benefit of Children Born Out of Wedlock." Die Welt des Islams 55, no. 3-4 (November 26, 2015): 378–412. http://dx.doi.org/10.1163/15700607-05534p06.
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This paper juxtaposes bioethical debates with legal developments concerning children born out of wedlock in Jordan, Egypt, and Tunisia; it seeks to demonstrate the relevance of national contexts for the study of Islamic bioethics. Debates about the import of genetic testing on Islamic notions of lineage and paternity could have an immediate and concrete impact on children whose parents were not married. Following a brief sketch of Islamic lineage rules, this paper traces their entanglement in national contexts through the regulation of citizenship, constitutional references, and laws of personal status, before it lays out the conflicting implications of an equal rights based statutory and international law on the one side, and shariatic lineage rules on the other. A legislative comparison shows that Egypt, Jordan, and Tunisia have used diverging strategies to manage – although not resolve – this inherent friction, which has already resulted in different legal situations for children born out of wedlock. I argue that the little consideration transnational fiqh councils have given to national and statutory differences complicates the transnational and normative aspects of Islamic bioethics. It speaks of the uneasy situation of Islamic jurisprudence in a political and legal context dominated by nation states and, I would argue, will influence the development of a burgeoning field.
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Darjeun Meadows, Lucien. "A Black Queer Phenomenology of Space in James Baldwin’s Giovanni’s Room." Excursions Journal 13, no. 1 (April 20, 2023): 220–44. http://dx.doi.org/10.20919/exs.13.2023.385.
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In Giovanni’s Room (1956), James Baldwin emphasises the Black queer space of architecture, particularly of lines, walls, and wallpaper. In particular, by using walls to highlight the existence of the poché, or in-between architectural pocket space, Baldwin generates an inside/outside space that facilitates a slippage and reclamation of subjectivity for his queer characters.Throughout this novel, the characters seek shelter and are described as houses and walls themselves even as they are un-housed in spaces which, from an apartment building to the human body, are always permeable and temporary. Each wall of Baldwin’s novel is, like Black space and queer space, a site of tension and entanglement. These walls are complicated by Giovanni’s violent efforts to expand the architectural and symbolic space of his room. He takes a hammer to the walls not to escape into another apartment on the other side of the walls but, rather, to open the poché between walls.The poché is a liminal and undefined inside/outside space (even on architectural blueprints, when/if it appears). Baldwin’s use of the poché in this novel disrupts white and (hetero)normative expectations of space and classification, makes visible hidden histories, resists stability, and promotes inclusive assemblages.
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Sõrmus, Maris. "Naturalcultural Hybridity and Becoming: Andrus Kivirähk’s The Man Who Spoke Snakish in a Material Ecocritical Perspective // Hibridismo naturocultural y transformación: The Man Who Spoke Snakish desde la ecocrítica material." Ecozon@: European Journal of Literature, Culture and Environment 6, no. 1 (February 16, 2015): 43–57. http://dx.doi.org/10.37536/ecozona.2015.6.1.637.
Full textAbstract:
The article takes a material ecocritical view on contemporary Estonian literature—Andrus Kivirähk’s The Man Who Spoke Snakish. The canonical novel, which focuses on the forest life being replaced with village life as well as the extinction of snakish, or, snake language, has importantly been classified as “the first Estonian eco-novel” (Hasselblatt 1262). In this light, I discuss the ways that nature emerges in new materialist terms as a subject, tangled with culture, challenging normative understandings of humanity. Particularly interesting is the fluid border of nature and culture, which suggests their reciprocal becoming. First, naturalcultural hybridity becomes manifest in the blurring of voices. Snakes emerge as the ancient brothers of humans, speaking with the last forest dwellers, while the protagonist speaks snakish and resembles a snake. The hybridity is further represented through the grandfather, human apes, and the protagonist’s sister. Above all, a hybrid “natureculture” is portrayed through Meeme, who resembles human “turf” and dissolves in nature, foregrounding the trans-corporeal naturalcultural entanglement. As Meeme becomes the earth, the novel suggests the intra-active becoming of the natural and the cultural, confirming the new materialist idea that there is no solid ground on which to stand but a dynamic world, where nature and culture finally still retreat into their own worlds. Resumen Este artículo analiza la obra The Man Who Spoke Snakish de Andrus Kivirähk, escritor estonio contemporáneo, desde una perspectiva ecocrítica materialista. Esta novela de culto, que se centra en la desaparición de la vida en el bosque y en la extinción del idioma de las serpientes, ha sido llamada “la primera econovela estonia” (Hasselblatt 1262). Teniendo esto en cuenta, observo cómo aparece la naturaleza como un sujeto entrelazado con la cultura, desafiando de esta manera el concepto normativo de ser humano. Es particularmente interesante el borroso límite entre naturaleza y cultura, haciendo hincapié en su transformación recíproca. En primer lugar, se manifiesta el hibridismo naturocultural en la mezcla de las voces. Las serpientes, hermanos de los humanos, hablan con los últimos habitantes del bosque, mientras que el protagonista habla el idioma de las serpientes y se parece a una serpiente. El mismo hibridismo es también evidente en la figura del abuelo, los simios y la hermana del protagonista. No obstante, la máxima declaración del hibridismo naturocultural es Meeme, que se parece a un pasto humano disolviéndose en la naturaleza y destacando el entrelazamiento transcorporal y naturocultural. Así como Meeme se convierte en tierra, la novela enfatiza la interacción del bosque y el pueblo reflejando una nueva comprensión materialista según la cual la naturaleza y la cultura se funden para formar un solo concepto.
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Herza, Filip. "Anthropologists and Their Monsters." East Central Europe 43, no. 1-2 (September 16, 2016): 64–98. http://dx.doi.org/10.1163/18763308-04302007.
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This article traces the emergence of the discipline of physical anthropology in the Czech lands and its first public presentation at the Czechoslavic Ethnographic Exhibition held in 1895 in Prague. The search for the physical characteristics of Czechs involved a large-scale anthropometric survey in Czech schools and among the adult population from 1893 to 1895, which was subsequently presented at this exhibition. This article focuses on the production of expert knowledge within the context of contemporary nationalist discourses. Comparison with anthropological traditions in other parts of the Habsburg Empire (Vienna and Budapest) show how the Czech tradition differed in strongly insisting on the existence of a “Czech type” resulting from anthropology’s entanglement with Czech nationalist discourses, which in the 1880s and 1890s partly subscribed to a social-Darwinist vision of the Czech collective body. Taking the notion of disability as an analytical category into the analysis, the article confirms how the search for the “Czech type” depended on the notion of bodily ab/normality and how people with disabilities served as the “internal Others” against which the “normal” Czech self could emerge. This is most vividly demonstrated by the wax figure of Josef Drásal, a professional freak show “Giant,” who was exhibited at the 1895 anthropological display in reference to the normative size of the human body, the strength and ability of the national collective, and the rather problematic relationship of Czech nationalism to “peasants.”