Academic literature on the topic 'Women and religion Australia History 20th century'

Anorexia Nervosa is a mental health issue that has a history over many centuries, but has relatively recently been identified as a ‘real’ mental illness. A condition that predominantly afflicts young, middle class women it had long been subsumed among the ‘natural weaknesses’ of women, not unlike the manner in which ‘Hysteria’ was diagnosed within the Freudian understanding of women’s health. However, since the 1970s, and especially with the deaths of some high profile young women it has undergone a reassessment. While clinical understandings of Anorexia Nervosa remain contentious, there is an increasing recognition that the condition is also grounded within specific cultural understandings. The article presents a brief historical overview of the construction of ‘self-starvation’ as applied to ‘fasting saints’ and to modern anorexic women. However, the major focus of the paper is an examination of the cultural situation as exemplified in contemporary Australia. Drawing on the Foucaudian notions of self surveillance the article suggests that TV programs can be used as a vehicle for modern day ‘self surveillance ’and as guidelines for the construction of self. Briefly, TV programs, especially so called ‘reality TV,’ portray a mirror image of how we as consumers should behave. The programs I have chosen to highlight are the phenomenally popular cooking shows that are aired daily on Australian TV screens. Through an examination of the social meanings constructed around food with the TV programs as a primary carrier of these cultural references, the article seeks to address some of the contradictions with other images presented in different but contemporaneous media. While this can never be a definitive explanation of all anorectic behavior, the paper examines the images of womanhood as presented by these programs. These ‘competent and enthusiastic cooks’ are contrasted with the slim, athletic ideal as portrayed in the fashion magazines and many other ‘lifestyle’ TV programs such as holiday shows.

Abstract In pre-colonial times and during the first two centuries of its colonial history, Greenland had the seal hunt as its all dominant economic base. This hunt was practised in two different ways. In South Greenland where waters are open all year round, the seal hunt from kayak reigned supreme. In North Greenland where waters are covered with ice for a long period of the year, the kayak hunt was therefore supplemented by various forms of seal hunting from the ice. Kayak hunting was a trade which involved high mortality rates. Drowning and — even more important as a cause of deaths — various diseases resulting from the hunter’s daily exposure to cold weather and water, and to rain or snow storms, caused the male hunters to die in earlier ages than the women. Hence, the sex ratio in the adult ages displayed a large female majority in South Greenland — and a slight female majority in the North. In pagan times, polygamy and various forms of promiscuity helped society to avoid a situation in which only a number of women equal to that of men could become mothers who bore their children as lawful wives of a hunter. With the conversion to Christianity these social institutions were quickly abolished. Instead of that, the Christian form of marriage — and the Christian ban on extra-marital sexual relations — was introduced. In some parts of South Greenland, the sex ratio was so imbalanced that it jeopardized the demographic reproduction of the local communities. In the 20th century the importance of seal hunting decreased as more and more Greenlanders were able to find their livelihood as fishermen, civil servants, construction workers etc. Parallel to this, the sex ratio became balanced and today’s Greenlandic population even has a slight male majority. Hence, whereas the exclusive right of existence of the Christian form of marriage was unsuited for the seal hunting South Greenland of the preceding centuries, the modern Greenland of the 20th century has a sex distribution which is suited to this particular form of marriage.

A war correspondent has no border, no gender, no religion or race. The only thing a war reporter has - the skills of delivering truth, reflection of the reality in the way it is.The soviet space was absolutely closed to journalism and combat women journalists’ involvement in wars. The field almost consisted of males. Consequently, it seems impossible to analyze and compare the technique of writing of American and SovietWomen. If America freely accepts women for being actively involved in covering war activities, the Soviets obviously refused to do so.The role of a war correspondent is much bigger than one can suppose. Being a war reporter is more than implementing their responsibilities. It goes deeper into the history. A professional combat reporter is a historian facing the history and keeping it for the next generation.The paper considers advantages and disadvantages of being a female combat correspondent in the Soviet space and the United States of America.The role of American and Soviet women reporters in covering WWII.

The paper was written about the church attires of the two villages of Outer-Somogy County from the 18th to the 21st century, taking into account ecclesiastical art and lo-cal history aspects. During the Counter-Reformation period, Baroque art was destined to conquer believers in the Catholic religion. A good example of this is the more than 250-year-old mass chasuble, which is a latent applied art value in Gölle. This chasuble bears several common similarities with the mass dresses from Maria Theresa ‘s embroidery workshop: it is very richly embroidered with scotch, its pattern and color are also similar. During the 19th-20th centuries not only aris-tocratic women but also peasant women embroidered mass chasubles. In these villages one can find mass chasubles with Matyo, Kalocsa and Buzsák patterns. In the case of Kis-gyalán village, we could also form a picture of the time and way of making the chasubles. The changes in the motif on the mass dresses can be well traced in the photos, from the 18th to the 21st century.

The aim: based on archival statistical materials, to create a socio-cultural portrait of lower employees of post and telegraph offices of Tavriya and Kherson provinces: class and group affiliation, educational level, age, religion, and dynamics of social-cultural portrait changes. Research methods: historic-genetic, historic-systemic, comparative. Main results: The dynamics of changes in the constituents of the socio-cultural characteristics of the lowest level employees of the Post department is analyzed. It is noted that, contrary to the government’s desire to form a generation of agents, the corps of the lowest level employees was formed, first of all, from peasants and burghers, who were attracted by the opportunity to get a rank and rise in the hierarchy of the Russian Empire. The educational level of the guards was increased at the expense of women, who, from 1916 were allowed to occupy positions of the lowest level employees. The educational indicators of postmen declined as the administration of post offices gave preference to physically fit people. Considering the religiosity of the society of the Russian Empire, most of the messengers were Orthodox. More than half of the messengers were married, which ensured a stable staff of lower-level employees. The practical significance lies in the creation of a systematic, factual basis for the reconstruction of the history of the Post office in Ukraine at the end of the 19th – beginning of the 20th centuries, in particular, the study of the ”human factor” of the Post department functioning. The originality of the research lies in the use of a wide range of unpublished archival sources and their comprehensive analysis. Scientific novelty: the main characteristics of the composition of the lower employees of the post and telegraph offices of Tavriya and Kherson provinces are comprehensively presented for the first time. Age, status, educational, family components and their changes are analyzed. Type of article: descriptive and analytical.

On May 4, 2021, an international scientific and practical conference Preservation of the cultural heritage of Russia was held in Surgut. Masters and young scientists from Russia, the USA, Northern Ireland, Spain, Italy, Estonia and Moldova took part in the conference to gain new experience and share findings of their research on the topic. The main theme stated in the name of the conference determined its theoretical and practical focus. The conference comprised two major sections — Topical issues of preserving Russian culture and Implementation of projects for the preservation of Russian cultural heritage in Russia and abroad. N. K. Murnova opened the plenary meeting with a talk about Doctor of History Tatiana Vyacheslavovna Tobolina and her contribution to the study of Russian emigration of the 20th century. Orthodox Archpriest G. A. Zavershinskiy presented his books on history and religion. One of the key ideas of his report is that the common dichotomy of East and West is no longer viable and should be rejected in favor of antinomy and analogy of cognition. K. A. Frolova representing the Department of international relations of the Orthodox Church spoke about the problem of anti-Russia prejudice and integrity of Russian culture. Delegates representing MGIMO University (Moscow, Russia) presented their reports on periodicals published by Russian emigrants, identity as a general phenomenon, local museums preserving memories of unique events in regional history. Doctor of Philosophy V. S. Glagolev turned to the dimentiality of seeing beauty depending on historical and cultural peculiarities. N. L. Krylov from the Institute of Africa of the Russian Academy of Science devoted his report to the role of women in the conservation of Russian language and traditions in Northern African countries: Russian-speaking women living in Africa manage to assimilate in their countries of residence and nevertheless preserve their Russian identity. Moreover, they take an active part in social and religious local organizations. The conference gave a platform for many other exciting reports on tourism, museology, religious art and education. It was a special joy to hear a talk by T. D. Dzenlyuk, a fourth-generation Russian emigrant, about the work of an Orthodox church in Miami, USA, and the lifestyle of Russian emigrants there. The conference was rich in fascinating reports on diverse topics and ended with a folk concert.

