Littérature scientifique sur le sujet « Sanders, Bernard – Political and social views »

Interactions between Latin Europeans and the Islamic world during the medievalperiod have received great attention in numerous scholarly studies. Thefocus of such works often consists of an attempt to delineate the constructionof identities and the extent to which they were utilized to mark out an “other.”By contrast, one of König’s most important conclusions demonstrates that formedieval Arab-Islamic scholars writing about the Latin West, these Latin Christiansocieties “were often simply regarded as alternative manifestations ofhuman life and its social and political organisation” (pp. 327-28).This is primarily a historiographical investigation with a macro-historicalapproach. König analyzes material spanning the early Islamic period (the seventhcentury) to the later medieval period (the fifteenth century) and covers arange of genres. It could be said that such an approach fails to critically analyzethe motivations of individual Muslim authors, something that the author doesacknowledge in his preface. However, such analyses lie beyond the scope ofthe project at hand. Furthermore, a macro-historical approach is necessary forchallenging previous scholarship on the subject. Bernard Lewis asserted thatthe Latin West was perceived as a united barbaric monolith, one viewed at bestwith disinterest in the minds of Muslim writers – a view that continues to influencescholarship to this day ...

Opening ParagraphOne of the more interesting historiographical debates that emerged in the course of the great burst of research into Akan (actually primarily Asante) history during the 1950s and 1960s concerned the ‘structure’ of the Asante empire, or ‘Greater Asante’ as one of the contributors to the debate, Kwame Arhin, has termed it (Arhin, 1967). The debates have largely been informed by a synchronic, ‘centrist’ approach; that is, by an approach that views the imperial structure at a given point in time, and primarily from the perspective of the political centre, the capital town of Kumase. The 1970s have seen a proliferation of regional studies of the Akan and their neighbours, and so it is perhaps time to reopen the debate on the nature of the Asante imperial order from a broader perspective, one that is both more sensitive to change over time and includes the emerging views from the periphery (see, for example, Berberich, 1974; Case, 1979; Ferguson, 1972; Greene, 1981; Haight, 1981; Handloff, 1982; Sanders, 1980; Weaver, 1975; Yarak, 1976). The present paper first briefly sketches the social and political setting in nineteenth-century Elmina (εdena), then critically reviews the historiographical debate over the structure of Greater Asante, and lastly offers an alternative approach to the study of Greater Asante based on a case study of the history of Asante relations with Elmina.

يكتسب تحليل الخطاب النقدي شعبية واسعة باعتباره وسيلة متعددة التخصصات لفهم أنواع مختلفة من الخطاب. فمن خلال التركيز على الخطاب الأدبي كأنموذج، تبحث هذه الدراسة في فكرة تحليل الخطاب النقدي وأبعاده المتعددة والاليات المستخدمة لتحليل الخطاب وذلك للوصول الى فهم نقدي للنص المختار. تم في هذه الدراسة اختيار "اللسلاح والرجل" للكاتب جورج برنارد شو وهي مسرحية سياسية واجتماعية تعرض وجهات نظر ومواقف اجتماعية مختلفة تجاه فكرة الحرب والحب وقد تمت تم اختيار "الأسلحة والرجل" لجورج برنارد شو وهي مسرحية سياسية واجتماعية لهذه الدراسة لأنها تعرض وجهات نظر ومواقف اجتماعية مختلفة تجاه فكرة الحرب والحب. George Bernard Shaw's "Arms and Man," a political and social play, was selected for this study because it presents different social views and attitudes toward the idea of ​​war and love. تم اختيار مسرحية "Arms and the Man" لجورج برنارد شو ، وهي مسرحية سياسية واجتماعية لهذه الدراسة لأنها تعرض وجهات نظر ومواقف اجتماعية مختلفة تجاه فكرة الحرب والحب. George Bernard Shaw's "Arms and the Man," a political and social play, was selected for this study because it presents different social views and attitudes toward the idea of ​​war and love. Can't load full results Try again Retrying... كتابتها بعد الحرب الصربية البلغارية عام 1885. تحاول الدراسة الحالية إظهار مفاهيم سلطة الحرب والحب حيث تظهر المسرحية العديد من الأفكار المتناقضة حول القضايا الاجتماعية والسياسية وتعكس آراء شو ضد الحرب والبطولة و تهدف الدراسة أيضا إلى إظهار المعنى الأيديولوجي والقوي المتأصل في خطابهم. تمتمت كتابته بعد الحرب الصربية البلغارية في عام 1885. تحاول الدراسة إظهار مفاهيم قوة الحب والحرب لأنها أظهرت العديد من الأفكار المتناقضة حول القضايا الاجتماعية والسياسية. It was written after the Serbian-Bulgarian war in 1885. The study attempts to show the concepts of the power of love and war because it showed many contradictory ideas about social and political issues. تمت كتابته بعد الحرب الصربية البلغارية في عام 1885. تحاول الدراسة إظهار مفاهيم قوة الحب والحرب حيث أظهرت العديد من الأفكار المتناقضة حول القضايا الاجتماعية والسياسية. It was written after the Serbian-Bulgarian war in 1885. The study attempts to show the concepts of the power of love and war as it showed many contradictory ideas about social and political issues. Can't load full results Try again Retrying... اختيار المقتطفات عشوائياً لتحليلها وتضمنت خطاب الذكور والإناث. يتم اختيار المقتطفات عشوائياً لتحليلها ، بما في ذلك خطب الذكور والإناث. The excerpts are randomly selected for analysis, including male and female speeches. يتم اختيار المقتطفات عشوائياً لتحليلها ، بما في ذلك خطب الذكور والإناث على حدٍ سواء. The extracts are randomly selected for analysis, including both male and female speeches. Can't load full results Try again Retrying... تستخدم الدراسة منهج فيركلاف الجدلي العلائقي "أنموذج ثلاثي الأبعاد" في تحليل البيانات. واعتمادًا على تحليل البيانات والجزء النظري، أظهر البحث أن نصوص بنية المعلومة مهمة جدًا لاكتشاف الأيديولوجيات وتفوق سلطة النساء على سلطة الرجال كموضوع رئيس للدراسة

The article focuses on the two great figures of the XX century, Bernard Shaw and Albert Einstein. Their occupations belonged to quite distant realms of science and fiction, and the only event that united the two in public consciousness was Shaw’s speech in honor of Einstein at the OTR fundraising dinner at the Savoy Hotel on 28th October 1930 where he bestowed the honorary title of “Maker of the Universe” upon the scientist. However, these two great men had much more in common than it is generally accepted. The paper presents some little-known details of Shaw — Einstein relationship, establishes a correlation between their views on a number of socio-political, scientific, philosophic, ethical and aesthetical issues including common grounds and principal differences in their attitude towards the USA and the American social structure. Apart from the few existing articles in the foreign academic journals, this research relies on the official European and American press records of Shaw’s and Einstein’s speeches, their private correspondence, diary entries, memoirs and (auto)biographies created by their close friends, colleagues and contemporaries (such as Beatrice Webb, Leopold Infeld, Ronald Clark), as well as Einstein’s essays and Shaw’s dramas. Another significant figure in the paper is the American writer and scientist Archibald Henderson who, according to professor W.L. Phelps, was “perhaps the only living man who can talk on their own level with the two greatest intellects of today, George Bernard Shaw and Albert Einstein.” The vast majority of documents, radio and video addresses cited in this article have not been translated into Russian; the paper is a pioneering study in Russia, where this topic remains unknown and haven’t so far attracted attention of the Russian academia.

