Journal articles on the topic ''This is what I call living''
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1
Pagès, Jean. "Appreciative Inquiry: The Movement of Living." AI Practitioner 25, no. 1 (February 1, 2023): 5–19. http://dx.doi.org/10.12781/978-1-907549-54-0-1.
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‘Appreciative Inquiry is not about being or thinking positively or negatively. Its call is to transcend this polarity. It is not about positive versus negative human experience, but the choice to inquire into what life is: the task of AI is the penetrating search for what gives life, what fuels developmental potential, and what has deep meaning – even in the midst of the tragic.’ David L. Cooperrider and Ronald Fry, 2020
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Conti, Riccardo Luca, Joana Dabaj, and Elisa Pascucci. "Living Through and Living On?" Migration and Society 3, no. 1 (June 1, 2020): 213–21. http://dx.doi.org/10.3167/arms.2020.030117.
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In this article, we examine the school project implemented by the architecture charity CatalyticAction in the informal refugee settlement of Jarahieh, in the Bekaa, Lebanon. In doing so, we propose an approach to participatory humanitarian architecture that extends beyond the mere act of designing “together” an “object building.” We see participatory architecture as a process that develops incrementally through the socioeconomic life of precarious communities—through what we call the “living through” and “living on” of participation. While remaining attentive to the infrastructural and political limitations to architectural durability in refugee settlements, we foreground the social life of architectural forms, and consider the built environment as not simply “used,” but produced and (re)productive through time, beyond, and often in spite of, humanitarian interventions.
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Turner, Philip. "Living Theology: Methodists Respond to a Call to Holiness." Holiness 6, no. 1 (January 1, 2020): 4–10. http://dx.doi.org/10.2478/holiness-2020-0002.
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Abstract The doctrinal standards of the Methodist Church in Britain assert a vocation of holiness yet what is unclear is the strategy through which this vocation might be enabled. The author outlines research that describes diverse responses to holiness within one particular British Methodist church. Throughout the article, the author asserts the relational nature of holiness and therefore presents an authentic and effective way for enabling local Methodist churches to engage with their Methodist doctrine through local and rooted relationships joining together in spiritual exploration and sharing in God's ministry.
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Mason, Michelle. "Teach the Children Well." Journal of Moral Philosophy 14, no. 6 (December 9, 2017): 734–60. http://dx.doi.org/10.1163/17455243-46810067.
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What connection is there between living well, in the sense of living a life of ethical virtue, and faring well, in the sense of living a life good for the agent whose life it is? Defenses of a connection between exercising the virtues and living a good life often display two commitments: first, to addressing their answer to the person whose life is in question and, second, to showing that virtue is what I call a reliability conferring property. I challenge both commitments. I propose we take up the question from the dialogical point of view implicit in contexts where one person (an “ethical trustee”) is charged with the care of the character of another (an “ethical trustor”) and argue that virtue is what I call a status conferring property. Ethical trustees benefit their trustors by inculcating the virtues because in doing so they bestow on them a status that is necessary for a good life.
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Petrov, George Daniel, and Andrei-Dragoș Zagan. "Experiencing living in God through uncreated divine energy." Technium Social Sciences Journal 38 (December 9, 2022): 685–89. http://dx.doi.org/10.47577/tssj.v38i1.7981.
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The transcendence of God requires that human spirituality seeks to experience it, through accessible, intelligible means, but constantly aware of the fact that the inexpressible cannot be expressed. The correct relation of the human to the divine transcendence is the foundation of what we call apophatic theology, the theology that defines God as being beyond the human capacity for knowledge.
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Bykvist, Krister. "Sumner On Desires and Well-Being." Canadian Journal of Philosophy 32, no. 4 (December 2002): 475–90. http://dx.doi.org/10.1080/00455091.2002.10716527.
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A person's welfare or well-being concerns what is good for him, what makes his life worth living. It therefore depends crucially on facts about the person and his life. As William James once remarked, whether a life is worth living depends on the liver. How this dependency should be spelled out is a controversial question. Desire theorists, or as I shall call them well-being preferentialists, claim that a person's well-being depends on his desires and preferences.
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Redmond, Matthew. "Living Too Long." Nineteenth-Century Literature 77, no. 1 (June 1, 2022): 29–55. http://dx.doi.org/10.1525/ncl.2022.77.1.29.
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Matthew Redmond, “Living Too Long: Republican Time in Cooper’s Leatherstocking Novels” (pp. 29–55) This essay first suggests that antebellum America’s cultural imagination was organized around patterns of generational succession unfolding across what I call “republican time,” and then explores the ways that James Fenimore Cooper’s Leatherstocking novels cross-examine and destabilize that pattern. Reading The Pioneers (1823), The Last of the Mohicans (1826), and The Prairie (1827) through the dual lenses of biopolitical criticism and temporality studies, I treat Natty Bumppo, with his stubborn refusal to die or even fully subside into the background of American life, as a friction against the machine of republican time and the idea of steady national progress it implies. With his peculiar perspective on national events, manifesting in a singular use of grammar, Natty’s character opens to Cooper’s readers certain alternative approaches to being in American time. Cooper’s writings thus demonstrate some of the ways that nineteenth-century American historical fiction, far from uncritically celebrating the forces of U.S. expansionism and imperialism, delivers an incisive critique of them.
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Scherz, Paul. "Living Indefinitely and Living Fully: Laudato Si’ and the Value of the Present in Christian, Stoic, and Transhumanist Temporalities." Theological Studies 79, no. 2 (May 29, 2018): 356–75. http://dx.doi.org/10.1177/0040563918766702.
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Transhumanism promises to overcome human finitude by indefinitely extending human life, enabling a vast increase in valuable experiences. Yet transhumanism depends on social processes of what Pope Francis calls rapidification and sociologists call social acceleration, which are causing people to experience a lack of time, driven by increasing speed of work and fears of missing out on opportunities for enjoyment. In contrast, Francis and the Stoics encourage people to confront finitude by flourishing through a qualitative transformation of character marked by a temporality focused on God’s providential presence and on serving the present needs of others.
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Otterbeck, Jonas. "“I wouldn’t call them Muslims!”: Constructing a Respectable Islam." Numen 62, no. 2-3 (March 16, 2015): 243–64. http://dx.doi.org/10.1163/15685276-12341365.