In dieser Untersuchung werden beispielhaft die Lebenswege und Karrieren von Berliner Geowissenschaftlerinnen im Zeitraum von 1906 bis 1945 nachgezeichnet und analysiert. Ähnlich wie an anderen deutschen bzw. westlichen Universitäten, aber im Gegensatz zu Russland, begann die Tätigkeit von Frauen in den Geowissenschaften spät, und das Fach wurde auch relativ selten gewählt, hauptsächlich wegen der zu geringen Berufschancen. Aber die besondere Situation in Berlin mit mehreren sich ergänzenden Institutionen und dem daraus resultierenden breiten Spektrum an geowissenschaftlichen Disziplinen, sowie ausgezeichneten Professoren, ließ dennoch Raum für eine Ausbildung in diesem Bereich und erlaubte, wenn auch in bescheidenem Maße, eine gewisse Karrieremöglichkeit. <br><br> Während der hier untersuchten 40 Jahre haben weniger als 20 Frauen in den Geowissenschaften und benachbarten Gebieten promoviert. Mehrere dieser Frauen blieben in dem von ihnen gewählten Fach weiterhin aktiv und wurden erfolgreich. Zwei Frauen gelang eine akademische Karriere — eine als Universitätsprofessorin, die auch Schülerinnen hatte. Andere arbeiteten an staatlichen Institutionen, wie z. B. dem Geologischen Landesamt. Wenige Frauen blieben nach ihrer Verheiratung beruflich aktiv, wenn auch nicht offiziell angestellt, sondern als Ehefrauen. Andere arbeiteten als "Ersatz" für die im Kriege stehenden Männer. Einige waren aus persönlichen und politischen Gründen, insbesondere während der NS-Zeit, gezwungen, die Geowissenschaften zu verlassen, konnten aber teilweise auf anderen Gebieten erfolgreich arbeiten. <br><br> This paper documents the lives and careers of women geoscientists at the Berlin Friedrich-Wilhelms-University from 1906 through 1945. Traditionally, in Germany, women had difficulties to be accepted in geosciences (except for geography/geology teachers), because of strong links between geology and mining, a field dominated clearly by men. In western European countries, as well as in the U.S.A. and Australia, the situation was similar in that women started late and in small numbers to study geology. This was, however, in contrast to Russia and later the Soviet Union where women were relatively early accepted even as university teachers. <br><br> The data for this paper were gathered from Berlin University institutions, such as the historical archive and the library of the Palaeontological Institute, and in addition personal contacts were used. Women who had studied either geography, geology/palaeontology, geophysics, mineralogy or botany/palaeobotany are subject of this study. Only those are considered who had strong affiliations to geosciences proper, in all 17 women. <br><br> During the first half of the 20th century the Berlin Friedrich-Wilhelms-University, founded in 1810, was one of the most important institutions concerning higher education in Germany, especially for women. The official opening of this university for women students was in 1908, somewhat later than at other German universities. Once admitted, however, the number of dissertations completed by women was relatively high, and, 30% of all habilitations (advanced degree which allows teaching at universities) in Germany and 50% of all habilitations in the natural sciences were accomplished at Berlin between 1918/19 to 1932. <br><br> The geosciences were, together with medicine, chemistry, physics, botany and zoology, very strong scientifical and in teaching. Geoscientists of international reputation worked at large institutions, affiliated or being part of the University, such as the Prussian (later German) Geological Survey, the Institute of Geology and Palaeontology at the Museum of Natural History or the Institute and Museum of Oceanography, and were the advisers and reviewers of women Diploma and PhD students. <br><br> doi:<a href="http://dx.doi.org/10.1002/mmng.20030060103" target="_blank">10.1002/mmng.20030060103</a>

- G.W.J. Drewes, Taufik Abdullah, Islam and society in Southeast Asia, Institute of Southeast Asian studies, Singapore, 1986, XII and 348 pp., Sharon Siddique (eds.) - Th. van den End, T.Valentino Sitoy, A history of Christianity in the Philippines. The initial encounter , Vol. I, Quezon City (Philippines): New day publishers, 1985. - R. Hagesteijn, David G. Marr, Southeast Asia in the 9th to 14th centuries, Singapore: Institute of Southeast Asian studies and the research school of Pacific studies of the Australian National University, 1986, 416 pp., A.C. Milner (eds.) - R. Hagesteijn, Constance M. Wilson, The Burma-Thai frontier over sixteen decades - Three descriptive documents, Ohio University monographs in international studies, Southeast Asia series No. 70, 1985,120 pp., Lucien M. Hanks (eds.) - Barbara Harrisson, John S. Guy, Oriental trade ceramics in South-east Asia, ninth to sixteenth century, Oxford University Press, Singapore, 1986. [Revised, updated version of an exhibition catalogue issued in Australia in 1980, in the enlarged format of the Oxford in Asia studies of ceramic series.] 161 pp. with figs. and maps, 197 catalogue ills., numerous thereof in colour, extensive bibliography, chronol. tables, glossary, index. - V.J.H. Houben, G.D. Larson, Prelude to revolution. Palaces and politics in Surakarta, 1912-1942. VKI 124, Dordrecht/Providence: Foris publications 1987. - Marijke J. Klokke, Stephanie Morgan, Aesthetic tradition and cultural transition in Java and Bali. University of Wisconsin, Center for Southeast Asian studies, Monograph 2, 1984., Laurie Jo Sears (eds.) - Liaw Yock Fang, Mohamad Jajuli, The undang-undang; A mid-eighteenth century law text, Center for South-East Asian studies, University of Kent at Canterbury, Occasional paper No. 6, 1986, VIII + 104 + 16 pp. - S.D.G. de Lima, A.B. Adam, The vernacular press and the emergence of modern Indonesian consciousness (1855-1913), unpublished Ph. D. thesis, School of Oriental and African studies, University of London, 1984, 366 pp. - J. Thomas Lindblad, K.M. Robinson, Stepchildren of progress; The political economy of development in an Indonesian mining town, Albany: State University of New York Press, 1986, xv + 315 pp. - Pauline Lunsingh Scheurleer, J.E. van Lohuizen-de Leeuw, Indo-Javanese Metalwork, Linden-Museum, Stuttgart, Staatliches Museum für Völkerkunde, 1984, 218 pp. - H.M.J. Maier, V. Matheson, Perceptions of the Haj; Five Malay texts, Singapore: Institute of Southeast Asian studies (Research notes and discussions paper no. 46), 1984; 63 pp., A.C. Milner (eds.) - Wolfgang Marschall, Sandra A. Niessen, Motifs of life in Toba Batak texts and textiles, Verhandelingen KITLV 110. Dordrecht/Cinnaminson: Foris publications, 1985. VIII + 249 pp., 60 ills. - Peter Meel, Ben Scholtens, Opkomende arbeidersbeweging in Suriname. Doedel, Liesdek, De Sanders, De kom en de werklozenonrust 1931-1933, Nijmegen: Transculturele Uitgeverij Masusa, 1986, 224 pp. - Anke Niehof, Patrick Guinness, Harmony and hierarchy in a Javanese kampung, Asian Studies Association of Australia, Singapore: Oxford University Press, 1986, 191 pp. - C.H.M. Nooy-Palm, Toby Alice Volkman, Feasts of honor; Ritual and change in the Toraja Highlands, Urbana and Chicago: University of Illinois Press, Illinois Studies in Anthropology no. 16, 1985, IX + 217 pp., 2 maps, black and white photographs. - Gert J. Oostindie, Jean Louis Poulalion, Le Surinam; Des origines à l’indépendance. La Chapelle Monligeon, s.n., 1986, 93 pp. - Harry A. Poeze, Bob Hering, The PKI’s aborted revolt: Some selected documents, Townsville: James Cook University of North Queensland. (Occasional Paper 17.) IV + 100 pp. - Harry A. Poeze, Biografisch woordenboek van het socialisme en de arbeidersbeweging in Nederland; Deel I, Amsterdam: Stichting tot Beheer van Materialen op het Gebied van de Sociale Geschiedenis IISG, 1986. XXIV + 184 pp. - S. Pompe, Philipus M. Hadjon, Perlindungan hukum bagi rakyat di Indonesia, Ph.D thesis Airlangga University, Surabaya: Airlangga University Press, 1985, xviii + 308 pp. - J.M.C. Pragt, Volker Moeller, Javanische bronzen, Staatliche Museen Preussischer Kulturbesitz, Museum für Indische Kunst, Berlin, 1985. Bilderheft 51. 62 pp., ill. - J.J. Ras, Friedrich Seltmann, Die Kalang. Eine Volksgruppe auf Java und ihre Stamm-Myth. Ein beitrag zur kulturgeschichte Javas, Stuttgart: Franz Steiner Verlag Wiesbaden GmbH, 1987, 430 pp. - R. Roolvink, Russell Jones, Hikayat Sultan Ibrahim ibn Adham, Berkeley: Center for South and Southeast Asia Studies, University of California, Monograph Series no. 57, 1985. ix, 332 pp. - R. Roolvink, Russell Jones, Hikayat Sultan Ibrahim, Dordrecht/Cinnaminson: Foris, KITLV, Bibliotheca Indonesica vol. 24, 1983. 75 pp. - Wim Rutgers, Harry Theirlynck, Van Maria tot Rosy: Over Antilliaanse literatuur, Antillen Working Papers 11, Caraïbische Afdeling, Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Leiden, 1986, 107 pp. - C. Salmon, John R. Clammer, ‘Studies in Chinese folk religion in Singapore and Malaysia’, Contributions to Southeast Asian Ethnography no. 2, Singapore, August 1983, 178 pp. - C. Salmon, Ingo Wandelt, Wihara Kencana - Zur chinesischen Heilkunde in Jakarta, unter Mitarbeit bei der Feldforschung und Texttranskription von Hwie-Ing Harsono [The Wihara Kencana and Chinese Therapeutics in Jakarta, with the cooperation of Hwie-Ing Harsono for the fieldwork and text transcriptions], Kölner ethopgraphische Studien Bd. 10, Berlin: Dietrich Reimer Verlag, 1985, 155 pp., 1 plate. - Mathieu Schoffeleers, 100 jaar fraters op de Nederlandse Antillen, Zutphen: De Walburg Pers, 1986, 191 pp. - Mathieu Schoffeleers, Jules de Palm, Kinderen van de fraters, Amsterdam: De Bezige Bij, 1986, 199 pp. - Henk Schulte Nordholt, H. von Saher, Emanuel Rodenburg, of wat er op het eiland Bali geschiedde toen de eerste Nederlanders daar in 1597 voet aan wal zetten. De Walburg Pers, Zutphen, 1986, 104 pp., 13 ills. and map. - G.J. Schutte, W.Ph. Coolhaas, Generale missiven van Gouverneurs-Generaal en Raden aan Heren XVII der Verenigde Oostindische Compagnie, VIII: 1725-1729, Rijks Geschiedkundige Publicatiën, Grote Serie 193, ‘s-Gravenhage, 1985, 275 pp. - H. Steinhauer, Jeff Siegel, Language contact in a plantation environment. A sociolinguistic history of Fiji, Cambridge: Cambridge University Press, 1987, xiv + 305 pp. [Studies in the social and cultural foundations of language 5.] - H. Steinhauer, L.E. Visser, Sahu-Indonesian-English Dictionary and Sahu grammar sketch, Verhandelingen van het KITLV 126, Dordrecht: Foris Publications, 1987, xiv + 258 pp., C.L. Voorhoeve (eds.) - Taufik Abdullah, H.A.J. Klooster, Indonesiërs schrijven hun geschiedenis: De ontwikkeling van de Indonesische geschiedbeoefening in theorie en praktijk, 1900-1980, Verhandelingen KITLV 113, Dordrecht/Cinnaminson: Foris Publications, 1985, Bibl., Index, 264 pp. - Maarten van der Wee, Jan Breman, Control of land and labour in colonial Java: A case study of agrarian crisis and reform in the region of Ceribon during the first decades of the 20th century, Verhandelingen of the Royal Institute of Linguistics and Anthropology, Leiden, No. 101, Dordrecht: Foris Publications, 1983. xi + 159 pp.