Populism is a fairly young concept. It does not have a single definition, neither does it have a single ideology. Populists can operate in a wide spectrum — from the extreme left to the extreme right. They gain popularity by focusing on issues important to large groups of the population that are avoided by the political elite. In Europe it is immigration issue, in the USA it is the loss of jobs in industry; in Ukraine it is low income, unequal opportunities, unfair distribution of wealth, and corruption. Recently, there has been growing support for populist parties and politicians. Populists, in particular, support traditional social values, nationalism, and oppose immigration. Populists can influence politics, for example, the populist United Kingdom Independence Party initiated a referendum in June 2016 on the UK's membership in the European Union, which resulted in the victory of the supporters of Brexit - the exit of the UK. As Professor Inglehart notes, populism is spreading as a response to the transformation of values, populism expresses a "rollback" from post-materialist values. Populist politicians are unsuccessfully trying to find a solution to the new challenges that have arisen as a result of globalization and the formation of an artificial intelligence society. Thus, Donald Trump's proposals are predominantly xenophobic and authoritarian in nature. Another American politician, Bernard Sanders, notes the solution to the acute problem of economic inequality, but the reforms he proposes are ineffective. In this article, the author try to understand what this phenomenon is, what forms and drivers it has, and most importantly, how populism is measured in Europe and what examples of measurement there are in Ukraine. The results of a study in Ukraine presented in the article make it possible to identify trends of populism growth and find ways to oppose it.

Sitor Situmorang, Toba na Sae; Sejarah lembaga sosial politik abad XIII-XX (Johann Angerler) Raul Pertierra, Science, technology, and everyday culture in the Philippines (Greg Bankoff) Françoise Gérard and François Ruf (eds), Agriculture in crisis; People, commodities and natural resources in Indonesia, 1996-2000 (Peter Boomgaard) Kennet Sillander, Acting authoritatively; How authority is expressed through social action among the Bentian of Indonesian Borneo (Aurora Donzelli) Kathleen M. Nadeau, Liberation theology in the Philippines; Faith in a revolution (Gareth Fisher) Roy Ellen, On the edge of the Banda Zone; Past and present in the social organization of a Moluccan trading network (Gregory Forth) Roy Ellen, On the edge of the Banda Zone; Past and present in the social organization of a Moluccan trading network (J.M. Gullick) I.H.N. Evans, Bornean diaries, 1938-1942 (Fiona Harris) S. Margana, Kraton Surakarta dan Yogyakarta 1769-1874 (Mason C. Hoadley) Henry Frei, Guns of February; Ordinary Japanese soldiers’ views of the Malayan campaign and the fall of Singapore 1941-42 (Russell Jones) Gerrit Knaap and Heather Sutherland, Monsoon traders; Ships, skippers and commodities in eighteenth-century Makassar (J. Thomas Lindblad) David W. Fraser and Barbara G. Fraser, Mantles of merit; Chin textiles from Myanmar, India and Bangladesh (Sandra A. Niessen) Kees Snoek, E. du Perron; Het leven van een smalle mens (Frank Okker) Arthur J. Dommen, The Indochinese experience of the French and the Americans; Nationalism and communism in Cambodia, Laos and Vietnam (Vatthana Pholsena) J.H.M.C. Boelaars and A.C. Blom, Mono Koame; ‘Wij denken ook’ (Anton Ploeg) James J. Fox and Dionisio Babo Soares (eds), Out of the ashes; Destruction and reconstruction of East Timor (Johanna van Reenen) Anke Niehof and Firman Lubis (eds), Two is enough; Family planning in Indonesia under the New Order 1968-1998 (Elisabeth Schröder-Butterfill) Andrew MacIntyre, The power of institutions; Political architecture and governance (Henk Schulte Nordholt) Carol Ireson-Doolittle and Geraldine Moreno-Black, The Lao; Gender, power, and livelihood (Guido Sprenger) David L. Gosling (with a foreword by Ninian Smart), Religion and ecology in India and Southeast Asia (Bryan S. Turner) William C. Clarke, Remembering Papua New Guinea; An eccentric ethnography (Donald Tuzin) Review essay Gerben Nooteboom: Competition, collateral damage, or ‘just accidents’? Three explanations of ethnic violence in Indonesia: - Jacques Bertrand, Nationalism and ethnic conflict in Indonesia - Cristina Eghenter, Bernard Sellato, and G. Simon Devung (eds), Social science research and conservation management in the interior of Borneo; Unravelling past and present interactions of people and forests - Nancy Lee Peluso and Michael Watts (eds), Violent environments - Günther Schlee (ed.), Imagined differences; Hatred and the construction of identity

e4323070This article presents an excerpt, from a broader research that was focused on understanding the relationship with school knowledge that young students presented during the context of student school occupation, on the occasion of the “School Reorganization” proposal of the state of São Paulo in 2015. Starting from a qualitative methodology, and using two data collection instruments - interview and textual production. In this work, the interpretation of interviews carried out with two high school students from two state schools in the city of São Carlos who were involved in this occupation is known because they are contrary to that government policy. The result led us to affirm that these two young students involved in the occupation were mobilized by school knowledge, since the dimensions: 'social, identity and epistemic', which make up Bernard Charlot's theory, were identified in the students' speeches/writings. Therefore, in the case of the 'social dimension of knowledge', the aspects identified are those that are related to the school space, their socializations, their political views and, the notion of collectivity they express, their understanding of the importance of the family and the relationship itself teacher Student. The ‘epistemic dimension with knowledge’, the particularities associated with it, are those that have to do with the pedagogical aspects, the very activity carried out by the young person and his most diverse learnings. Finally, the elements that characterize the ‘identity dimension with knowledge’ are related to your expectations of the future, as well as your understandings of self-image and understanding that characterize your personal tastes.ResumoEsse artigo apresenta um recorte, de uma pesquisa mais ampla que esteve focada em compreender a relação com o saber escolar que jovens estudantes apresentaram durante o contexto de ocupação escolar estudantil, por ocasião da proposta de “Reorganização Escolar” do estado de São Paulo em 2015. Partindo de uma metodologia qualitativa, e usando dois instrumentos de coleta de dados: entrevista e produção textual, que possibilitaram as análises de dados. Nesse trabalho, é dado a conhecer a interpretação de entrevistas realizadas com dois estudantes do ensino médio de duas escolas estaduais da cidade de São Carlos que estiveram envolvidos nessa ocupação por serem contrários àquela política de governo. O resultado nos levou a afirmar que esses dois jovens estudantes envolvidos na ocupação estavam mobilizados pelos saberes escolares, uma vez que as dimensões: ‘social, identitária e epistêmica’, que compõem a teórica de Bernard Charlot, foram identificadas nas falas/escritas dos estudantes. Portanto, no caso da ‘dimensão social do saber’, os aspectos identificados são aqueles que estão relacionados com espaço escolar, as suas socializações, suas visões políticas e, a noção de coletividade que expressam seus entendimentos da importância da família e da própria relação professor-aluno. Já a ‘dimensão epistêmica com o saber’ as particularidades associadas a ela, são aquelas que têm a ver com os aspectos pedagógicos, a própria atividade realizada pelo jovem e suas mais diversas aprendizagens. Finalmente, os elementos que caracterizam a ‘dimensão identitária com o saber’ têm relação com suas expectativas de futuro, bem como suas compreensões da autoimagem e do entendimento que caracterizam seus gostos pessoais.Palavras-chave: Relação com o saber, Jovens estudantes, Ensino Médio, Reorganização EscolarKeywords: Relationship with knowledge, Young students, High school, School reorganization.ReferencesANDES. Não fechem nossas escolas! InformANDES, Brasília, n. 53, p. 12-13, dez. 2015.CORREA, Juliana C. “Bagulho do Pensamento”: A relação com o saber e os jovens estudantes do ensino médio. Dissertação (Mestrado em Educação) - Universidade Federal de São Carlos, São Carlos, 236f 2017.APEOESP. Reorganização escolar silenciosa em SP pode ameaçar emprego de professores, diz pesquisadora. 