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This article addresses the understanding of Islam of nine young adult Muslims living in the Malmö and Copenhagen region.1 Throughout the interviews with the young adults, they mark their distance from what they perceive as unacceptable forms of Islamic ideas and practices, labeling these ideas as extremist and inconsistent. They develop discursive techniques of distancing themselves from the mediated Islam of radicals and the often negative rendering of Islam that they encounter in daily life and in the media. By negotiating with the dominant discourse on what a “respectable religion” should look like, the young adults construct a religiosity that shares much of theformprescribed by mainstream society, but is different incontent. The theoretical framework is drawn from the study of sociology of religion and, in particular, from Beverley Skeggs’ theories on respectability (1997).
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Dhaouadi, Mahmoud. "Social Science's Need for a Cultural Symbols Paradigm." American Journal of Islam and Society 19, no. 1 (January 1, 2002): 1–28. http://dx.doi.org/10.35632/ajis.v19i1.1973.
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The thesis of this paper is that human beings are remarkably distinct from other living beings (animals, birds, insects, etc.) and Artificial Jntelligence (Al) machines (computers, robots, etc.) by what we would like to call cultural symbols. The latter refers to such cultural components as language, science, knowledge, religious beliefs, thought, myths, cultural norms and values.
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Grassi, Martin. "El paradigma bio-teo-político de la autarquía y la paradoja del Dios viviente." Cuestiones Teológicas 48, no. 109 (2021): 51–64. http://dx.doi.org/10.18566/cueteo.v48n109.a04.
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In the Western tradition, life has been defined within the idea of reflexivity and unity. These two features of life are intertwined in what I call the Bio-Theo-Political Paradigm of autarchy, in which living beings are defined primarily as self-sufficient entities. The perfect living being, thus, will be the most autarchic, one that can achieve perfect unity within its own self- referred dynamics. This perfect living being is God, and Western theology (both Greek and Christian) conceptualized God as “thought of thought”, for only the intellect can achieve a pure reflexive unity. However, Plotinus and Jean-Paul Sartre (two very different philosophers, coming from very different traditions and in very different contexts) showed the difficulties of such a definition of God. This paper aims at problematizing the Bio-Theo-Political Paradigm of autarchy by showing its inconsistency when reaching the idea of a perfect living being. In doing so, a need to rethink life and God is fostered, a need that Christian Theology in particular should face in order to build a theology of a Trinitarian living God.
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Osgood, Tony. "A design for life? Commentary on “Designing living environments with adults with autism”." Tizard Learning Disability Review 19, no. 2 (April 1, 2014): 73–76. http://dx.doi.org/10.1108/tldr-12-2013-0049.
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Purpose – The purpose of this commentary is to reflect upon not only the importance of design processes as set out in “Designing living environments with adults with autism” but to call for the benefits of good design to be applied to staff functioning. Design/methodology/approach – This paper is a commentary on a piece of research. Findings – As much consideration for the design of approaches to maintain helpful staff behaviour must be provided by those creating services as is given to the physical setting. Originality/value – The unique approach this paper presents is acknowledged as probably not universally applicable; what is replicable is bringing creative methods of design to bear in the task of delivering what for so long our rhetoric has called for.
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Walb, Robin, Lorenzo von Fersen, Theo Meijer, and Kurt Hammerschmidt. "Individual Differences in the Vocal Communication of Malayan Tapirs (Tapirus indicus) Considering Familiarity and Relatedness." Animals 11, no. 4 (April 5, 2021): 1026. http://dx.doi.org/10.3390/ani11041026.
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Studies in animal communication have shown that many species have individual distinct calls. These individual distinct vocalizations can play an important role in animal communication because they can carry important information about the age, sex, personality, or social role of the signaler. Although we have good knowledge regarding the importance of individual vocalization in social living mammals, it is less clear to what extent solitary living mammals possess individual distinct vocalizations. We recorded and analyzed the vocalizations of 14 captive adult Malayan tapirs (Tapirus indicus) (six females and eight males) to answer this question. We investigated whether familiarity or relatedness had an influence on call similarity. In addition to sex-related differences, we found significant differences between all subjects, comparable to the individual differences found in highly social living species. Surprisingly, kinship appeared to have no influence on call similarity, whereas familiar subjects exhibited significantly higher similarity in their harmonic calls compared to unfamiliar or related subjects. The results support the view that solitary animals could have individual distinct calls, like highly social animals. Therefore, it is likely that non-social factors, like low visibility, could have an influence on call individuality. The increasing knowledge of their behavior will help to protect this endangered species.
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Garrison, Jim. "Chapter 3: Education and Social Self-Creation between Solid and Liquid Modernity." International Research in Higher Education 3, no. 1 (March 7, 2018): 41. http://dx.doi.org/10.5430/irhe.v3n1p41.
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This essay intersects John Dewey’s pragmatism with Zygmunt Bauman’s sociological thinking. It explores the creative dimension of Dewey’s constructivism with an emphasis on social self-creation. Bauman’s notions of solid and liquid modernity – among other things his ideas about conditions of time/space and work – supplement Deweyan constructivism by specifying some characteristics of the contemporary social environment that contribute to the social construction of the mind and self. The paper situates the Cologne International Teacher Education Laboratory within the flux of liquid modernity before discussing what Dewey’s theory of inquiry may contribute toward teachers living a more enthusiastic, free, and more creative professional life. The paper concludes with a call for teachers and teacher educators to join with us in forming what Dewey would call a “public” of concerned, committed, and creative educators.
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Moseley, C. W. R. D. "Introduction." Critical Survey 30, no. 2 (June 1, 2018): 1–5. http://dx.doi.org/10.3167/cs.2018.300201.
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We are living at a time of what seems like unprecedented social, political, moral, epistemological and environmental uncertainty. It seems we are moving into – or are already in – what some historians call a ‘general crisis’. They usually apply that term to the seventeenth century. But however different his view of the world may have been to ours, Chaucer was himself living through just such a period, when ancient certainties and assumptions seemed radically unstable, when society seemed to be sliding into irresolvable war and chaos, and the weather was reliably unreliable. Famine stalked every happy harvest. Dame Fortune seemed to be at her most unpredictable. And ancient voices from that anxious time may have something to tell us in our own.