This paper is meant to study the apocalyptic scenario of the at the perspectives of the Great Acceleration. the apocalyptic scenario is not a pure imagination of the literature works. Instead, scientific evidences are in favour of dramatic change in the climatic conditions related to the climax of Man actions. the modelling of the future climate leads to horrible situations including intolerable temperatures, dryness, tornadoes, and noticeable sear level rise evading coastal regions. Going far from these scientific claims, Homo Sapiens Sapiens extended his imagination through the Climate-Fiction (cli-fi) to propose a dramatic end. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Introduction The Great Acceleration may be considered as the Late Anthropocene in which Man actions reached their climax to lead to dramatic climatic changes paving the way for a possible apocalyptic scenario threatening the existence of the humanity. So, the apocalyptic scenario is not a pure imagination of the literature works. Instead, many scientific arguments especially related to climate change are in favour of the apocalypse1. As a matter of fact, the modelling of the future climate leads to horrible situations including intolerable temperatures (In 06/07/2021, Kuwait recorded the highest temperature of 53.2 °C), dryness, tornadoes, and noticeable sear level rise evading coastal regions. These conditions taking place during the Great Acceleration would have direct repercussions on the human species. Considering that the apocalyptic extinction had really caused the disappearance of many stronger species including dinosaurs, Homo Sapiens Sapiens extended his imagination though the Climate-Fiction (cli-fi) to propose a dramatic end due to severe climate conditions intolerable by the humankind. The mass extinction of animal species has occurred several times over the geological ages. Researchers have a poor understanding of the causes and processes of these major crises1. Nonetheless, whatever the cause of extinction, the apocalyptic scenario has always been present in the geological history. For example, dinosaurs extinction either by asteroids impact or climate changes could by no means denies the apocalyptic aspect2.At the same time as them, many animal and plant species became extinct, from marine or flying reptiles to marine plankton. This biological crisis of sixty-five million years ago is not the only one that the biosphere has suffered. It was preceded and followed by other crises which caused the extinction or the rarefaction of animal species. So, it is undeniable that many animal groups have disappeared. It is even on the changes of fauna that the geologists of the last century have based themselves to establish the scale of geological times, scale which is still used. But it is no less certain that the extinction processes, extremely complex, are far from being understood. We must first agree on the meaning of the word "extinction", namely on the apocalyptic aspect of the concept. It is quite understood that, without disappearances, the evolution of species could not have followed its course. Being aware that the apocalyptic extinction had massacred stronger species that had dominated the planet, Homo Sapiens Sapiens has been aware that the possibility of apocalyptic end at the perspective of the Anthropocene (i.e., Great Acceleration) could not be excluded. This conviction is motivated by the progressive defaunation in some regions3and the appearance of alien species in others related to change of mineralogy and geochemistry4 leading to a climate change during the Anthropocene. These scientific claims fed the vast imagination about climate change to set the so-called cli-fi. The concept of the Anthropocene is the new geological era which begins when the Man actions have reached a sufficient power to modify the geological processes and climatic cycles of the planet5. The Anthropocene by no means excludes the possibility of an apocalyptic horizon, namely in the perspectives of the Great Acceleration. On the contrary, two scenarios do indeed seem to dispute the future of the Anthropocene, with a dramatic cross-charge. The stories of the end of the world are as old as it is, as the world is the origin of these stories. However, these stories of the apocalypse have evolved over time and, since the beginning of the 19th century, they have been nourished particularly by science and its advances. These fictions have sometimes tried to pass themselves off as science. This is the current vogue, called collapsology6. This end is more than likely cli-fi driven7and it may cause the extinction of the many species including the Homo Sapiens Sapiens. In this vein, Anthropocene defaunation has become an ultimate reality8. More than one in eight birds, more than one in five mammals, more than one in four coniferous species, one in three amphibians are threatened. The hypothesis of a hierarchy within the living is induced by the error of believing that evolution goes from the simplest to the most sophisticated, from the inevitably stupid inferior to the superior endowed with an intelligence giving prerogative to all powers. Evolution goes in all directions and pursues no goal except the extension of life on Earth. Evolution certainly does not lead from bacteria to humans, preferably male and white. Our species is only a carrier of the DNA that precedes us and that will survive us. Until we show a deep respect for the biosphere particularly, and our planet in general, we will not become much, we will remain a predator among other predators, the fiercest of predators, the almighty craftsman of the Anthropocene. To be in the depths of our humanity, somehow giving back to the biosphere what we have taken from it seems obvious. To stop the sixth extinction of species, we must condemn our anthropocentrism and the anthropization of the territories that goes with it. The other forms of life also need to keep their ecological niches. According to the first, humanity seems at first to withdraw from the limits of the planet and ultimately succumb to them, with a loss of dramatic meaning. According to the second, from collapse to collapse, it is perhaps another humanity, having overcome its demons, that could come. Climate fiction is a literary sub-genre dealing with the theme of climate change, including global warming. The term appears to have been first used in 2008 by blogger and writer Dan Bloom. In October 2013, Angela Evancie, in a review of the novel Odds against Tomorrow, by Nathaniel Rich, wonders if climate change has created a new literary genre. Scientific basis of the apocalyptic scenario in the perspective of the Anthropocene Global warming All temperature indices are in favour of a global warming (Fig.1). According to the different scenarios of the IPCC9, the temperatures of the globe could increase by 2 °C to 5 °C by 2100. But some scientists warn about a possible runaway of the warming which can reach more than 3 °C. Thus, the average temperature on the surface of the globe has already increased by more than 1.1 °C since the pre-industrial era. The rise in average temperatures at the surface of the globe is the first expected and observed consequence of massive greenhouse gas emissions. However, meteorological surveys record positive temperature anomalies which are confirmed from year to year compared to the temperatures recorded since the middle of the 19th century. Climatologists point out that the past 30 years have seen the highest temperatures in the Northern Hemisphere for over 1,400 years. Several climatic centres around the world record, synthesize and follow the evolution of temperatures on Earth. Since the beginning of the 20th century (1906-2005), the average temperature at the surface of the globe has increased by 0.74 °C, but this progression has not been continuous since 1976, the increase has clearly accelerated, reaching 0.19 °C per decade according to model predictions. Despite the decline in solar activity, the period 1997-2006 is marked by an average positive anomaly of 0.53 °C in the northern hemisphere and 0.27 °C in the southern hemisphere, still compared to the normal calculated for 1961-1990. The ten hottest years on record are all after 1997. Worse, 14 of the 15 hottest years are in the 21st century, which has barely started. Thus, 2016 is the hottest year, followed closely by 2015, 2014 and 2010. The temperature of tropical waters increased by 1.2 °C during the 20th century (compared to 0.5 °C on average for the oceans), causing coral reefs to bleach in 1997. In 1998, the period of Fort El Niño, the prolonged warming of the water has destroyed half of the coral reefs of the Indian Ocean. In addition, the temperature in the tropics of the five ocean basins, where cyclones form, increased by 0.5 °C from 1970 to 2004, and powerful cyclones appeared in the North Atlantic in 2005, while they were more numerous in other parts of the world. Recently, mountains of studies focused on the possible scenario of climate change and the potential worldwide repercussions including hell temperatures and apocalyptic extreme events10 , 11, 12. Melting of continental glaciers As a direct result of the global warming, melting of continental glaciers has been recently noticed13. There are approximately 198,000 mountain glaciers in the world; they cover an area of approximately 726,000 km2. If they all melted, the sea level would rise by about 40 cm. Since the late 1960s, global snow cover has declined by around 10 to 15%. Winter cold spells in much of the northern half of the northern hemisphere are two weeks shorter than 100 years ago. Glaciers of mountains have been declining all over the world by an average of 50 m per decade for 150 years. However, they are also subject to strong multi-temporal variations which make forecasts on this point difficult according to some specialists. In the Alps, glaciers have been losing 1 meter per year for 30 years. Polar glaciers like those of Spitsbergen (about a hundred km from the North Pole) have been retreating since 1880, releasing large quantities of water. The Arctic has lost about 10% of its permanent ice cover every ten years since 1980. In this region, average temperatures have increased at twice the rate of elsewhere in the world in recent decades. The melting of the Arctic Sea ice has resulted in a loss of 15% of its surface area and 40% of its thickness since 1979. The record for melting arctic sea ice was set in 2017. All models predict the disappearance of the Arctic Sea ice in summer within a few decades, which will not be without consequences for the climate in Europe. The summer melting of arctic sea ice accelerated far beyond climate model predictions. Added to its direct repercussions of coastal regions flooding, melting of continental ice leads to radical climatic modifications in favour of the apocalyptic scenario. Fig.1 Evolution of temperature anomaly from 1880 to 2020: the apocalyptic scenario Sea level rise As a direct result of the melting of continental glaciers, sea level rise has been worldwide recorded14 ,15. The average level of the oceans has risen by 22 cm since 1880 and 2 cm since the year 2000 because of the melting of the glaciers but also with the thermal expansion of the water. In the 20th century, the sea level rose by around 2 mm per year. From 1990 to 2017, it reached the relatively constant rate of just over 3mm per year. Several sources contributed to sea level increase including thermal expansion of water (42%), melting of continental glaciers (21%), melting Greenland glaciers (15%) and melting Antarctic glaciers (8%). Since 2003, there has always been a rapid rise (around 3.3 mm / year) in sea level, but the contribution of thermal expansion has decreased (0.4 mm / year) while the melting of the polar caps and continental glaciers accelerates. Since most of the world’s population is living on coastal regions, sea level rise represents a real threat for the humanity, not excluding the apocalyptic scenario. Multiplication of extreme phenomena and climatic anomalies On a human scale, an average of 200 million people is affected by natural disasters each year and approximately 70,000 perish from them. Indeed, as evidenced by the annual reviews of disasters and climatic anomalies, we are witnessing significant warning signs. It is worth noting that these observations are dependent on meteorological survey systems that exist only in a limited number of countries with statistics that rarely go back beyond a century or a century and a half. In addition, scientists are struggling to represent the climatic variations of the last two thousand years which could serve as a reference in the projections. Therefore, the exceptional nature of this information must be qualified a little. Indeed, it is still difficult to know the return periods of climatic disasters in each region. But over the last century, the climate system has gone wild. Indeed, everything suggests that the climate is racing. Indeed, extreme events and disasters have become more frequent. For instance, less than 50 significant events were recorded per year over the period 1970-1985, while there have been around 120 events recorded since 1995. Drought has long been one of the most worrying environmental issues. But while African countries have been the main affected so far, the whole world is now facing increasingly frequent and prolonged droughts. Chile, India, Australia, United States, France and even Russia are all regions of the world suffering from the acceleration of the global drought. Droughts are slowly evolving natural hazards that can last from a few months to several decades and affect larger or smaller areas, whether they are small watersheds or areas of hundreds of thousands of square kilometres. In addition to their direct effects on water resources, agriculture and ecosystems, droughts can cause fires or heat waves. They also promote the proliferation of invasive species, creating environments with multiple risks, worsening the consequences on ecosystems and societies, and increasing their vulnerability. Although these are natural phenomena, there is a growing understanding of how humans have amplified the severity and impacts of droughts, both on the environment and on people. We influence meteorological droughts through our action on climate change, and we influence hydrological droughts through our management of water circulation and water processes at the local scale, for example by diverting rivers or modifying land use. During the Anthropocene (the present period when humans exert a dominant influence on climate and environment), droughts are closely linked to human activities, cultures, and responses. From this scientific overview, it may be concluded apocalyptic scenario is not only a literature genre inspired from the pure imagination. Instead, many scientific arguments are in favour of this dramatic destiny of Homo Sapiens Sapiens. Fig.2. Sea level rise from 1880 to 2020: a possible apocalyptic scenario (www.globalchange.gov, 2021) Apocalyptic genre in recent writing As the original landmark of apocalyptic writing, we must place the destruction of the Temple of Jerusalem in 587 BC and the Exile in Babylon. Occasion of a religious and cultural crossing with imprescriptible effects, the Exile brought about a true rebirth, characterized by the maintenance of the essential ethical, even cultural, of a national religion, that of Moses, kept as pure as possible on a foreign land and by the reinterpretation of this fundamental heritage by the archaic return of what was very old, both national traditions and neighbouring cultures. More precisely, it was the place and time for the rehabilitation of cultures and the melting pot for recasting ancient myths. This vast infatuation with Antiquity, remarkable even in the vocabulary used, was not limited to Israel: it even largely reflected a general trend. The long period that preceded throughout the 7th century BC and until 587, like that prior to the edict of Cyrus in 538 BC, was that of restorations and rebirths, of returns to distant sources and cultural crossings. In the biblical literature of this period, one is struck by the almost systematic link between, on the one hand, a very sustained mythical reinvestment even in form and, on the other, the frequent use of biblical archaisms. The example of Shadday, a word firmly rooted in the Semites of the Northwest and epithet of El in the oldest layers of the books of Genesis and Exodus, is most eloquent. This term reappears precisely at the time of the Exile as a designation of the divinity of the Patriarchs and of the God of Israel; Daily, ecological catastrophes now describe the normal state of societies exposed to "risks", in the sense that Ulrich Beck gives to this term: "the risk society is a society of catastrophe. The state of emergency threatens to become a normal state there1”. Now, the "threat" has become clearer, and catastrophic "exceptions" are proliferating as quickly as species are disappearing and climate change is accelerating. The relationship that we have with this worrying reality, to say the least, is twofold: on the one hand, we know very well what is happening to us; on the other hand, we fail to draw the appropriate theoretical and political consequences. This ecological duplicity is at the heart of what has come to be called the “Anthropocene”, a term coined at the dawn of the 21st century by Eugene Stoermer (an environmentalist) and Paul Crutzen (a specialist in the chemistry of the atmosphere) in order to describe an age when humanity would have become a "major geological force" capable of disrupting the climate and changing the terrestrial landscape from top to bottom. If the term “Anthropocene” takes note of human responsibility for climate change, this responsibility is immediately attributed to overpowering: strong as we are, we have “involuntarily” changed the climate for at least two hundred and fifty years. Therefore, let us deliberately change the face of the Earth, if necessary, install a solar shield in space. Recognition and denial fuel the signifying machine of the Anthropocene. And it is precisely what structures eco-apocalyptic cinema that this article aims to study. By "eco-apocalyptic cinema", we first mean a cinematographic sub-genre: eco-apocalyptic and post-eco-apocalyptic films base the possibility (or reality) of the end of the world on environmental grounds and not, for example, on damage caused by the possible collision of planet Earth with a comet. Post-apocalyptic science fiction (sometimes abbreviated as "post-apo" or "post-nuke") is a sub-genre of science fiction that depicts life after a disaster that destroyed civilization: nuclear war, collision with a meteorite, epidemic, economic or energy crisis, pandemic, alien invasion. Conclusion Climate and politics have been linked together since Aristotle. With Montesquieu, Ibn Khaldûn or Watsuji, a certain climatic determinism is attributed to the character of a nation. The break with modernity made the climate an object of scientific knowledge which, in the twentieth century, made it possible to document, despite the controversies, the climatic changes linked to industrialization. Both endanger the survival of human beings and ecosystems. Climate ethics are therefore looking for a new relationship with the biosphere or Gaia. For some, with the absence of political agreements, it is the beginning of inevitable catastrophes. For others, the Anthropocene, which henceforth merges human history with natural history, opens onto technical action. The debate between climate determinism and human freedom is revived. The reference to the biblical Apocalypse was present in the thinking of thinkers like Günther Anders, Karl Jaspers or Hans Jonas: the era of the atomic bomb would mark an entry into the time of the end, a time marked by the unprecedented human possibility of 'total war and annihilation of mankind. The Apocalypse will be very relevant in describing the chaos to come if our societies continue their mad race described as extra-activist, productivist and consumerist. In dialogue with different theologians and philosophers (such as Jacques Ellul), it is possible to unveil some spiritual, ethical, and political resources that the Apocalypse offers for thinking about History and human engagement in the Anthropocene. What can a theology of collapse mean at a time when negative signs and dead ends in the human situation multiply? What then is the place of man and of the cosmos in the Apocalypse according to Saint John? Could the end of history be a collapse? How can we live in the time we have left before the disaster? Answers to such questions remain unknown and no scientist can predict the trajectory of this Great Acceleration taking place at the Late Anthropocene. When science cannot give answers, Man tries to infer his destiny for the legend, religion and the fiction. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Aware of the prospect of ecological collapse additionally as our apparent inability to avert it, we tend to face geology changes of forceful proportions that severely challenge our ability to imagine the implications. Climate fiction ought to be considered an important supplement to climate science, as a result, climate fiction makes visible and conceivable future modes of existence inside worlds not solely deemed seemingly by science, however that area unit scientifically anticipated. Hence, this chapter, as part of the book itself, aims to contribute to studies of ecocriticism, the environmental humanities, and literary and culture studies. References David P.G. Bondand Stephen E. Grasby. "Late Ordovician mass extinction caused by volcanism, warming, and anoxia, not cooling and glaciation: REPLY." Geology 48, no. 8 (Geological Society of America2020): 510. Cyril Langlois.’Vestiges de l'apocalypse: ‘le site de Tanis, Dakota du Nord 2019’. Accessed June, 6, 2021, https://planet-terre.ens-lyon.fr/pdf/Tanis-extinction-K-Pg.pdf NajouaGharsalli,ElhoucineEssefi, Rana Baydoun, and ChokriYaich. ‘The Anthropocene and Great Acceleration as controversial epoch of human-induced activities: case study of the Halk El Menjel wetland, eastern Tunisia’. Applied Ecology and Environmental Research 18(3) (Corvinus University of Budapest 2020): 4137-4166 Elhoucine Essefi, ‘On the Geochemistry and Mineralogy of the Anthropocene’. International Journal of Water and Wastewater Treatment, 6(2). 1-14, (Sci Forschen2020): doi.org/10.16966/2381-5299.168 Elhoucine Essefi. ‘Record of the Anthropocene-Great Acceleration along a core from the coast of Sfax, southeastern Tunisia’. Turkish journal of earth science, (TÜBİTAK,2021). 1-16. Chiara Xausa. ‘Climate Fiction and the Crisis of Imagination: Alexis Wright’s Carpentaria and The Swan Book’. Exchanges: The Interdisciplinary Research Journal 8(2), (WARWICK 2021): 99-119. Akyol, Özlem. "Climate Change: An Apocalypse for Urban Space? An Ecocritical Reading of “Venice Drowned” and “The Tamarisk Hunter”." Folklor/Edebiyat 26, no. 101 (UluslararasıKıbrısÜniversitesi 2020): 115-126. Boswell, Suzanne F. "The Four Tourists of the Apocalypse: Figures of the Anthropocene in Caribbean Climate Fiction.". Paradoxa 31, (Academia 2020): 359-378. Ayt Ougougdal, Houssam, Mohamed YacoubiKhebiza, Mohammed Messouli, and Asia Lachir. "Assessment of future water demand and supply under IPCC climate change and socio-economic scenarios, using a combination of models in Ourika Watershed, High Atlas, Morocco." Water 12, no. 6 (MPDI 2020): 1751.DOI:10.3390/w12061751. Wu, Jia, Zhenyu Han, Ying Xu, Botao Zhou, and Xuejie Gao. "Changes in extreme climate events in China under 1.5 C–4 C global warming targets: Projections using an ensemble of regional climate model simulations." Journal of Geophysical Research: Atmospheres 125, no. 2 (Wiley2020): e2019JD031057.https://doi.org/10.1029/2019JD031057 Khan, Md Jamal Uddin, A. K. M. Islam, Sujit Kumar Bala, and G. M. Islam. "Changes in climateextremes over Bangladesh at 1.5° C, 2° C, and 4° C of global warmingwith high-resolutionregionalclimate modeling." Theoretical&AppliedClimatology 140 (EBSCO2020). Gudoshava, Masilin, Herbert O. Misiani, Zewdu T. Segele, Suman Jain, Jully O. Ouma, George Otieno, Richard Anyah et al. "Projected effects of 1.5 C and 2 C global warming levels on the intra-seasonal rainfall characteristics over the Greater Horn of Africa." Environmental Research Letters 15, no. 3 (IOPscience2020): 34-37. Wang, Lawrence K., Mu-Hao Sung Wang, Nai-Yi Wang, and Josephine O. Wong. "Effect of Global Warming and Climate Change on Glaciers and Salmons." In Integrated Natural Resources Management, ed.Lawrence K. Wang, Mu-Hao Sung Wang, Yung-Tse Hung, Nazih K. Shammas(Springer 2021), 1-36. Merschroth, Simon, Alessio Miatto, Steffi Weyand, Hiroki Tanikawa, and Liselotte Schebek. "Lost Material Stock in Buildings due to Sea Level Rise from Global Warming: The Case of Fiji Islands." Sustainability 12, no. 3 (MDPI 2020): 834.doi:10.3390/su12030834 Hofer, Stefan, Charlotte Lang, Charles Amory, Christoph Kittel, Alison Delhasse, Andrew Tedstone, and Xavier Fettweis. "Greater Greenland Ice Sheet contribution to global sea level rise in CMIP6." 