8 jul. 2016. Disponível em: http://www.apeoesp.org.br/noticias/noticias-2016/reorganizacao-escolar-silenciosa-em-sp-pode-ameacar-emprego-de-professores-diz-pesquisadora/. Acesso em: 10 jan. 2017.CENPEC LITTERIS. O Jovem, a escola e o saber: Uma preocupação social no Brasil. In. CHARLOT, B. (ORG.). Os jovens e o Saber: Perspectivas Mundiais. Porto Alegre: Ed. Artmed, 2011.CHARLOT, Bernard. Da relação com o saber: elementos para uma teoria. Tradução de Bruno Magne. Porto Alegre: Artes. Médicas, 2000.CHARLOT, Bernard. Relação com o Saber, Formação dos Professores e Globalização: Questões para a educação hoje. Porto Alegre: Artmed, 2005.CHARLOT, Bernard. Relação com o saber e com a escola entre estudantes de periferia. Cadernos de pesquisa, n. 97, p. 47-63, 2013.CORTI, Ana Paula de Oliveira; CORROCHANO, Maria Carla; SILVA, José Alves da. “Ocupar e resistir”: a insurreição dos estudantes paulistas. Educação Sociedade, v. 37, n. 137, p. 1159-1176, 2016.DAYRELL, Juarez; CARRANO, Paulo César. Jovens no Brasil: difíceis travessias de fim de século e promessas de um outro mundo. Revista Jóvenes del Centro de Investigaciones y Estudios sobre Juventud. México: CIEJUVIMJ, 2003.FREITAS, Luiz Carlos de. Privatização do ensino público no Brasil e movimentos de resistência dos estudantes. Desidades, v. 13, p. 28-31, 2016.GOMES, Rodrigo. REDE BRASIL ATUAL. Apeoesp: 'Não vamos aceitar o fechamento de escolas e a redução de jornada e salários'. 29 out. 2015. Disponível em: http://www.redebrasilatual.com.br/educacao/2015/10/apeoesp-nao-vamos-aceitar-o-fechamento-de-escolas-e-a-reducao-de-jornada-4054.html. Acesso em: 10 jan. 2017.MARTINS, Marcos Francisco et al. As ocupações das escolas estaduais da região de Sorocaba/SP: falam os estudantes secundaristas-Entrevista. Crítica Educativa, v. 2, n. 1, p. 227-260, 2016.MOREIRA, Wagner Wey; SIMÕES, Regina; PORTO, Eline. Análise de conteúdo: técnica de elaboração e análise de unidades de significado. Revista Brasileira de Ciência e Movimento, v. 13, n. 4, p. 107-114, 2005.OCUPAÇÕES, atos e polêmicas: veja histórico da reorganização escolar. G1, 4 dez. 2015. Disponível em: http://g1.globo.com/sao-paulo/escolas-ocupadas/noticia/2015/12/ocupacoes-atos-e-polemicas-veja-historico-da-reorganizacao-escolar.html. Acesso em: 12 nov. 2016.OZELLA, Sérgio. Adolescências construídas: a visão da psicologia sócio histórica. São Paulo, Cortez, 2003.SÃO PAULO. Reorganização escolar, Secretaria de Educação. Governo do estado de São Paulo, 2015. Disponível em: http://www.educacao.sp.gov.br/reorganizacao. Acesso em: 28 ago. 2016.

A harmonious state of things is often perceived idyllic. It is devoid of cacophony, hostility, and dissension. It denotes peace, accord, and a relationship characterized by a lack of conflict. True harmony goes much deeper than absence of conflict or condemnation for the lack of peace. This paper presents the challenges to harmony using the theory of care ethics. It will unveil the possibilities of care, even if it was initially lodged at home and family. Using an expansive view, this paper claims that harmony is not farfetched if nations bring to the table the ethics of care. Hinged on care ethics are the principles of collective praxis, peace, and solidarity which enrich human potentials and makes interconnections, and solidarity possible. Thus, the paper will employ philosophical and theological analysis that addresses the following: 1) Care ethics as an ethical concept with myriad variants, yet praxis-driven; 2) Pope Francis’ Laudato Si’ as an appeal to foster care for all; 3) A theological reinterpretation of “rada”, and 4) Care ethics as an injunction to revalue care as a social good. Incorporating Pope Francis’ message in Laudato Si’, this paper hopes to underscore promoting a culture of caring through collective dialogue. References Anderlik, Mary R. The Ethics of Managed Care: A Pragmatic Approach. Bloomingdale: Indiana University Press. 2001. Blair-Loy, Mary. Competing Devotions: Career and Family among Women Executives. Cambridge, Massachusetts: Harvard University Press. 2003. Frank Parsons, Susan, ed. The Cambridge Companion to Feminist Theology. Cambridge: Margaret Beaufort Institute of Theology, 2002. Frank Parsons, Susan. Feminism and Christian Ethics. Cambridge: Cambridge University Press, 1996. Gardner, E. Clinton. Justice and Christian Ethics. Cambridge: Cambridge University Press, 1995. Gensler, Harry J., Earl W.Spurgin, and James C.Swindal, eds. Ethics: Contemporary Readings. New York: Routledge, 2004. Greene-Mccreight, Kathryn. Feminist Reconstructions of Christian Doctrine: Narrative Analysis and Appraisal. Oxford: Oxford University Press, 2000. Grimshaw, Jean. Philosophy and Feminist Thinking. Minneapolis: University of Minnesota Press, 1986. Groenhout, Ruth E. “I Can’t Say No: Self-Sacrifice and an Ethics of Care,” in Ruth E. Groenhout and Marya Bower, eds. Philosophy, Feminism, and Faith, pp. 152-174. Bloomington: Indiana University Press, 2003. Groenhout, Ruth E. and Marya Bower, eds. Philosophy, Feminism, and Faith. Bloomington: Indiana University Press, 2003. Hampton, Jean. “Feminist Contractarianism,” in in Louise Antony and Charlotte Witt, eds. A Mind of One’s Own, pp. 227–255. Boulder, Colo.: Westview Press, 1993. Held, Virginia. ‘The Ethics of Care’ in David Copp, ed. The Oxford Handbook of Ethical Theory. New York: Oxford University Press, 2006. Held, Virginia. The Ethics of Care: Personal, Political, and Global. Oxford: Oxford University Press, 2006. Hilkert Andolsen, Barbara. “Agape in Feminist Ethics,” The Journal of Religious Ethics 9 (1981): 69–83. Hoagland, Sarah Lucia. “Some Thoughts on ‘Caring,’” in Claudia Card, ed. Feminist Ethics, pp. 246–63. Lawrence: University Press of Kansas, 1991. Hoffman, Martin L. Empathy and Moral Development: Implications for Caring and Justice. Cambridge: Cambridge University Press, 2000 Homiak, Marcia. “Feminism and Aristotle’s Rational Ideal,” in Louise Antony and Charlotte Witt, eds. A Mind of One’s Own, pp.1–18. Boulder, Colo.: Westview Press, 1993. Hoose, Bernard. Christian Ethics: An Introduction. London: Continuum, 1998. Isherwood, Lisa and Kathleen McPhillips, eds. Post-Christian Feminisms: A Critical Approach. Hampshire. England: Ashgate, 2008. Jardine, Alice and Paul Smith, eds. Men in Feminism. New York: Routledge, 1987. Kieran Cronin. Rights and Christian Ethics. Cambridge: Cambridge University Press, 1992. Macrae, Janet A. Nursing as a Spiritual Practice: A Contemporary Application of Florence Nightingale's Views. New York: Springer Publishing Company. 2001. Michael Slote, Morals from Motives. New York: Oxford University Press, 2001. Murphy, Peter F. Feminism and Masculinities: Oxford Readings in Feminism. Oxford: Oxford University Press, 2004. Murray, Mary. The Law of the Father? Patriarchy in the Transition from Feudalism to Capitalism London: Routledge, 1995. Outka, Gene. “Universal Love and Impartiality.” In Edmund Santurri and William Werpehowski, eds. The Love Commandments: Essays in Christian Ethics and Moral Philosophy. Washington, D.C.: Georgetown University Press, 1992. Parks, Jennifer A. No Place Like Home? Feminist Ethics and Home Health Care. Bloomingdale: Indiana University Press. 2003. Post, Stephen. A Theory of Agape: On the Meaning of Christian Love. Lewisburg, Pa.: Bucknell University Press, 1990. Ramsey, Paul. Basic Christian Ethics. Louisville: Westminster/John Knox Press, 1993.