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Faisal, Ahmad, Ramli Abdul Wahid, and Sulidar Sulidar. "Study of Hadith Living in All Islamic Boarding Schools in Medan, Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (May 13, 2019): 195–208. http://dx.doi.org/10.33258/birci.v2i2.252.
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Hadith for Muslims is an important thing because in it revealed various traditions that developed during the time of the Prophet. Traditions that lived during the prophetic period refer to the person of the Prophet. as a messenger of Allah SWT. In it the conditions for various Islamic teachings, therefore, sustainability continues to run and develop until now along with human needs. The continuation of the tradition is so that humanity today can understand, record and implement guidance on Islamic teachings that are in accordance with what the Prophet Muhammad exemplified. Practices of worship carried out are sources of arguments. Therefore, Friday azan twice is a sunnah (habit) which was revived during the leadership of Caliph Usman bin Affan. Because at the time of the Prophet Muhammad. the usual Friday call to prayer is only one time. The reason why Usman did this was because of the progress of the Islamic region and the increasingly busy activities of Muslims. So to perform Friday prayers is not enough to call only once.
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Rose, Deborah. "What If the Angel of History Were a Dog?" Cultural Studies Review 12, no. 1 (August 5, 2013): 67–78. http://dx.doi.org/10.5130/csr.v12i1.3414.
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My title question comes from Walter Benjamin’s ninth thesis on the philosophy of history. The answer I explore is that she is howling. I engage with some of the implications of the howling of living beings in a time of death. My concern is with death, and I must distinguish between two contexts of death. The first is the fact of death that inheres in life. Life, with the exception of some bacteria, involves death both for individuals and, it now seems, in much longer time frames, for most species. Death, as a corollary to life, happens to all of us complex creatures. In this context of death I will be working with the idea that living things are bound into ecological communities of life and death, and further that these communities are fields of matter within which life is making and unmaking itself in time and place. The second context I discuss differs from the first in being a uniquely human invention: the context that we now call man-made mass death. I am concerned with the desire for destruction that is perhaps best termed the will-to-destruction.
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Goering, Sara, Anna Wexler, and Eran Klein. "Trading Vulnerabilities: Living with Parkinson’s Disease before and after Deep Brain Stimulation." Cambridge Quarterly of Healthcare Ethics 30, no. 4 (October 2021): 623–30. http://dx.doi.org/10.1017/s0963180121000098.
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AbstractImplanted medical devices—for example, cardiac defibrillators, deep brain stimulators, and insulin pumps—offer users the possibility of regaining some control over an increasingly unruly body, the opportunity to become part “cyborg” in service of addressing pressing health needs. We recognize the value and effectiveness of such devices, but call attention to what may be less clear to potential users—that their vulnerabilities may not entirely disappear but instead shift. We explore the kinds of shifting vulnerabilities experienced by people with Parkinson’s disease (PD) who receive therapeutic deep brain stimulators to help control their tremors and other symptoms of PD.
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Lambert, Gregg. "What is Pharmacoanalysis?" Deleuze Studies 5, supplement (December 2011): 21–35. http://dx.doi.org/10.3366/dls.2011.0035.
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In A Thousand Plateaus, Deleuze and Guattari call for what they term a ‘pharmacoanalysis’ as an ancillary, but nevertheless related, component of schizoanalysis. Employing Spinoza's theory of affections, they argue that if desire is only the conscious idea of the effect of an external body on our own, then especially around the question of drugs psychoanalysis fails to provide an adequate idea of the real effective bodies that act on our bodies and our minds. Instead, it conceals these real and effective bodies behind a symbolic form that organises our ideas according to a consistent pattern of signification. In the case of certain drugs, moreover, desire bypasses a symbolic order and directly invests the perception and the perceived. A pharmacological investigation reveals real social and political consequences in that molecules, like individuals, are organised into living societies, and the drug can enter into one society in order to effect a change in composition, either by adding new relations or causing existing relations to decompose. This insight is then applied to the threefold illusion of consciousness, producing a more accurate analysis of the problem of addiction and a critique of the moral prohibition that usually determines the representation of illicit drugs, and at the same time, the ‘Oedipalisation’ of certain other drugs prescribed by the legal dealer, or clinical physician.
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Attoe, Aribiah David. "Accounts of Life’s Meaningfulness from a Contemporary African Perspective." Philosophia Africana 20, no. 2 (October 2021): 168–87. http://dx.doi.org/10.5325/philafri.20.2.0168.
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Abstract Examining the literature on the question of life’s meaning from an African perspective, I find that existing theories almost solely stem from the context of traditional African thought. Thus, very little, if anything at all, is said about contemporary African accounts of meaningfulness. It is this gap that this article fills. In this article, I identify two major accounts of meaningfulness that can be derived from the contemporary African context. The first is what I call “living a religious life (LRL)” theory and the second is a conglomeration of three theories of meaning, which I call the cluster view. The first view locates meaning in living honorably and pursuing the religious ideals of one’s religious sect. The second view locates meaning in a cluster of ideals (self-sufficiency, raising a child, and achieving certain socio-cultural milestones as well a high status in society) and in the pursuit of these ideals.
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Choi, Mi, and Young-Suk Hong. "The story of the work and life of two emotional workers: Focused on Customer service representatives." Korean Association for Qualitative Inquiry 8, no. 2 (June 30, 2022): 299–333. http://dx.doi.org/10.30940/jqi.2022.8.2.299.
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The purpose of this study was to understand the personal life of Customer service representatives by exploring the work and life stories of the two emotional workers, centering on the life of call center Customer service representatives. The research question for this is as follows. First, what is the life experience of the study participants before they worked as a call center Customer service representative? Second, what is the life experience of a call center Customer service representative as an emotional worker? Through the narrative inquiry process, the meaning of the study participants’ life experiences before they worked as a call center Customer service representative was defined as ‘holding out and living’ and ‘being helpful to the family’ In the life story of a call center Customer service representative as an emotional worker, the meaning of ‘stability and being oneself’ and ‘being recognized as a capable being’ was defined. Through this study, it was emphasized that emotional workers’ narratives were important for integrated understanding and resolution of emotions and bodies with the understanding of individual lives of call center Customer service representative that is mostly happening non-face-to-face and their vivid experiences. In addition, social and institutional intervention seem necessary to prevent burnout and establish a support system for it. Above all, establishing a venue for empathy and solidarity will help them improve their psychological stability and autonomy. The study is expected to build the basis for appropriate psychological and counseling intervention to address the psychological difficulties they experience in the field of this job.