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Dr. Akira Mizuta Lippit, author of Electric Animal: Toward a Rhetoric of Wildlife, explores, in the context of the development of cinema, how the concept of “the animal” has become central to modern understandings of human subjectivity. Lippit considers the disappearance of real animals and their concurrent appearance in various conceptual and material uses, particularly noting the ways in which the conjoined notions of humanity and animality figure into and through cinema. The animal, he argues, haunts the foundation of western logical systems. Yet, despite the fact that humans and animals suffer under the discursive weight of the signifier, Lippit is careful to note the increasing instability of the human-animal boundary and what might be done to realize more just relationships among both humans and other animals. On February 12, 2008, Lauren Corman spoke with Lippit as part of the “Animal Voices” radio program, a weekly show dedicated to animal advocacy and cultural critique. They discussed how Lippit developed his thesis and the ramifications of his theoretical work. Electric Animal: Toward a Rhetoric of Wildlife was published in 2000 by the University of Minnesota Press. “Animal Voices” can be heard weekly on CIUT 89.5 FM in Toronto, or online at animalvoices.ca.Full TextLauren Corman: How have questions regarding animals and animality figured into your film scholarship? When did you bring these themes into your work, and why? Akira Mizuta Lippit: That is its own story in a way. The book that you refer to, Electric Animal, was written initially as my doctoral dissertation, and at the time, I was thinking in particular about the moment at which cinema appeared in the late 19th century. There are all kinds of phantasmatic and imaginary birthdays of cinema, but generally people agree that 1895, or thereabouts, was when cinema appeared as a set of technological, aesthetic, and cultural features, and as an economic mode of exchange. People sold and bought tickets and attended screenings. And I was thinking about what it must have felt like at that moment to experience this uncanny medium. There are various reports of early film performances and screenings, some of them apocryphal and inventive and embellished and so forth, but I think the fascination, the kind of wonder that cinema evoked among many early viewers had to do with this uncanny reproduction of life, of living movement, and the strange tension that it created between this new technology (and we are in the middle of the industrial revolution and seeing the advent of all sorts of technologies and devices and apparatuses), and its proximity to, in a simple way, life: the movements of bodies. And I began to think that the principle of animation, here was critical. To make something move, and in thinking about the term animation and all of its roots, to make something breathe, to make something live. What struck me, in this Frankensteinian moment was the sense that something had come to life, and the key seemed to be about how people understood, conceived of, and practiced this notion of animating life through a technology. I started to hear a resonance between animals and animation. I started to think about the way in which animals also played a role, not only in early cinema and in animation and the practice of the genre but leading up to it in the famous photographs of Edward Muybridge and Étienne-Jules Marey, the moving images of animals that were produced serially, as well as the “chronophotographs” that rendered animal motion. And it occurred to me that there was a reason to pause and think about what role animals were playing at that moment in history. As I began to read, and as I began to collect materials and to think through this question of the status and function of the animal, what animality meant, it took on its own set of values, and essentially Electric Animal ended up being a kind of preamble, or an introduction to a book that I haven’t yet written, because I only reach at the end of the book, and in a very perfunctory manner, the advent of cinema. So in a sense, this book, and this question, about what an animal meant for generations before, at that moment and in successive generations, became its own subject, one I still think is critically linked to the question of cinema, and the arrival of cinema, and the force of cinema throughout the 20th century. LC: Let’s return to that piece that you mentioned about life, and that cinema could show or play this Frankensteinian role; of course, a parallel stream is around death, and some of the work that I have read about early cinema shows that people were quite afraid, initially, of what it meant. Could you comment on that theme of death and the animal in cinema? AML: This emerged as a major issue during the course of my study. The discourse on death and the uncanny, the idea that something appears to be there, in the form of a ghost or a phantom, already existed in discussions of photography throughout the 19th century. The sense that photography forges a material connection to the object, that the photograph establishes a material connection to the photographed object, and as such when you look at a photograph you are not simply looking at a rendering, like an artist’s interpretation in a painting or sculpture, but you are actually looking at, experiencing a kind of carnal, physical contact with the persons themselves, or with an object, reappears frequently in the discourses on photography. This creates a real excitement, and also fear. I think that effect, the photographic effect of somehow being in the presence of the thing itself, is enhanced by the addition of movement, because with movement you have the feeling that this being is not just there, looking at you perhaps, but also moving in its element, in its time, whether (and this is very important to the discussions of photography) that person is still alive or not. I think that gap is produced at the moment of any photograph and perhaps in any film: the person who appears before you, who appears to be alive, who at that moment is alive, may or may not still be alive. So it produces, among those who have thought in this way, a sense of uncanniness, something is there and isn’t there at once. Where I think that this is particularly important in this discussion of “the animal,” and as I began to discover in doing the reading (I should add that I am not a philosopher, I don’t teach philosophy, but I am a reader of philosophy; I read it sporadically, I read here and there wherever my interests are) is that with very few but important exceptions, there is a line of western philosophy that says animals are incapable of dying. On the most intuitive level this seems nonsensical. Of course animals die. We know that animals die. We kill animals; we kill them andwe see them die. No question that animals die. But the philosophical axiom here—which begins with Epicurus, but is repeated over and over, by Descartes perhaps most forcefully, and in the 20th century by Martin Heidegger—is that death is not simply a perishing, the end of life, but it is a experience that one has within life, a relationship with one’s own end. The claim that is made over and over again, which has been disputed by many people – and it is certainly not my claim – but the claim that one finds repeatedly in philosophy is that animals don’t die – they don’t have death in the way human beings have, and carry with them, death. Animals know fear, they know things like instinctual preservation, they seek to survive, but they don’t have death as an experience. Heidegger will say in the most callous way, they simply perish. It struck me that this problem was not a problem of animals, but rather a problem for human beings. If human beings don’t concede the capacity of animals to die, then what does it mean that animals are disappearing at this very moment, in the various developments of industry, in human population, in urbanization, environmental destruction, that animals are increasingly disappearing from the material and everyday world? And where do they go, if we don’t, as human beings, concede or allow them death? (Of course this is only in a very specific, and one might argue, very small, discursive space in western philosophy. Many people have pointed out that this is not the case in religious discourses, in a variety of cultural practices, and in various ethnic and cultural communities. This is a certain kind of western ideology that has been produced through a long history of western philosophy.) So the question of death, the particular form of suspended death that photography and cinema introduced appeared in response to perhaps a crisis in western critical and philosophical discourse that denied to the animal, to animals, the same kind of death that human beings experience. You have this convergence of two death-related, life-anddeath related, problems at a time when I think that these issues were particularly important. LC: So from there, the question that comes to mind is what purpose does it serve and the word that is coming to mind is identity, and the idea of human identity and subjectivity. There must be some reason that western thought keeps going back to this denial of animal death. You tie it in, as others have, to language. AML: Two key features of human subjectivity, in the tradition of western philosophy, have been language and death, and the relationship between language and death. This goes back to Plato, to Socrates, and before. The point at which I was writing Electric Animal, at the end of the 20th century, gave me the ability to look back at developments in critical theory, philosophy, and the history of ideas throughout the 20th century, and it became clear with the significant interventions of the late 1960s that from at least one century earlier, the question of human subjectivity, its stability, its absoluteness, had already been in question. This question is slowly working its way toward a radical re-evaluation of the status of, the value of, and ultimately the confidence that human beings place in their own subjectivity, and there are many, many influences: around questions of gender and sexuality, questions of race and identity, and in crimes like genocide, for example, during World War II, but before and after as well. All of these developments contribute to this reevaluation, but one could argue that at this moment, in the late 19th century already, there was a certain sense that what had been insisted upon as absolutely unique, as an absolute form in itself – the human subject – required a whole series of constant exclusions and negations for it to survive. One such exclusion is to claim as properly human, language; what makes the human being human, is the capacity for language, and through this capacity, the capacity for death. As many philosophers argue, only human beings can name death as such, because language gives us the capacity to names those things, not just objects around us, but to name those things that do not appear before us, and these would be the traditional philosophical objects: love, death, fear, life, forgiveness, friendship, and so on. And it will be assumed that animals have communication, they communicate various things within their own groups and between groups, they signal of course, but that animals don’t have language as such, which means they can’t name those things that are not before them or around them. And it is very clear that there is an effort among human beings to maintain the survival of this precious concept of human subjectivity, as absolutely distinct and absolutely unique. So you find in those long discourses on human subjectivity, this return to questions of language and death. I would suggest that at this time, with the appearance of Charles Darwin and his theory of evolution, and with other disruptive thinkers like Sigmund Freud and the advent of psychoanalysis, there is a great sense of uncertainty regarding these edifices of human subjectivity, language and death. In Electric Animal this moment is particularly rich with such shifts and instabilities, and the sense that language is not exclusive to human beings, as many people thought, but also that language is not as self-assured in human beings as people thought. Here psychoanalysis plays an important role in indicating, at least speculatively, that we are not as in control of the language that we use to the extent that we would like to believe. LC: What are the consequences of this process in western thought, where the subject is conceived through an exclusion or a negation of the animal? What are the implications for humans, and also what are the implications for animals? I know that is a huge question. AML: It is a huge question; It is a very important question. One could argue that the consequences of a certain practice, let’s say, of the politics of the subject have been disastrous, certainly for animals, but also for human beings. If you take one of the places where the form of the human subject is created, it would be Descartes’ Discourse on Method, his attempt to figure out what, when everything that can be doubted and has been doubted, is left to form the core. And this is his famous quote: “Je pense donc je suis”, I think therefore I am, I am thinking therefore I am. If you read the Discourse on Method, this is a process of exclusion: I exclude everything that I am not to arrive at the central core of what I am. The process he follows leads him to believe that it is his consciousness, it is his presence, his selfpresence with his own consciousness that establishes for him, beyond any doubt, his existence. This is somewhat heretical, it is a break from theological discourses of the soul; it represents a form of self-creation through one’s consciousness. But consciousness is a very complicated thing, a very deceptive thing, because what I believe, what I feel, is not always exactly the way things are. Looking at a series of important shifts that have taken place during what we might call generally the modern period, which extends further back than the recent past, one finds a number of assaults on the primacy of consciousness. Freud names one as the Copernican revolution, which suggested that the earth was not the centre of the universe and that human beings were not at the centre of the universe; the Darwinian revolution, which suggested that humans beings were not created apart from other forms, all other forms of organic life, and that human beings shared with other animate beings, organic beings a common history, a pre-history. And Freud (he names himself as the third of these revolutionaries), is the one who suggested that consciousness itself is not a given at any moment, or available at any moment, to us as human beings. What constitutes our sense of self, our consciousness, is drawn from experiences that we no longer have access to—interactions with others, the desires of others, the kinds of influences and wishes that were passed into us through others, our parents, other influential figures early in our life— and that what we believe to be our conscious state, our wishes, desires, dreams and so forth, are not always known to us, and in fact can’t be known because they might be devastating and horrifying, in some cases. They will tell us things about ourselves that we couldn’t properly accept or continue to live with. I think that what is happening, certainly by the time that we enter the 20th century, around this discourse of the subject is that it is no longer holding, it is no longer serving its original purpose; it is generating more anxiety than comfort. Key historical events, World War I, for example, are producing enormous blows to the idea of western progress, humanism, and Enlightenment values, to the cultural achievements of the West— Hegel, for example, a 19th century philosopher, is very explicit about this—to those values that helped to shape the world, and ultimately were supposed to have created a better world for human beings: the Enlightenment, the pursuit of knowledge, science, medicine, religion and so forth. And yet, by the mid-twentieth century many of these beliefs were exposed as illusions, especially after the advent of death camps, camps created for the sole purpose of producing, as Heidegger himself says, producing corpses, a factory for corpses. It’s not a place where people happen to die. This is an entire apparatus designed in order to expeditiously, efficiently, and economically, create corpses out of living human beings. Similarly, with the first use of the atomic bomb, on Hiroshima and Nagasaki in 1945, on human beings. This was a machine, a science, a technology, a weapon devised for maximizing, efficiently and economically, the destruction of human beings. I think what this created for many thinkers, philosophers, writers, artists, activists, citizens around the world was a sense that in fact what had helped to create this situation and these catastrophic results was not a matter of totalitarian regimes and bad politics, but something more fundamental: a certain belief that I have the right to destroy or take life from others. And how is that achieved? By first denying that those others are like me. So the discourse on Jews practiced throughout Nazi Germany is in fact even more extreme than that of the discourse on animals; in fact, as many people have pointed out, that many Nazis were famous for their love of animal, some were practicing vegetarians; they outlawed animal experimentation. In a sense animals were more like Aryan Germans, than Jews were. You have a series here of rhetorics that allow you to cast the enemy, the Other, at a distance from your own subjectivity, and in order to achieve this you have to deny them any form of subjectivity. Not just that they are just culturally different, or that they engage in different practices: They are radically and absolutely unlike me. And I believe that as many people began to think about this condition (Adorno has a very famous passage in which he talks about this), it became clear that one of the sources of this, is in fact the very ideology of the subject, which insists on an absolute autonomy, singularity, and distinct mode of existence from that which is not the subject, not any subject, the Other. Adorno, in a passage he wrote in a book titled Minima Moralia, which is a collection of aphorisms and observations he wrote during and after World War II, offers an observation I quote in Electric Animal. He titles it “People are looking at you”, and he says there is a moment in a typical scene of hunting where a wounded animal looks into the eyes of the hunter, or the killer as it dies. It produces at that moment, an effect that is undeniable: This thing, that is alive, that I have wounded and which is now dying, is looking at me. How can I deny that it is alive, that it is there, that it exists in the world, with its own consciousness, its own life, its own dreams, and desires? Adorno says the way you shake this off is you say to yourself, “It’s only an animal.” He will then link that gesture to the history of racism, and what he calls the pogrom, or genocide, against other human beings. You transfer this logic. So the ability to say to an animal, toward an animal that you have killed, whose death you’ve brought about, “It’s only an animal”, becomes the same logic you apply to other human beings when you harm or kill them. It’s a very profound observation because it suggests that in fact there is no line that separates the killing of animals from the killing of human beings. And in fact already at the moment when we kill an animal, we recognize something immediately that we have to erase from our consciousness with this phrase, “It’s only an animal.” LC: It seems to me then, too, that it’s this kind of perpetual haunting, because in that erasure, in that statement, “It’s only an animal,” there’s the animal itself that you had to assert yourself against and its living beingness. Do you think in that moment that he’s talking about—because it seems like kind of a struggle, or a narrative that you have to tell yourself—do you think that is also a moment potentially of agency, or resistance, in terms of an assertion of an animal subjectivity, or umwelt, or however you want to describe it? AML: Absolutely, and I think that Adorno’s phrase and that passage in which he is writing about this scene, an arbitrary, perhaps imaginary but typical scene of the hunt written shortly after the end of World War II, as well as all of Adorno’s pessimistic observations about the state of human culture, are written in a state of deep anguish. As he says in this very brief aphorism, we never believe this, even of the animal. When we tell ourselves, “It’s only an animal”, we in fact never believe it. Why? Because we are there and we see in the presence of an Other, a life that is there. For him it is important that the gaze, as he says, of the wounded animal, falls on the person who has perpetrated the crime. You seek to exclude it, to erase it, to dismiss it by saying that it is only an animal, but it allows you to transfer that very logic into the destruction of other human beings. Your phrase “haunting” is really important because I think that it suggests that a phantom animal becomes the crucial site not only for an animal rights, but for human ethics as well. The ability to kill another, is something in fact we—we, human beings—never properly achieve; we never truly believe this, “It’s only an animal” at that moment, Adorno says. We tell ourselves this, we insist upon it, try to protect ourselves through this mantric repetition of a phrase, “It’s only an animal,” “It’s only an animal,” yet we never believe it. And as such, we are haunted by it. I think the crisis in human subjectivity, in discourses on the human subject that arrive in the late 1950s, has everything to do with this kind of haunted presence. Human subjectivity is now a haunted subjectivity, haunted by animals, by everyone that has been excluded, by women, by people of different races, different ethnicities, different sexual preferences. And in fact the convergence of civil rights, critical theory, animal rights, feminism, the gay and lesbian movements, all of these things really shape—to use Foucault’s term—the episteme in which the primary political focus for many philosophers and theorists erupts in a critique of the subject. LC: Without getting you to offer something prescriptive [both laugh] about where to go from here, I do, I guess, want to ask about where to go from here. Because our audience is sort of the average person, turning on their car radio, or the animal rights activist, what does this mean then for… It just seems like a huge juggernaut, this huge weight, of Western history for people who want to shift, or people talk about blurring the boundaries between humans and animals (and this, of course, is very anxiety-provoking considering the legacy of Western thought), where is the turn now? Or where do you think there are potentials for (I think your phrase is) “remembering animals”? Is that the best can we can do? AML: Again, it’s an important question in so many ways. There are so many things I would like to speak to in response to that question. I would say that I don’t know if I am, by nature, an optimist or a pessimist. I do think, however, that a lot of things have been turning away from this condition, let’s say, or a certain kind of assumption, about the longevity of the human subject. I think that human subjectivity practiced honestly and ethically will continue to re-evaluate the terms of its own existence in relationship to Others, defined in the modern sense. And I do think that a certain ability to exist with an Other—an Other that may not share the same language that I speak, but certainly exists in a world that is as valuable, authentic, legitimate, as my own—will be the goal. I’ll introduce a phrase by Jacques Derrida. Somebody asked him, what does justice mean? What would justice be? He says justice is speaking to the Other in the language of the Other. I find this to be a very beautiful and very optimistic expression. It is not my task to exclude from my world those that I don’t understand; but it is my responsibility, or it is the practice or task of justice, to learn the Other’s language, which is to give the Other that capacity for language, to assume that there is in the Other, language. Language is, according to that earlier part of our conversation, language is that which is traditionally denied to the Other. “I don’t know what you mean when you speak”;, “women speak emotionally”; “ animals don’t have any language”; “the language that less developed cultures speak is not as articulate or precise as the language that I speak”, and so on and so forth. I think this pursuit of justice, defined as Derrida does, is very important. The other thing I will add is that the development of a field that some have called, perhaps temporarily, provisionally “Animal Studies”, is absolutely critical. I think there was a time when Animal Studies would have meant zoology, or in a very focused and direct manner, the pursuit of animal rights. What has been really been exciting for me to observe in this field of animal studies— and it’s not merely a community of scholars and academics; they are artists and performers, who engage in expressive and creative actions, activists who are committed politically, activists who are engaged in their daily lives and daily practices, and also a wide range of scholars in a variety of fields (feminists, literary scholars, historians, historians of ideas, philosophers, and so forth)—there is a certain understanding that “the question of the animal”, as it’s been called, or “of animals” or “of animality”, is not something that is restricted in the end just to the well-being of animals: it affects everybody in fact in ways that are obvious and perhaps less obvious. I think this kind of realization and this kind of community, let’s say, ex-community of people, who are in the field but also outside of their fields but in contact with one another is another way in which, much of what has been established can being critiqued, rethought, unthought, reformulated, toward a viable existence for all forms of life on this earth, and elsewhere. LC: It seems to me that it’s a difficult but important place to be, working in Animal Studies, in these divergent fields. My own experience was coming from Women’s Studies. It’s interesting how you point to these different groups, marginalized groups, and I think that one of the saddest things for me has been also that there’s this incredible moment of optimism, and potential to be thinking about “the animal” in different ways, (and thus us in different ways) but also in those moments of marginalization there has been a scrambling, a push towards a reinforcement of that human subject to say, “Ah, we are just like that, though. We are not like animals.” I think that this is very classic, in terms of an older feminism: liberation is about inclusion into a human culture that is necessarily exclusionary of animals. I think that’s still happening, that while there’s a kind of opening up of what this question means, “the question of the animal”, there’s also a concern, my concern anyway, that a simultaneous reinforcement as marginalized groups fight, using language, using the discourse of rights, etc., to become a part of what they were always excluded from. AML: That’s right. That’s a very difficult situation that traditionally marginalized groups have had to address. When you have been denied very basic civil rights, for example, one of the immediate and legitimate goals of any movement is to make sure that one secures those rights for one’s constituencies, for one’s members, and at the same time to make sure that the pursuit or achievement of that right does not reproduce the exclusion of others that one was fighting against initially. That’s why I think the role of animal rights is so important, because the animal is perhaps the place where life as such has been most excluded in the history of human cultures. And as such it is the place, perhaps, where this rethinking has to begin. There will be all sorts of differences, and all sorts of different objectives and agendas, but when this discussion is practiced rigorously and in good faith, I think ultimately it will be productive. Remember that most of those whom we now think of as the great thinkers were often marginalized in their time; many endured this marginalization, ridicule, hostility. It’s part of the task, and I think one of the comforts we can draw in these situations is that the process is ongoing and one makes a contribution where one can, one engages where one can, and it continues forward hopefully toward some better formulation of life for all beings. LC: Thank you very much. I hope you can join us again on the program sometime. It was really a great honour, and a great pleasure, to speak with you today. AML: It was a great pleasure for me today. And I really appreciate the work you’re doing. The questions were just fantastic. I enjoyed every moment of it. LC: Thank you so much. Today we’ve been speaking with Dr. Akira Mizuta Lippit.