Introduction The academic area known as food studies—incorporating elements from disciplines including anthropology, folklore, history, sociology, gastronomy, and cultural studies as well as a range of multi-disciplinary approaches—asserts that cooking and eating practices are less a matter of nutrition (maintaining life by absorbing nutrients from food) and more a personal or group expression of various social and/or cultural actions, values or positions. The French philosopher, Michel de Certeau agrees, arguing, moreover, that there is an urgency to name and unpick (what he identifies as) the “minor” practices, the “multifarious and silent reserve of procedures” of everyday life. Such practices are of crucial importance to all of us, as although seemingly ordinary, and even banal, they have the ability to “organise” our lives (48). Within such a context, the following aims to consider the influence and significance of an important (although largely unstudied) professional figure in rural and regional economic life: the country food preparer variously known as the local chef or cook. Such an approach is obviously framed by the concept of “cultural economy”. This term recognises the convergence, and interdependence, of the spheres of the cultural and the economic (see Scott 335, for an influential discussion on how “the cultural geography of space and the economic geography of production are intertwined”). Utilising this concept in relation to chefs and cooks seeks to highlight how the ways these figures organise (to use de Certeau’s term) the social and cultural lives of those in their communities are embedded in economic practices and also how, in turn, their economic contributions are dependent upon social and cultural practices. This initial mapping of the influence and significance of the rural and regional chef in one rural and regional area, therefore, although necessarily different in approach and content, continues the application of such converged conceptualisations of the cultural and economic as Teema Tairu’s discussion of the social, recreational and spiritual importance of food preparation and consumption by the unemployed in Finland, Guy Redden’s exploration of how supermarket products reflect shared values, and a series of analyses of the cultural significance of individual food products, such as Richard White’s study of vegemite. While Australians, both urban and rural, currently enjoy access to an internationally renowned food culture, it is remarkable to consider that it has only been during the years following the Second World War that these sophisticated and now much emulated ways of eating and cooking have developed. It is, indeed, only during the last half century that Australian eating habits have shifted from largely Anglo-Saxon influenced foods and meals that were prepared and eaten in the home, to the consumption of a wider range of more international and sophisticated foods and meals that are, increasingly, prepared by others and eaten outside the consumer’s residence. While a range of commonly cited influences has prompted this relatively recent revolution in culinary practice—including post-war migration, increasing levels of prosperity, widespread international travel, and the forces of globalisation—some of this change owes a debt to a series of influential individual figures. These tastemakers have included food writers and celebrity chefs; with early exponents including Margaret Fulton, Graham Kerr and Charmaine Solomon (see Brien). The findings of this study suggests that many restaurant chefs, and other cooks, have similarly played, and continue to take, a key role in the lives of not only the, necessarily, limited numbers of individuals who dine in a particular eatery or the other chefs and/or cooks trained in that establishment (Ruhlman, Reach), but also the communities in which they work on a much broader scale. Considering Chefs In his groundbreaking study, A History of Cooks and Cooking, Australian food historian Michael Symons proposes that those who prepare food are worthy of serious consideration because “if ‘we are what we eat’, cooks have not just made our meals, but have also made us. They have shaped our social networks, our technologies, arts and religions” (xi). Writing that cooks “deserve to have their stories told often and well,” and that, moreover, there is a “need to invent ways to think about them, and to revise our views about ourselves in their light” (xi), Symons’s is a clarion call to investigate the role and influence of cooks. Charles-Allen Baker-Clark has explicitly begun to address this lacunae in his Profiles from the Kitchen: What Great Cooks Have Taught Us About Ourselves and Our Food (2006), positing not only how these figures have shaped our relationships with food and eating, but also how these relationships impact on identities, culture and a range of social issues including those of social justice, spirituality and environmental sustainability. With the growing public interest in celebrities, it is perhaps not surprising that, while such research on chefs and/or cooks is still in its infancy, most of the existing detailed studies on individuals focus on famed international figures such as Marie-Antoine Carême (Bernier; Kelly), Escoffier (James; Rachleff; Sanger), and Alexis Soyer (Brandon; Morris; Ray). Despite an increasing number of tabloid “tell-all” surveys of contemporary celebrity chefs, which are largely based on mass media sources and which display little concern for historical or biographical accuracy (Bowyer; Hildred and Ewbank; Simpson; Smith), there have been to date only a handful of “serious” researched biographies of contemporary international chefs such as Julia Child, Alice Waters (Reardon; Riley), and Bernard Loiseux (Chelminski)—the last perhaps precipitated by an increased interest in this chef following his suicide after his restaurant lost one of its Michelin stars. Despite a handful of collective biographical studies of Australian chefs from the later-1980s on (Jenkins; O’Donnell and Knox; Brien), there are even fewer sustained biographical studies of Australian chefs or cooks (Clifford-Smith’s 2004 study of “the supermarket chef,” Bernard King, is a notable exception). Throughout such investigations, as well as in other popular food writing in magazines and cookbooks, there is some recognition that influential chefs and cooks have worked, and continue to work, outside such renowned urban culinary centres as Paris, London, New York, and Sydney. The Michelin starred restaurants of rural France, the so-called “gastropubs” of rural Britain and the advent of the “star-chef”-led country bed and breakfast establishment in Australia and New Zealand, together with the proliferation of farmer’s markets and a public desire to consume locally sourced, and ecologically sustainable, produce (Nabhan), has focused fresh attention on what could be called “the rural/regional chef”. However, despite the above, little attention has focused on the Australian non-urban chef/cook outside of the pages of a small number of key food writing magazines such as Australian Gourmet Traveller and Vogue Entertaining + Travel. Setting the Scene with an Australian Country Example: Armidale and Guyra In 2004, the Armidale-Dumaresq Council (of the New England region, New South Wales, Australia) adopted the slogan “Foodies thrive in Armidale” to market its main city for the next three years. With a population of some 20,000, Armidale’s main industry (in economic terms) is actually education and related services, but the latest Tourist Information Centre’s Dining Out in Armidale (c. 2006) brochure lists some 25 restaurants, 9 bistros and brasseries, 19 cafés and 5 fast food outlets featuring Australian, French, Italian, Mediterranean, Chinese, Thai, Indian