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Wozolek, Boni, Lindsey Wootton, and Aaron Demlow. "The School-to-Coffin Pipeline: Queer Youth, Suicide, and Living the In-Between." Cultural Studies ↔ Critical Methodologies 17, no. 5 (October 12, 2016): 392–98. http://dx.doi.org/10.1177/1532708616673659.
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Written from the perspectives of a tenured high school teacher/researcher, an out bisexual sophomore, and a transgender senior, this article discusses the challenges of being and becoming an out lesbian, gay, bisexual, transgender, questioning (LGBTQ) student in a large, Midwestern high school. Through counternarratives, the authors explore what they call the school-to-coffin pipeline, a system that (un)intentionally positions LGBTQ teens in what has become a horrific, yet normalized, epidemic of queer youth suicide. The authors use the framework of this pipeline to examine what it means to live with/in the in-between of school rhetoric and a dearth of enacted school policy that could literally be life-saving for queer youth. Through an examination of the everyday challenges queer youth encounter, the authors argue that all adults involved in schooling—including teachers, teacher educators, administrators, counselors, and school psychologist—are necessarily (un)knowing participants in the school-to-coffin pipeline, contributing to institutional homophobia and, by extension, LGBTQ youth suicide. The authors argue that by attending to the school-to-coffin pipeline, those who contribute to it can begin to interrupt the current, and possibly continuing, cycle of self-inflicted violence on queer youth bodies.
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Walcott, Rinaldo. "“Retrospective Significance”: On Reparations, Ontological Incoherence and Living in a Catastrophe." Critical Philosophy of Race 10, no. 2 (July 1, 2022): 198–219. http://dx.doi.org/10.5325/critphilrace.10.2.0198.
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Abstract This paper attempts to articular a notion of a Black ontological order or form experienced through a set of conditions that seek to produce a coherent incoherent blackness. I argue that Black being is one that is only known through an external essential imposition of a Euro-American narrative of what I call global niggerdom in which all Black people are made the same through post-Enlightenment modernist antiblack logics. The conditions, identifications, and practices that constitute global niggerdom, however, only hold insofar as Black people are specified from without. The paper turns to the debates on reparations and their ethnicization to make the case that the Euro-American logics that produce global niggerdom also collapse when Black people turn to nation as the force through which to make sense of themselves.
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Singh, Guddi, and Amaran Uthayakumar-Cumarasamy. "Cost of living crisis: a UK crisis with global implications – A call to action for paediatricians." BMJ Paediatrics Open 6, no. 1 (November 2022): e001631. http://dx.doi.org/10.1136/bmjpo-2022-001631.
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The UK’s ‘cost of living crisis’ (COLC) has thrown millions of families into poverty in 2022, delivering an intensifying economic shock that will likely eclipse the financial impact of the global coronavirus pandemic for children, families and communities alike. But what is the relevance for paediatricians? Written by doctors who spend considerable time confronting social problems from clinical, public health and advocacy perspectives, this article aims to untangle the COLC for those working in child health and seeks to stimulate a meaningful conversation about how we might reimagine paediatrics for life in the 21st century.Taking the current crisis as our point of departure, we argue that the UK’s COLC can be best understood as a ‘crisis of inequality’, which has been created through social, economic and political processes that were not inevitable. The health impacts, then, are a matter of health equity and social justice. While the acuity of the crisis unfolding in the UK garners much attention, the implications are global with lessons for paediatricians everywhere. We propose that using a‘social lens’for understanding the true ‘causes of the causes’ of complex challenges such as COLC is essential for the 21st century paediatrician, as the consequences for child health is deep, wide-ranging and long-lasting. However, the current gap in knowledge, skills and infrastructure in this area leads to disempowerment in the profession.We end with this provocation: What, after all, does it mean to be a paediatrician in a time of economic crisis? We offer thoughts about how paediatrics might respond to social challenges, such as the COLC, acknowledging that organised and concerted action must be taken both inside and outside of health systems if we are to help bring about the changes that our patients and their surrounding communities urgently need.
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Dunaway, Keren, Sophie Brion, Fiona Hale, Jacquelyne Alesi, Happy Assan, Cecilia Chung, Svitlana Moroz, et al. "What will it take to achieve the sexual and reproductive health and rights of women living with HIV?" Women's Health 18 (January 2022): 174550572210803. http://dx.doi.org/10.1177/17455057221080361.
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This article outlines progress in realizing the sexual and reproductive health and rights of women and girls living with HIV over the last 30 years from the perspective of women living with HIV. It argues that the HIV response needs to go beyond the bio-medical aspects of HIV to achieve our sexual and reproductive health and rights, and considers relevant Joint United Nations Programme on HIV/AIDS (UNAIDS), World Health Organization, United States President’s Emergency Plan for AIDS Relief (PEPFAR), Global Fund and other guidelines, what engagement there has been with women living with HIV and whether guidelines/strategies have been adopted. It has been written by women living with HIV from around the world and a few key supporters. Co-authors have sought to collate and cite materials produced by women living with HIV from around the world, in the first known effort to date to do this, as a convergence of evidence to substantiate the points made in the article. However, as the article also argues, research led by women living with HIV is seldom funded and rarely accepted as evidence. Combined with a lack of meaningful involvement of women living with HIV in others’ research on us, this means that formally recognized evidence from women’s own perspectives is patchy at best. The article argues that this research gap, combined with the ongoing primacy of conventional research methods and topics that exclude those most affected by issues, and the lack of political will (and sometimes outright opposition) in relation to gender equality and human rights, adversely affect policies and programmes in relation to women’s rights. Thus, efforts to achieve an ethical, effective and sustainable response to the pandemic are hindered. The article concludes with a call to action to all key stakeholders.
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Allocco, Amy L. "Bringing the Dead Home: Hindu Invitation Rituals in Tamil South India." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 103–42. http://dx.doi.org/10.1093/jaarel/lfab026.