Feminist and social historians have long been interested in that particularly female ability to become pregnant and bear children. A significant body of historiography has challenged the notion that pregnancy and childbirth considered to be the acceptable and 'appropriate' roles for women for most of the twentieth century in Australia - have always been welcomed, rewarding and always fulfilling events in women's lives. Several historians have also begun the process of enlarging our knowledge of the changing cultural attitudes towards bereavement in Australia and the eschewing of the public expression of sorrow following the two World Wars; a significant contribution to scholarship which underscores the changing attitudes towards perinatal loss. It is estimated that one in four women lose a pregnancy to miscarriage, and two in one hundred late pregnancies result in stillbirth in contemporary Australia. Miscarriage, stillbirth and neonatal death are today considered by psychologists and social workers, amongst others, as potentially significant events in many women's lives, yet have received little or passing attention in historical scholarship concerned with pregnancy and motherhood. As such, this study focuses on pregnancy loss: the meaning it has been given by various groups at different times in Australia's past, and how some Australian women have made sense of their own experience of miscarriage, stillbirth or neonatal death within particular social and historical contexts. Pregnancy loss has been understood in a range of ways by different groups over the past 100 years. At the beginning of the twentieth century, when alarm was mounting over the declining birth rate, pregnancy loss was termed 'foetal wastage' by eugenicists and medical practitioners, and was seen in abstract terms as the loss of necessary future Australian citizens. By the 1970s, however, with the advent of support groups such as SANDS (Stillbirth and Neonatal Death Support) miscarriage and stillbirth were increasingly seen as the devastating loss of an individual baby, while the mother was seen as someone in need of emotional and other support. With the advent of new prenatal screening technologies in the late twentieth century, there has been a return of the idea of maternal responsibility for producing a 'successful' outcome. This project seeks to critically examines the wide range of socially constructed meanings of pregnancy loss and interrogate the arguments of those groups, such as the medical profession, religious and support groups, participating in these constructions. It will build on existing histories of motherhood, childbirth and pregnancy in Australia and, therefore, also the history of Australian women.