and “international” cuisines. The local Yellow Pages telephone listings swell the estimation of the total number of food-providing businesses in the city to 60. Alongside the range of cuisines cited above, a large number of these eateries foreground the use of fresh, local foods with such phrases as “local and regional produce,” “fresh locally grown produce,” “the finest New England ingredients” and locally sourced “New England steaks, lamb and fresh seafood” repeatedly utilised in advertising and other promotional material. Some thirty kilometres to the north along the New England highway, the country town of Guyra, proclaimed a town in 1885, is the administrative and retail centre for a shire of some 2,200 people. Situated at 1,325 metres above sea level, the town is one of the highest in Australia with its main industries those of fine wool and lamb, beef cattle, potatoes and tomatoes. Until 1996, Guyra had been home to a large regional abattoir that employed some 400 staff at the height of its productivity, but rationalisation of the meat processing industry closed the facility, together with its associated pet food processor, causing a downturn in employment, local retail business, and real estate values. Since 2004, Guyra’s economy has, however, begun to recover after the town was identified by the Costa Group as the perfect site for glasshouse grown tomatoes. Perfect, due to its rare combination of cool summers (with an average of less than two days per year with temperatures over 30 degrees celsius), high winter light levels and proximity to transport routes. The result: 3.3 million kilograms of truss, vine harvested, hydroponic “Top of the Range” tomatoes currently produced per annum, all year round, in Guyra’s 5-hectare glasshouse: Australia’s largest, opened in December 2005. What residents (of whom I am one) call the “tomato-led recovery” has generated some 60 new local jobs directly related to the business, and significant flow on effects in terms of the demand for local services and retail business. This has led to substantial rates of renovation and building of new residential and retail properties, and a noticeably higher level of trade flowing into the town. Guyra’s main street retail sector is currently burgeoning and stories of its renewal have appeared in the national press. Unlike many similar sized inland towns, there are only a handful of empty shops (and most of these are in the process of being renovated), and new commercial premises have recently been constructed and opened for business. Although a small town, even in Australian country town terms, Guyra now has 10 restaurants, hotel bistros and cafés. A number of these feature local foods, with one pub’s bistro regularly featuring the trout that is farmed just kilometres away. Assessing the Contribution of Local Chefs and Cooks In mid-2007, a pilot survey to begin to explore the contribution of the regional chef in these two close, but quite distinct, rural and regional areas was sent to the chefs/cooks of the 70 food-serving businesses in Armidale and Guyra that I could identify. Taking into account the 6 returns that revealed a business had closed, moved or changed its name, the 42 replies received represented a response rate of 65.5per cent (or two thirds), representatively spread across the two towns. Answers indicated that the businesses comprised 18 restaurants, 13 cafés, 6 bistro/brasseries, 1 roadhouse, 1 takeaway/fast food and 3 bed and breakfast establishments. These businesses employed 394 staff, of whom 102 were chefs and/cooks, or 25.9 per cent of the total number of staff then employed by these establishments. In answer to a series of questions designed to ascertain the roles played by these chefs/cooks in their local communities, as well as more widely, I found a wide range of inputs. These chefs had, for instance, made a considerable contribution to their local economies in the area of fostering local jobs and a work culture: 40 (95 per cent) had worked with/for another local business including but not exclusively food businesses; 30 (71.4 per cent) had provided work experience opportunities for those aspiring to work in the culinary field; and 22 (more than half) had provided at least one apprenticeship position. A large number had brought outside expertise and knowledge with them to these local areas, with 29 (69 per cent) having worked in another food business outside Armidale or Guyra. In terms of community building and sustainability, 10 (or almost a quarter) had assisted or advised the local Council; 20 (or almost half) had worked with local school children in a food-related way; 28 (two thirds) had helped at least one charity or other local fundraising group. An extra 7 (bringing the cumulative total to 83.3 per cent) specifically mentioned that they had worked with/for the local gallery, museum and/or local history group. 23 (more than half) had been involved with and/or contributed to a local festival. The question of whether they had “contributed anything else important, helpful or interesting to the community” elicited the following responses: writing a food or wine column for the local paper (3 respondents), delivering TAFE teacher workshops (2 respondents), holding food demonstrations for Rotary and Lions Clubs and school fetes (5 respondents), informing the public about healthy food (3 respondents), educating the public about environmental issues (2 respondents) and working regularly with Meals on Wheels or a similar organisation (6 respondents, or 14.3 per cent). One respondent added his/her work as a volunteer driver for the local ambulance transport service, the only non-food related response to this question. Interestingly, in line with the activity of well-known celebrity chefs, in addition to the 3 chefs/cooks who had written a food or wine column for the local newspaper, 11 respondents (more than a quarter of the sample) had written or contributed to a cookbook or recipe collection. One of these chefs/cooks, moreover, reported that he/she produced a weblog that was “widely read”, and also contributed to international food-related weblogs and websites. In turn, the responses indicated that the (local) communities—including their governing bodies—also offer some support of these chefs and cooks. Many respondents reported they had been featured in, or interviewed and/or photographed for, a range of media. This media comprised the following: the local newspapers (22 respondents, 52.4 per cent), local radio stations (19 respondents, 45.2 per cent), regional television stations (11 respondents, 26.2 per cent) and local websites (8 respondents, 19 per cent). A number had also attracted other media exposure. This was in the local, regional area, especially through local Council publications (31 respondents, 75 per cent), as well as state-wide (2 respondents, 4.8 per cent) and nationally (6 respondents, 14.3 per cent). Two of these local chefs/cooks (or 4.8 per cent) had attracted international media coverage of their activities. It is clear from the above that, in the small area surveyed, rural and regional chefs/cooks make a considerable contribution to their local communities, with all the chefs/cooks who replied making some, and a number a major, contribution to those communities, well beyond the requirements of their paid positions in the field of food preparation and service. The responses tendered indicate that these chefs and cooks contributed regularly to local public events, institutions and charities (with a high rate of contribution to local festivals, school programs and local charitable activities), and were also making an input into public education programs, local cultural institutions, political and social debates of local importance, as well as the profitability of other local businesses. They were also actively supporting not only the future of the food industry as a whole, but also the viability of their local communities, by providing work experience opportunities and