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Abstract Drawing on long-term ethnographic fieldwork carried out in Tamil-speaking South India, this article presents one Hindu invitation ritual to return dead relatives known as pūvāṭaikkāri to the world of the living and install them as household deities. This two-day ceremony demonstrates that prevailing scholarly perceptions of death and what follows it in Hindu traditions have constrained our ability to appreciate other models for ritual relationships between the living and the dead. These vernacular rituals call the dead back into the world, convince them to possess a human host, and persuade them to be permanently installed in the family’s domestic shrine so they may protect and sustain living kin. Rather than aiming to irrevocably separate the dead from the living, these rites are instead oriented toward eventual conjunction with the dead and therefore reveal a fundamentally different picture than that articulated in the majority of Hinduism’s sacred texts and scholarly accounts.
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Keimig, Rose Kay. "Chronic Living and Delayed Death in Chinese Eldercare Institutions." Anthropology & Aging 41, no. 1 (March 4, 2020): 17–30. http://dx.doi.org/10.5195/aa.2020.210.
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In urban China, demographic shifts, medical interventions, and technological advancements are reshaping how, when, and where elders live and die. Within institutions, end-of-life interventions may stave off death, but have little to offer those who are saved but not cured. Meanwhile, these end-of-life encounters are unfolding within a larger caregiving landscape that is itself in transition. Increased migration, urbanization, women’s employment rates, and access to medical services are radically altering caregiving arrangements. In particular, sharp declines in fertility have sapped family-based caregiving resources and put enormous pressure on medical institutions. Although China is just beginning to feel the effects of rapid population aging, demand for end-of-life institutional care has already outstripped supply. The few palliative care wards that exist routinely turn away patients, admitting only those whose end is predictably soon. In the process, dying becomes a diagnosis, complicated by insurance regulations, local bioethics, and limited resources. For those cut off from both curative and palliative care, life itself turns pathological, and they find themselves suspended in a state of what I call “chronic living.”
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Horst, Heather, and Jolynna Sinanan. "Digital housekeeping: Living with data." New Media & Society 23, no. 4 (April 2021): 834–52. http://dx.doi.org/10.1177/1461444820953535.
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The availability and affordability of memory and other services formats to store digital material has proliferated over the past 15 years. Making, sharing and storing digital material is now a mundane practice that is part of a broader ecology of living with different kinds of data. This article examines routines of managing networked technologies in the home: digital housekeeping through three core practices of sharing and storing everyday data. The first, what we will call tidying, involves the everyday routines of cleaning up the mess of data through practices such as syncing material ‘in the cloud’, creating inboxes and manually moving digital data such as pictures and videos to ‘folders’. The second set of practices comprises more periodic, but deeper forms of sorting, spring cleaning. During digital spring cleaning, the focus is upon decluttering digital data by disposing, editing and other forms of curation whereby digital materials can be ‘located’ when desired in the future. The final set of practices, moving house, consists of the shift or relocation of digital data from one device or service to another. Depending upon the age and functioning of the device or service, this often involves changes in format to render digital data useful into the future, the realisation of lost data, as well as an additional assessment of the value of moving such digital material. Through fine-grained attention to the ways in which households live with digital materials, this article considers the engagement with and consequence of everyday data in our lives.
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Turaeva, Rano. "Post-Soviet Uncertainties: Micro-orders of Central Asian Migrants in Russia." Inner ASIA 15, no. 2 (2013): 273–92. http://dx.doi.org/10.1163/22105018-90000070.
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In this paper I show how people ‘muddle through’ the present post- Soviet uncertainties and chaos in Central Asia, creating orders amidst disorder. This muddling- through, locally known as tirikchilik, creates what I call micro- orders structured through trust networks. Present disorder is contrasted to what was known as poryadok i zakon [order and law] in Soviet times. I show these processes in the example of mobile entrepreneurs who make their earnings through their mobile lives between Russia and Central Asia. Power, various dependencies, obligations and duties, shared belief and morals, status and authority play important parts in living and muddling- through within the domain of tirikchilik and also in regulating micro-orders by mobile entrepreneurs.
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Swillens, Viktor, Mathias Decuypere, Joke Vandenabeele, and Joris Vlieghe. "Place-Sensing through Haptic Interfaces: Proposing an Alternative to Modern Sustainability Education." Sustainability 13, no. 8 (April 9, 2021): 4204. http://dx.doi.org/10.3390/su13084204.
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In this article we address the issue of how an instrumental approach to sustainability education has dominated the scientific debate of the last 20 years. By conducting interviews and focus group interviews, we have investigated a community arts initiative in the Flemish city of Antwerp in which artists together with local inhabitants engaged in activities around two art installations and address the sustainability of a particular living environment. Our empirical study of this place-based initiative that we call a ‘critical zone observatory’ has been enriched by the work of Bruno Latour, Richard Sennett and Hans Schildermans. We conclude that a temporal and spatial shift in sustainability education (research) is needed from (1) development (a steady movement towards a planned future) and (2) human stewardship (the capability of people to shape their passive living environments) to (1) what we call co-sperity (a collective hope in the present) and (2) inhabitation (an attached and undetermined engagement with the dynamic of one’s habitat). By proposing a collective study pedagogy as an alternative to individual training, we suggest a need for future research on critical zone observatories.
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GUNN, SIMON. "European Urbanities since 1945: A Commentary." Contemporary European History 24, no. 4 (October 16, 2015): 617–22. http://dx.doi.org/10.1017/s0960777315000363.
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Europe's history since 1945 has most commonly been seen through the prism of international politics and economic change, from post-war reconstruction to late twentieth-century deindustrialisation. Urban history has been tangential to these accounts. Hence Leif Jerram's call to arms in his book Streetlife, published in 2011: ‘it is time to put the where into the what and why of history’. The history of Europe's twentieth century, Jerram declared, happened ‘in the streets and factories, cinemas and nightclubs, housing estates and suburbs, offices and living rooms, shops and swimming baths of Europe's booming cities’.
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Treib, Marc. "Simplicity and belief." Architectural Research Quarterly 11, no. 3-4 (December 2007): 223–36. http://dx.doi.org/10.1017/s1359135500000725.
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There seems to be little question that we live in an age of complexity, perhaps undue complexity. The interrelation of almost all the people all the time – at least those with internet access – the pressures of urbanisation, natural resource depletion, increasing traffic and pollution, and our ability to be anywhere at any time electronically have led to a rather complex living mode. Architects, heeding the call, have produced an architecture of corresponding complexity. Falling to architectural fashion trends, market pressures, and the surge of corporate capitalism, architects now give their clients just what they want, or what they themselves want to give them. There was a time when architectural form expressed some relation to reason, but that dated notion seems to be in little evidence today.