This thesis examines the constraints and options inherent in placing feminist demands on the state, the limits of such interventions, and the subjective, intimate understandings of feminism among agents who have aimed to change the state from within. First, I describe the central element of a

This thesis seeks to tell the story of the evolution of ordained ministry in the Christian Church, with an emphasis on the work of the ministry in the Anglican Church of Western Australia since the arrival of the first settlers in 1829. After a brief look at the early days, the focus is on the efforts to recruit ordination candidates in Western Australia during the terms of each of the six Archbishops of Perth from 1914 up to the present time. An integral part of the narrative is the histories of the Perth Clergy Training College, later renamed St John's College, from 1899 to 1929 and John Wollaston Theological College, which has served varying roles from 1957 to the present time. Particular attention is given to the period 1972 to 1981, when Wollaston was home to the Interim Course for candidates who, in those years, were sent interstate for their primary theological education. They returned to Perth for a year's training and reflection in pastoral ministry before being ordained and appointed to parishes. The narrative relates how, with the exception of Archbishop Le Fanu, the Archbishops believed that there should be an ordination training programme in Western Australia. The first and third Archbishops believed that the priority was for ordinands to have a liberal education at University, so they could hold their own, as it were, with the leaders of other professions in the community. Archbishop Carnley, in particular, believed that the teaching of theology snould be university based, because it was a fundamental discipline. And so we follow the story to the present time when theological education is based at Murdoch University and is taught in an ecumenical setting with each participating church conducting its own programmes in the areas of pastoral care and ministry formation. The total process for the training of clergy presently in vogue is one in which the Church in Western Australia should have justifiable pride, yet the study does suggest that there are some areas that Church leaders might well consider ripe for further development.