taking on local apprentices for training and mentorship. Much more than merely food providers, as a group, these chefs and cooks were, it appears, also operating as food historians, public intellectuals, teachers, activists and environmentalists. They were, moreover, operating as content producers for local media while, at the same time, acting as media producers and publishers. Conclusion The terms “chef” and “cook” can be diversely defined. All definitions, however, commonly involve a sense of professionalism in food preparation reflecting some specialist knowledge and skill in the culinary arts, as well as various levels of creativity, experience and responsibility. In terms of the specific duties that chefs and professional cooks undertake every day, almost all publications on the subject deal specifically with workplace related activities such as food and other supply ordering, staff management, menu planning and food preparation and serving. This is constant across culinary textbooks (see, for instance, Culinary Institute of America 2002) and more discursive narratives about the professional chef such as the bestselling autobiographical musings of Anthony Bourdain, and Michael Ruhlman’s journalistic/biographical investigations of US chefs (Soul; Reach). An alternative preliminary examination, and categorisation, of the roles these professionals play outside their kitchens reveals, however, a much wider range of community based activities and inputs than such texts suggest. It is without doubt that the chefs and cooks who responded to the survey discussed above have made, and are making, a considerable contribution to their local New England communities. It is also without doubt that these contributions are of considerable value, and valued by, those country communities. Further research will have to consider to what extent these contributions, and the significance and influence of these chefs and cooks in those communities are mirrored, or not, by other country (as well as urban) chefs and cooks, and their communities. Acknowledgements An earlier version of this paper was presented at the Engaging Histories: Australian Historical Association Regional Conference, at the University of New England, September 2007. I would like to thank the session’s participants for their insightful comments on that presentation. A sincere thank you, too, to the reviewers of this article, whose suggestions assisted my thinking on this piece. Research to complete this article was carried out whilst a Visiting Fellow with the Research School of Humanities, the Australian National University. References Armidale Tourist Information Centre. Dining Out in Armidale [brochure]. Armidale: Armidale-Dumaresq Council, c. 2006. Baker-Clark, C. A. Profiles from the Kitchen: What Great Cooks have Taught us about Ourselves and our Food. Lexington: UP of Kentucky, 2006. Bernier, G. Antoine Carême 1783-1833: La Sensualité Gourmande en Europe. Paris: Grasset, 1989. Bourdain, A. Kitchen Confidential: Adventures in the Culinary Underbelly. New York: Harper Perennial, 2001. Bowyer, A. Delia Smith: The Biography. London: André Deutsch, 1999. Brandon, R. The People’s Chef: Alexis Soyer, A Life in Seven Courses. Chichester: Wiley, 2005. Brien, D. L. “Australian Celebrity Chefs 1950-1980: A Preliminary Study.” Australian Folklore 21 (2006): 201–18. Chelminski, R. The Perfectionist: Life and Death In Haute Cuisine. New York: Gotham Books, 2005. Clifford-Smith, S. A Marvellous Party: The Life of Bernard King. Milson’s Point: Random House Australia, 2004. Culinary Institute of America. The Professional Chef. 7th ed. New York: Wiley, 2002. de Certeau, M. The Practice of Everyday Life. Berkeley: U of California P, 1988. Hildred, S., and T. Ewbank. Jamie Oliver: The Biography. London: Blake, 2001. Jenkins, S. 21 Great Chefs of Australia: The Coming of Age of Australian Cuisine. East Roseville: Simon and Schuster, 1991. Kelly, I. Cooking for Kings: The Life of Antoine Carême, The First Celebrity Chef. New York: Walker and Company, 2003. James, K. Escoffier: The King of Chefs. London and New York: Hambledon and London, 2002. Morris, H. Portrait of a Chef: The Life of Alexis Soyer, Sometime Chef to the Reform Club. Cambridge: Cambridge UP, 1938. Nabhan, G. P. Coming Home to Eat: The Pleasures and Politics of Local Foods. New York: W.W. Norton, 2002. O’Donnell, M., and T. Knox. Great Australian Chefs. Melbourne: Bookman Press, 1999. Rachleff, O. S. Escoffier: King of Chefs. New York: Broadway Play Pub., 1983. Ray, E. Alexis Soyer: Cook Extraordinary. Lewes: Southover, 1991. Reardon, J. M. F. K. Fisher, Julia Child, and Alice Waters: Celebrating the Pleasures of the Table. New York: Harmony Books, 1994. Redden, G. “Packaging the Gifts of Nation.” M/C: A Journal of Media and Culture 2.7 (1999) accessed 10 September 2008 http://www.uq.edu.au/mc/9910/gifts.php. Riley, N. Appetite For Life: The Biography of Julia Child. New York: Doubleday, 1977. Ruhlman, M. The Soul of a Chef. New York: Viking, 2001. Ruhlman, M. The Reach of a Chef. New York: Viking, 2006. Sanger, M. B. Escoffier: Master Chef. New York: Farrar Straus Giroux, 1976. Scott, A. J. “The Cultural Economy of Cities.” International Journal of Urban and Regional Research 212 (1997) 323–39. Simpson, N. Gordon Ramsay: The Biography. London: John Blake, 2006. Smith, G. Nigella Lawson: A Biography. London: Andre Deutsch, 2005. Symons, M. A History of Cooks and Cooking. Urbana and Chicago: U of Illinois P, 2004. Tairu, T. “Material Food, Spiritual Quest: When Pleasure Does Not Follow Purchase.” M/C: A Journal of Media and Culture 2.7 (1999) accessed 10 September 2008 http://www.uq.edu.au/mc/9910/pleasure.php. White, R. 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About half way through Yann Arthus-Bertrand’s film Home (2009) the narrator describes the fall of the Rapa Nui, the indigenous people of the Easter Islands. The narrator posits that the Rapa Nui culture collapsed due to extensive environmental degradation brought about by large-scale deforestation. The Rapa Nui cut down their massive native forests to clear spaces for agriculture, to heat their dwellings, to build canoes and, most importantly, to move their enormous rock sculptures—the Moai. The disappearance of their forests led to island-wide soil erosion and the gradual disappearance of arable land. Caught in the vice of overpopulation but with rapidly dwindling basic resources and no trees to build canoes, they were trapped on the island and watched helplessly as their society fell into disarray. The sequence ends with the narrator’s biting remark: “The real mystery of the Easter Islands is not how its strange statues got there, we know now; it's why the Rapa Nui didn't react in time.” In their unrelenting desire for development, the Rapa Nui appear to have overlooked the role the environment plays in maintaining a society. The island’s Moai accompanying the sequence appear as memento mori, a lesson in the mortality of human cultures brought about by their own misguided and short-sighted practices. Arthus-Bertrand’s Home, a film composed almost entirely of aerial photographs, bears witness to present-day environmental degradation and climate change, constructing society as a fragile structure built upon and sustained by the environment. Home is a call to recognise how contemporary practices of post-industrial societies have come to shape the environment and how they may impact the habitability of Earth in the near future. Through reflexivity and a ritualised structure the text invites spectators to look at themselves in a new light and remake their self-image in the wake of global environmental risk by embracing new, alternative core practices based on balance and interconnectedness. Arthus-Bertrand frames climate change not as a burden, but as a moment of profound realisation of the potential for change and humans ability to create a desirable future through hope and our innate capacity for renewal. This article examines how