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Vallega, Alejandro A. "Paul Klee’s Originary Painting." Research in Phenomenology 43, no. 3 (2013): 462–74. http://dx.doi.org/10.1163/15691640-12341270.
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Abstract Paul Klee’s sense of modern art and his own painting as the channeling of the originary movement of life leads to an insight beyond modern art, and back towards such dynamic cosmological experiences as that of the Onas people of Patagonia. In their daily life and their rituals their painted bodies expressed the living force of their cosmos (often the rituals marked the experiencing of transformation and passage), an originary energy that occurred at the limit of what one may call art and nature. In engaging Klee’s painting and drawing, one is brought to such an open space of living transformative movement; one finds a place wider than our present imagination, a time-space that in our being exposed to his works and experience remains for us to inhabit.
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Suárez-Rodríguez, Ángela. "Strangers and Necropolitics in NoViolet Bulawayo's We Need New Names." International Journal of English Studies 22, no. 2 (December 23, 2022): 17–34. http://dx.doi.org/10.6018/ijes.508761.
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As a contribution to the recent call for the study of the figure of the stranger in African spaces (Ikhane, 2020), this article examines the first half of NoViolet Bulawayo’s We Need New Names (2013). The main reason for this, it is argued, is that the description of the protagonist’s pre-migratory living conditions throughout this part of the narrative reveals a Zimbabwean nation in which the necropolitics resulting from the failures of decolonisation have turned certain segments of the population into strangers in their own land. Their “living dead” status in a situation of social and spatial marginalisation recalls, in particular, the notion of the stranger as the “socially dead” (Rothe & Collins, 2016). However, unlike this and other classical strangers living in a Western urban context, the literary strangers studied here do not represent an othered minority in the community but, rather, exemplify what appears to be a widely shared condition of “strangerness” in some contemporary African cities.
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Thomsen, Heidi M., Thorsten J. S. Balsby, and Torben Dabelsteen. "Follow the leader? Orange-fronted conures eavesdrop on conspecific vocal performance and utilise it in social decisions." PLOS ONE 16, no. 6 (June 9, 2021): e0252374. http://dx.doi.org/10.1371/journal.pone.0252374.
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Animals regularly use social information to make fitness-relevant decisions. Particularly in social interactions, social information can reduce uncertainty about the relative quality of conspecifics, thus optimising decisions on with whom and how to interact. One important resource for individuals living in social environments is the production of information by signalling conspecifics. Recent research has suggested that some species of parrots engage in affiliative contact call matching and that these interactions may be available to conspecific unintended receivers. However, it remains unclear what information third parties may gain from contact call matching and how it can be utilised during flock decisions. Here, using a combined choice and playback experiment, we investigated the flock fusion choices and vocal behaviour of a social parrot species, the orange-fronted conure (Eupsittula canicularis), to a contact call matching interaction between two individuals of different sexes and with different vocal roles. Our results revealed that orange-fronted conures chose to follow vocal leaders more often than vocal followers during fusions. Furthermore, flocks responded with higher call rates and matched the stimulus calls closer when subsequently choosing a vocal leader. Interestingly, orange-fronted conures also showed higher contact call rates and closer matches when choosing males over females. These results suggest that paying attention to conspecific contact call interactions can provide individuals with social information that can be utilised during fission and fusion events, significantly influencing the social dynamics of orange-fronted conures.
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Adams, Rachel. "What Can A Literary Critic Do? Thoughts on a Universal Design for Criticism." American Literary History 34, no. 1 (February 1, 2022): 9–19. http://dx.doi.org/10.1093/alh/ajab103.
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Abstract This essay expresses discomfort with Matthew Arnold’s description of the critic’s function as seeking out “the best that is known and thought in the world,” favoring instead the more neutral description, “an activity or purpose natural to a thing.” Inspired by the practice of universal design, which seeks to make the environment accessible to a diverse range of bodies and minds, it seeks to define the function of literary criticism in terms of what it can do, as well as a functional literary criticism, one that accommodates the widest possible range of texts, modes of reading, and interpretive practices. Refusing Arnold’s call for disinterest, it insists on a situated criticism that combines theory with personal experience. Because I am interested and because the only critical practice I can imagine for this present is fully interdependent with my nonprofessional life, this essay moves between an account of how literary criticism functions in my work as a teacher and a writer (focusing on the critical activities of formalism, cultural analysis, and syllabi-building), and how it might function to account for my neurodiverse son’s rebellious, creative, and total living through and with narrative. [T]his essay moves between an account of how literary criticism functions in my work as a teacher and a writer, and [that of] my neurodiverse son’s rebellious, creative, and total living through and with narrative.
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Kopka, Aleksander. "Mourning and Grievability: Several Remarks on Judith Butler’s Politics of Living Together." Praktyka Teoretyczna 38, no. 4 (May 3, 2021): 97–121. http://dx.doi.org/10.14746/prt2020.4.5.
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In this article, I focus on the function of the notions of precariousness, vulnerability, and grievability of life in Judith Butler’s writings, and reflect upon their place in a broader context of the thought of what I call, following Jacques Derrida, “originary mourning.” On the one hand, therefore, I want to reconstruct Butler’s task of rethinking the possibi-lity of creating a community based on the equal allocation of precariousness and grievability. Such a reflection allows Butler to treat grievability as an insightful and unique passageway to the problematics of safeguarding of life and equality between living beings. On the other hand, by referring to the writings of Jacques Derrida, I want to inscribe Butler’s notions of precariousness and grievability in a broader framework of mourning, to show how every constitution of a social bond based on the principle of shared precariousness and vulnerability inevitably has to come up against the paradox of its genesis.
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Bouvier, Victoria, and Jennifer MacDonald. "Spiritual Exchange: A Methodology for a Living Inquiry With All Our Relations." International Journal of Qualitative Methods 18 (January 1, 2019): 160940691985163. http://dx.doi.org/10.1177/1609406919851636.