This research focuses on the role of Buddhism in the changing lives of rural women in Sri Lanka since Independence from the British in 1948 up to the present time. In this thesis I pose two questions: firstly, how important is Buddhism in the everyday lives of rural women and secondly, what impact has changes in Buddhism since Independence had upon laywomen and renunciants. I have chosen the rural village Athale, in the dry zone of southeast Sri Lanka as my area of investigation. The history of the village dates back to the times of the great hero King Dutugemunu (I61-137BCE) and it is part of a complex of villages that form a socioeconomic unit. This research investigates the lives of the rural women who belong to this village and whose religious background is Sinhalese Theravada Buddhism, a way of life embedded in their culture. The thesis examines cultural, political, educational and religious changes since Independence, especially changes in Buddhism. The socioeconomic problems of contemporary Sri Lanka resulted in the changes adapted to the spirit religion. The meditative tradition of Buddhism still flourishes under lay as well as the renunciants, in Sri Lanka. Fieldwork in Sri Lanka took place in December 1997- February 1998 and in July 2000- September 2000. The Non Government Organisations have been active in the village since 1988. The data collection method used for this research was qualitative: personal interviews, participant observation, direct observation, informal conversations and surveys were used to gather personal and demographic details and how women practise Buddhism. The findings indicate that women have incorporated different methods of practising Buddhism to suit their needs at a particular time of their lives.