Arthus-Bertrand’s ritualised construction of climate change aims to remake viewers’ perception of present-day environmental degradation and investigates Home’s place in contemporary climate change communication discourse. Climate change, in its capacity to affect us globally, is considered a world risk. The most recent peer-reviewed Synthesis Report of the Intergovernmental Panel on Climate Change suggests that the concentration of atmospheric greenhouse gases has increased markedly since human industrialisation in the 18th century. Moreover, human activities, such as fossil fuel burning and agricultural practices, are “very likely” responsible for the resulting increase in temperature rise (IPPC 37). The increased global temperatures and the subsequent changing weather patterns have a direct and profound impact on the physical and biological systems of our planet, including shrinking glaciers, melting permafrost, coastal erosion, and changes in species distribution and reproduction patterns (Rosenzweig et al. 353). Studies of global security assert that these physiological changes are expected to increase the likelihood of humanitarian disasters, food and water supply shortages, and competition for resources thus resulting in a destabilisation of global safety (Boston et al. 1–2). Human behaviour and dominant practices of modernity are now on a path to materially impact the future habitability of our home, Earth. In contemporary post-industrial societies, however, climate change remains an elusive, intangible threat. Here, the Arctic-bound species forced to adapt to milder climates or the inhabitants of low-lying Pacific islands seeking refuge in mainland cities are removed from the everyday experience of the controlled and regulated environments of homes, offices, and shopping malls. Diverse research into the mediated and mediatised nature of the environment suggests that rather than from first-hand experiences and observations, the majority of our knowledge concerning the environment now comes from its representation in the mass media (Hamilton 4; Stamm et al. 220; Cox 2). Consequently the threat of climate change is communicated and constructed through the news media, entertainment and lifestyle programming, and various documentaries and fiction films. It is therefore the construction (the representation of the risk in various discourses) that shapes people’s perception and experience of the phenomenon, and ultimately influences behaviour and instigates social response (Beck 213). By drawing on and negotiating society’s dominant discourses, environmental mediation defines spectators’ perceptions of the human-nature relationship and subsequently their roles and responsibilities in the face of environmental risks. Maxwell Boykoff asserts that contemporary modern society’s mediatised representations of environmental degradation and climate change depict the phenomena as external to society’s primary social and economic concerns (449). Julia Corbett argues that this is partly because environmental protection and sustainable behaviour are often at odds with the dominant social paradigms of consumerism, economic growth, and materialism (175). Similarly, Rowan Howard-Williams suggests that most media texts, especially news, do not emphasise the link between social practices, such as consumerist behaviour, and their environmental consequences because they contradict dominant social paradigms (41). The demands contemporary post-industrial societies make on the environment to sustain economic growth, consumer culture, and citizens’ comfortable lives in air-conditioned homes and offices are often left unarticulated. While the media coverage of environmental risks may indeed have contributed to “critical misperceptions, misleading debates, and divergent understandings” (Boykoff 450) climate change possesses innate characteristics that amplify its perception in present-day post-industrial societies as a distant and impersonal threat. Climate change is characterised by temporal and spatial de-localisation. The gradual increase in global temperature and its physical and biological consequences are much less prominent than seasonal changes and hence difficult to observe on human time-scales. Moreover, while research points to the increased probability of extreme climatic events such as droughts, wild fires, and changes in weather patterns (IPCC 48), they take place over a wide range of geographical locations and no single event can be ultimately said to be the result of climate change (Maibach and Roser-Renouf 145). In addition to these observational obstacles, political partisanship, vested interests in the current status quo, and general resistance to profound change all play a part in keeping us one step removed from the phenomenon of climate change. The distant and impersonal nature of climate change coupled with the “uncertainty over consequences, diverse and multiple engaged interests, conflicting knowledge claims, and high stakes” (Lorenzoni et al. 65) often result in repression, rejection, and denial, removing the individual’s responsibility to act. Research suggests that, due to its unique observational obstacles in contemporary post-industrial societies, climate change is considered a psychologically distant event (Pawlik 559), one that is not personally salient due to the “perceived distance and remoteness [...] from one’s everyday experience” (O’Neill and Nicholson-Cole 370). In an examination of the barriers to behaviour change in the face of psychologically distant events, Robert Gifford argues that changing individuals’ perceptions of the issue-domain is one of the challenges of countering environmental inertia—the lack of initiative for environmentally sustainable social action (5). To challenge the status quo a radically different construction of the environment and the human-nature relationship is required to transform our perception of global environmental risks and ultimately result in environmentally consequential social action. Yann Arthus-Bertrand’s Home is a ritualised construction of contemporary environmental degradation and climate change which takes spectators on a rite of passage to a newfound understanding of the human-nature relationship. Transformation through re-imagining individuals’ roles, responsibilities, and practices is an intrinsic quality of rituals. A ritual charts a subjects path from one state of consciousness to the next, resulting in a meaningful change of attitudes (Deflem 8). Through a lifelong study of African rituals British cultural ethnographer Victor Turner refined his concept of rituals in a modern social context. Turner observed that rituals conform to a three-phased processural form (The Ritual Process 13–14). First, in the separation stage, the subjects are selected and removed from their fixed position in the social structure. Second, they enter an in-between and ambiguous liminal stage, characterised by a “partial or complete separation of the subject from everyday existence” (Deflem 8). Finally, imbued with a new perspective of the outside world borne out of the experience of reflexivity, liminality, and a cathartic cleansing, subjects are reintegrated into the social reality in a new, stable state. The three distinct stages make the ritual an emotionally charged, highly personal experience that “demarcates the passage from one phase to another in the individual’s life-cycle” (Turner, “Symbols” 488) and actively shapes human attitudes and behaviour. Adhering to the three-staged processural form of the ritual, Arthus-Bertrand guides spectators towards a newfound understanding of their roles and responsibilities in creating a desirable future. In the first stage—the separation—aerial photography of Home alienates viewers from their anthropocentric perspectives of the outside world. This establishes Earth as a body, and unearths spectators’ guilt and shame in relation to contemporary world risks. Aerial photography strips landscapes of their conventional