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Brought to life by an exchange with a crocus, we respond to our challenges with methodologies that privilege cognitive ways of theorizing and sharing together. As a Michif (Metis) woman and a woman of White settler descent, we engage in a layered dialogue across cultural understandings—what we call a spiritual exchange—guided by ethical relationality and the teachings of Spirit Gifting. The spiritual exchange offers a process to make meaning of experiences and to collaborate in ways that help us generate and live out ethical relationships. We question: How can we proceed in ways that might rehumanize the research process and honor the living earth? How might research look and feel if stories of respect, love, reciprocity, and responsibility were at the center? In this article, we offer an inquiry process that honors the act of study from an Indigenous sensibility, the multiplicity of kinetic and relational knowing, and the reanimation of the more-than-human.
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Ketcham, Christopher. "Harold and Maude, towards an Aesthetic Hedonism." Religions 13, no. 1 (December 23, 2021): 9. http://dx.doi.org/10.3390/rel13010009.
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Friedrich Nietzsche’s vision for humanity after he declares the death of God is both atheistic and aesthetic, the freedom to live life as it comes (amor fati). Therefore, we can call his existential vision aesthetic atheism. Maude, in the movie Harold and Maude, has a different take on living without God. Rather than take down Christianity, she tries to reform it. She lives freely but is not the intellectual free spirit that Nietzsche hoped would emerge after his proclamation. Rather, her way of existence we can call aesthetic hedonism. She understands that life is contingent, but she loves life for what it is and tries to free others, including animals, saints, and Harold, to experience the same. She does not urge the atheistic turn. I turn to Quentin Meillassoux’s notion of cosmological necessary contingency that, while he agrees with Nietzsche that God is at present inexistent, a necessary contingent cosmology cannot rule out the emergence of a divinity. He wonders just what kind of divinity might emerge. I argue that the divinity that might emerge, using Meillassoux’s term ‘divinology’, would depend upon the prevailing attitude, and consider this through both aesthetic atheism and aesthetic hedonism attitudes towards the world.
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Huijbens, Edward H. "Earthly tourism and travel’s contribution to a planetary genre de vie." Tourist Studies 21, no. 1 (January 9, 2021): 108–18. http://dx.doi.org/10.1177/1468797620986345.
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In this reflective commentary celebrating 20 years of Tourist Studies I draw on my forthcoming book, Developing Earthly Attachments in the Anthropocene, explicitly relating its message to a future looking tourist studies agenda. I outline how such an agenda can underpin the development of ‘earthly tourism’ and thereby explore practices of travel and mobilities informing a planetary mode of living, or what the French Annales school of geography would call genre de vie. The article will detail the meaning of these terms and how these can be informed by, and in turn, inform a future looking academic tourist studies agenda.
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Dubois, Frédéric. "Media innovation and social impact: the case of living documentaries." Journal of Media Innovations 6, no. 1 (March 6, 2020): 23–37. http://dx.doi.org/10.5617/jomi.7831.
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This scholarly essay discusses one particular form of documentary production: interactive documentary. It does so in the larger context of media innovation research. Its main aim is to shed light on how those thinking and creating living documentaries define and frame social impact. The thesis behind this essay is, that contrary to media innovation happening within the paradigm of what scholars and practitioners call the ‘media industries’ - which are largely tributary to capitalist impact criteria, living documentary producers are mainly driven by the potential social impact that their work might have. By presenting and analysing the living documentary Field Trip (2019), a project in which I assumed a combined role of practitioner-researcher, I offer a case study that illustrates and tests my assumptions. I complement my observations within the case study with interviews and other practices. My findings indicate that from a media production perspective, the impact expectations of those making living documentaries can loosely be as associated with a commons-based production paradigm. Yet, producers of these documentaries constantly need to renegotiate and compromise on their social impact expectations because of internal production affordances and the (external) dominance of the ‘media industries’ paradigm.
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Thrastardóttir, Bergljót, Steinunn Helga Lárusdóttir, and Ingólfur Ásgeir Jóhannesson. "The Discourse of Drama." Girlhood Studies 14, no. 3 (December 1, 2021): 90–106. http://dx.doi.org/10.3167/ghs.2021.140307.
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In this article, we consider how girls are positioned in school by what we have chosen to call the discourse of drama. The widely held notion that Nordic girls have it all along with this drama discourse are seen to be the key narratives that reinforce a hegemonic form of girlhood. This ethnographic study focuses on the relations of students between the ages of 13 and 15 in the light of uninformed school staff-member practices. Our findings suggest that girls, despite living in what is seen to be a country that upholds gender equality, are silenced through this discourse of drama. We suggest that teacher education should lead to the facilitation of a gender-inclusive school environment free of stereotypical ideas of gender as a fixed binary.
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Brousselle, Astrid, and Jim McDavid. "Evaluators in the Anthropocene." Evaluation 26, no. 2 (April 2020): 190–204. http://dx.doi.org/10.1177/1356389020911060.
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In the last century, human-led activities have drastically altered natural systems. The environmental impacts of human activity are so deleterious to living species and our biosphere that geologists have named this new geological era the Anthropocene, from anthropos, human being. Responses to the Anthropocene era call for drastic changes in all domains of activity. As evaluators, we claim to work for social betterment. We have a responsibility to adapt our approaches and practices to respond to this environmental challenge. The aim of this article is to raise awareness on the need to develop new approaches for evaluators in the Anthropocene. We first describe what this state of urgency represents for humans, the international commitments to take action, the solutions that exist, and what responding to this environmental challenge means for our profession.
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Tadiar, Neferti X. M. "City Everywhere." Theory, Culture & Society 33, no. 7-8 (November 11, 2016): 57–83. http://dx.doi.org/10.1177/0263276416675676.
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This article explores the defining tendencies of urban expansion taking place in mega-cities of the Global South, as exemplified by recent trends in Metropolitan Manila and elsewhere. What I call the process of ‘uber-urbanization’ entails the construction of city emulants as platforms for the value-productive movements of globopolitical urban life, a fractal enterprise whose animating program involves the mediatization of human capacities in technologized forms of servitude. Such meditatized human capacities can be understood as comprising a kind of vital infrastructure exemplified in long-standing experimental, risk-taking, shifting, multi-tasking modes of living developed out of urban conditions in the Global South. I discuss the liquidity of such modes of living on the part of surplus populations and its temporal dynamics as the newly discovered resource undergirding the expansion of city everywhere.