This study seeks to explore the role of peasant women in resistance to the antireligious campaigns during collectivization and analyze how the interplay of the state and resistors formed a new culture of religion in the countryside. I argue that while the state’s succeeded in controlling most of the public sphere, peasant women, engaging in subversive activities and exploiting the state’s ideology, succeeded in preserving a strong peasant adherence to religion prior to World War II. It was peasant women’s determination and adaptation that thwarted the party’s goal of nation-wide atheism.

Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.

Includes 2 previously published journal articles by the author: Women in architecture: a personal reflection ; and, "Half the sky, but no room of her own", as appendices. Includes bibliographical references (p. 233-251) An examination of some texts influential in the discourse of Australian architecture in the twentieth century. Explores from a feminist standpoint the gendered nature of discourse in contemporary Western architecture from an Australian perspective. The starting point for the thesis was an examination of Australian architectual discourse in search of some explanation for the continuing low numbers of women practitioners in Australia. Hypothesizes that contemporary Western architecture is imbued with a pervasive and dominant masculinity and that this is deeply imbedded in its discursive constructions: the body housed by architecture is assume to be male, the mind which produces architecture is assumed to be masculine. Given the cultural location of Australian architecture as a marginal participant in the wider arena of contemporary Western / international discourses, focuses on writing about two iconic figues in Western architecture; Le Corbusier, of international reknown; and, Glenn Murcutt, of predominantly local significance.

Introduction: I find myself in the pantry, cleaning shelves, in the laundry, water slopping around my elbows, at the washing line, pegging clothes. I watch myself clean shelves, wash, peg clothes. These are the rhythms that comfort. That postpone. (The Painted Woman, Sue Woolfe, p. 170) As a marginalised group in Australian art history and society, women artists possess a valuable and vital craft tradition which inevitably influences all aspects of their arts practice. Installation art, which has its origins in the craft tradition, has only been acknowledged in the art mainstream this decade; yet evolved in the home of the 1950s. The social policies of this era are well documented for their insistence on women remaining in the home in order to achieve personal success in their lives. This cultural oppressiveness paradoxically resulted in a revolution in women's art in the environment to which they were confined. Women's creative energies were diverted and sublimated into the home, resulting in aesthetic statements of individuality in home decoration. As an art movement, women's installation art in the home provided the similar structures to formally recognised art schools in the mainstream, and include: informal networks and training (schools); matriarchs within the community who were knowledgable in craft traditions and techniques and shared these with younger women (mentorships); visiting other homes and providing constructive advice (critiques); and women's magazines and glory boxes (art journals and sketch books). A re-examination of this vital period in women's art history will reveal the social policies and cultural influences which insidiously undermined women's art, which was based on craft traditions.

This thesis investigates the prevalence of religious themes in the work of several prominent contemporary women writers—Margaret Atwood, Michèle Roberts, Alice Walker and A.L. Kennedy. Relying on Luce Irigaray’s recent theorisations of the religious and its relationship to feminine subjectivity, this research considers the subversive potential of engaging with religious discourse through literature, and contributes to burgeoning criticism of feminist revisionary writing. The novels analysed in this thesis show, often in violent detail, that the way the religious dimension has been conceptualised and articulated enforces negative views of female sexuality, justifies violence against the body, alienates women from autonomous creative expression and paralyses the development of a subjectivity in the feminine. Rather than looking at women’s religious revision primarily as a means of asserting female authority, as previous studies have done, I argue that these writers, in addition to critiquing patriarchal religion, articulate ways of being and knowing that subvert the binary logic that dominates Western religious discourse. Chapter I contextualises this research in Luce Irigaray’s theories and outlines existing work on feminist revisionist literature. The remaining chapters offer close readings of key novels in light of these theories: Chapter II examines Atwood’s interrogation of oppositional logic in religious discourse through her novel The Handmaid’s Tale. Chapter III explores two novels by Roberts that expose the violence inherent in religious discourse and deconstruct the subjection of the (female) body to the (masculine) Word. Chapters IV and V analyse the fiction of Kennedy and Walker respectively, revealing how their novels confront the religious denigration of feminine sexuality and refigure the connection between eroticism and divinity. Evident in each of these fictional accounts is a forceful critique of religious discourse, as well as an attempt to more closely reconcile foundational religious oppositions between divinity and humanity, flesh and spirit, and body and Word.