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Kuebler-Wolf, Elizabeth. "‘Born in America, in Europe bred, in Africa travell’d and in Asia wed’: Elihu Yale, material culture, and actor networks from the seventeenth century to the twenty-first." Journal of Global History 11, no. 3 (October 11, 2016): 320–43. http://dx.doi.org/10.1017/s1740022816000176.
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AbstractObjects can serve as non-living actors in a Latourian actor network which spans not only geography but time. Over this spatial–temporal network, what I call ‘object-actors’ acquire meanings that motivate living actors to use these objects as connecting points between past and present. Object-actors form networks in original exchanges between individuals and institutions, connect the past and present, and generate new and shifting meanings in this global–temporal network. Object-actors work and generate meaning in four dimensions – distance, location, relation, and time. Globally, object-actors can accrue conflicting meanings bound by locality. This article uses the collections of Elihu Yale as a case study in how object-actors constitute an important aspect of networks, and how those networks are not bound to the original transactions between historical parties or to their original geographies.
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Graham, Leigh. "Public Housing Participation in Superstorm Sandy Recovery: Living in a Differentiated State in Rockaway, Queens." Urban Affairs Review 56, no. 1 (May 29, 2018): 289–324. http://dx.doi.org/10.1177/1078087418776438.
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Recovery experiences of public housing residents in the Rockaways, Queens (New York City (NYC)), after Superstorm Sandy suggest that living in NYC Housing Authority (NYCHA) properties creates circumscribed opportunities for local political participation, what I call a “differentiated state.” This differentiated state is constructed from four interconnected sociospatial features: (1) tenants’ stigmatized identities, (2) U.S. Department of Housing and Urban Development (HUD) regulations, (3) NYCHA’s “para-governmental” status, and (4) spatial concentration of the developments. I empirically demonstrate this “differentiated state” based on a grounded case study of disparities in disaster recovery participation in Rockaway. This analysis offers a new spatial lens to the scholarship on policy feedbacks and delivers a new synthesis of the limits to tenants’ political participation in conventional public housing developments in the United States, home to more than two million people.
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Orgeta, V., N. Mukadam, A. Sommerlad, and G. Livingston. "The Lancet Commission on Dementia Prevention, Intervention, and Care: a call for action." Irish Journal of Psychological Medicine 36, no. 2 (April 3, 2018): 85–88. http://dx.doi.org/10.1017/ipm.2018.4.
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The purpose of this Editorial is to summarise the key recommendations of the Lancet Commission on Dementia Prevention, Intervention, and Care, reporting on the best available evidence to date on what we can do to prevent and intervene for dementia. We briefly describe the new life-course model of dementia prevention incorporating nine modifiable risk factors and their potential effect in reducing individuals’ risk of dementia. We also summarise the recommendations of the report about which pharmacological, psychological, and social interventions are effective, and improve outcomes for people with dementia and their families. Recent developments highlight that there is good potential for the prevention of dementia. Progress in evidence-based approaches indicate the potential for dementia care to be of high-quality and widely accessible. Acting upon this knowledge now will reduce the global burden of dementia and improve the lives of people living with dementia and their families.
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McSweeney, Mitchell, and Yuka Nakamura. "The “diaspora” diaspora in sport? A systematic literature review of empirical studies." International Review for the Sociology of Sport 55, no. 8 (August 20, 2019): 1056–73. http://dx.doi.org/10.1177/1012690219869191.
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The study and application of the concept of diaspora has grown from its original references to a particular group to encapsulate any individual or group living in a collective community. In the sociological study of sport, diaspora is applied in innovative but potentially problematic ways insofar as the concept of “diaspora” may lose its conceptual and theoretical roots. Given this – as well as the call for greater scholarly examination of diaspora and sport – this article offers a systematic literature review on studies concerned with diaspora and sport. Specifically, we critically discuss: (1) How was diaspora conceptualized? (2) What populations were studied and in what context? (3) How was diaspora examined (i.e. methodology)? (4) What were the results of the study (i.e. main findings and discussion)? In conclusion, we offer theoretical and conceptual dialogue and questions about the future study of diaspora and sport, as well as the application of the term diaspora to dispersed groups in sport contexts.
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Snajdr, Edward, and Shonna Trinch. "Old School Rules." Interdisciplinary Journal of Signage and Wayfinding 2, no. 2 (July 13, 2018): 12–29. http://dx.doi.org/10.15763/issn.2470-9670.2018.v2.i2.a28.
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This article considers the unique features of what we call Old School storefront signs in Brooklyn, NY. These signs, which were often hand-painted and notably text-rich with large-size fonts, signaled an openness to all in a highly diverse, multi-cultural urban area. At the same time, very laconic, ambiguous and ironic gentrifying (or what we call New School) signage is replacing these Old School storefront signs at a rapid pace. Using sociolinguistic, semiotic and aesthetic analysis, we show how Old School shop signage acts as a “register of place.” The openness of this register allows it to adopt and incorporate elements preferred by Brooklyn’s gentrifying population. Also, we show how New School businesses begin to take on certain semiotic and textual features of Old School shops in order to survive in the face of corporate development. This appropriation of form/format, we argue, further demonstrates the effectiveness of Old School “rules,” which allow these signs to remain despite accelerating gentrification and the relentless march of corporate capitalism. Old School, as a marker of history and as an iconic form of place, is a living style that represents the past, has been transformed by the present, and perhaps has the power to change the future.
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Vogl, Anthea, and Elyse Methven. "Life in the Shadow Carceral State: Surveillance and Control of Refugees in Australia." International Journal for Crime, Justice and Social Democracy 9, no. 4 (November 26, 2020): 61–75. http://dx.doi.org/10.5204/ijcjsd.1690.
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This article critically examines techniques employed by the Australian state to expand its control of refugees and asylum seekers living in Australia. In particular, it analyses the operation of Australia’s unique Asylum Seeker Code of Behaviour, which asylum seekers who arrive by boat must sign in order to be released from mandatory immigration detention, with reference to an original dataset of allegations made under the Code. We argue that the Code and the regime of visa cancellation and re-detention powers of which it forms a part are manifestations of what Beckett and Murakawa call the ‘shadow carceral state’, whereby punitive state power is extended beyond prison walls through the blurring of civil, administrative and criminal legal authority. The Code contributes to Australia’s apparatus of refugee deterrence by adding to it a brutal system of surveillance, visa cancellation and denial of services for asylum seekers living in the community.