qualities of horizon, scale, and human reference. As fine art photographer Emmet Gowin observes, “when one really sees an awesome, vast place, our sense of wholeness is reorganised [...] and the body seems always to diminish” (qtd. in Reynolds 4). Confronted with a seemingly infinite sublime landscape from above, the spectator’s “body diminishes” as they witness Earth’s body gradually taking shape. Home’s rushing rivers of Indonesia are akin to blood flowing through the veins and the Siberian permafrost seems like the texture of skin in extreme close-up. Arthus-Bertrand establishes a geocentric embodiment to force spectators to perceive and experience the environmental degradation brought about by the dominant social practices of contemporary post-industrial modernity. The film-maker visualises the maltreatment of the environment through suggested abuse of the Earth’s body. Images of industrial agricultural practices in the United States appear to leave scratches and scars on the landscape, and as a ship crosses the Arctic ice sheets of the Northwest Passage the boat glides like the surgeon’s knife cutting through the uppermost layer of the skin. But the deep blue water that’s revealed in the wake of the craft suggests a flesh and body now devoid of life, a suffering Earth in the wake of global climatic change. Arthus-Bertrand’s images become the sublime evidence of human intervention in the environment and the reflection of present-day industrialisation materially altering the face of Earth. The film-maker exploits spectators’ geocentric perspective and sensibility to prompt reflexivity, provide revelations about the self, and unearth the forgotten shame and guilt in having inadvertently caused excessive environmental degradation. Following the sequences establishing Earth as the body of the text Arthus-Bertrand returns spectators to their everyday “natural” environment—the city. Having witnessed and endured the pain and suffering of Earth, spectators now gaze at the skyscrapers standing bold and tall in the cityscape with disillusionment. The pinnacles of modern urban development become symbols of arrogance and exploitation: structures forced upon the landscape. Moreover, the images of contemporary cityscapes in Home serve as triggers for ritual reflexivity, allowing the spectator to “perceive the self [...] as a distanced ‘other’ and hence achieve a partial ‘self-transcendence’” (Beck, Comments 491). Arthus-Bertrand’s aerial photographs of Los Angeles, New York, and Tokyo fold these distinct urban environments into one uniform fusion of glass, metal, and concrete devoid of life. The uniformity of these cultural landscapes prompts spectators to add the missing element: the human. Suddenly, the homes and offices of desolate cityscapes are populated by none other than us, looking at ourselves from a unique vantage point. The geocentric sensibility the film-maker invoked with the images of the suffering Earth now prompt a revelation about the self as spectators see their everyday urban environments in a new light. Their homes and offices become blemishes on the face of the Earth: its inhabitants, including the spectators themselves, complicit in the excessive mistreatment of the planet. The second stage of the ritual allows Arthus-Bertrand to challenge dominant social paradigms of present day post-industrial societies and introduce new, alternative moral directives to govern our habits and attitudes. Following the separation, ritual subjects enter an in-between, threshold stage, one unencumbered by the spatial, temporal, and social boundaries of everyday existence. Turner posits that a subjects passage through this liminal stage is necessary to attain psychic maturation and successful transition to a new, stable state at the end of the ritual (The Ritual Process 97). While this “betwixt and between” (Turner, The Ritual Process 95) state may be a fleeting moment of transition, it makes for a “lived experience [that] transforms human beings cognitively, emotionally, and morally.” (Horvath et al. 3) Through a change of perceptions liminality paves the way toward meaningful social action. Home places spectators in a state of liminality to contrast geocentric and anthropocentric views. Arthus-Bertrand contrasts natural and human-made environments in terms of diversity. The narrator’s description of the “miracle of life” is followed by images of trees seemingly defying gravity, snow-covered summits among mountain ranges, and a whale in the ocean. Grandeur and variety appear to be inherent qualities of biodiversity on Earth, qualities contrasted with images of the endless, uniform rectangular greenhouses of Almeria, Spain. This contrast emphasises the loss of variety in human achievements and the monotony mass-production brings to the landscape. With the image of a fire burning atop a factory chimney, Arthus-Bertrand critiques the change of pace and distortion of time inherent in anthropocentric views, and specifically in contemporary modernity. Here, the flames appear to instantly eat away at resources that have taken millions of years to form, bringing anthropocentric and geocentric temporality into sharp contrast. A sequence showing a night time metropolis underscores this distinction. The glittering cityscape is lit by hundreds of lights in skyscrapers in an effort, it appears, to mimic and surpass daylight and thus upturn the natural rhythm of life. As the narrator remarks, in our present-day environments, “days are now the pale reflections of nights.” Arthus-Bertrand also uses ritual liminality to mark the present as a transitory, threshold moment in human civilisation. The film-maker contrasts the spectre of our past with possible visions of the future to mark the moment of now as a time when humanity is on the threshold of two distinct states of mind. The narrator’s descriptions of contemporary post-industrial society’s reliance on non-renewable resources and lack of environmentally sustainable agricultural practices condemn the past and warn viewers of the consequences of continuing such practices into the future. Exploring the liminal present Arthus-Bertrand proposes distinctive futurescapes for humankind. On the one hand, the narrator’s description of California’s “concentration camp style cattle farming” suggests that humankind will live in a future that feeds from the past, falling back on frames of horrors and past mistakes. On the other hand, the example of Costa Rica, a nation that abolished its military and dedicated the budget to environmental conservation, is recognition of our ability to re-imagine our future in the face of global risk. Home introduces myths to imbue liminality with the alternative dominant social paradigm of ecology. By calling upon deep-seated structures myths “touch the heart of society’s emotional, spiritual and intellectual consciousness” (Killingsworth and Palmer 176) and help us understand and come to terms with complex social, economic, and scientific phenomena. With the capacity to “pattern thought, beliefs and practices,” (Maier 166) myths are ideal tools in communicating ritual liminality and challenging contemporary post-industrial society’s dominant social paradigms. The opening sequence of Home, where the crescent Earth is slowly revealed in the darkness of space, is an allusion to creation: the genesis myth. Accompanied only by a gentle hum our home emerges in brilliant blue, white, and green-brown encompassing most of the screen. It is as if darkness and chaos disintegrated and order, life, and the elements were created right before our eyes. Akin to the Earthrise image taken by the astronauts of Apollo 8, Home’s opening sequence underscores the notion that our home is a unique spot in the blackness of space and is defined and circumscribed by the elements. With the opening sequence Arthus-Bertrand wishes to impart the message of interdependence and reliance on elements—core concepts of ecology. Balance, another key theme in ecology, is introduced with an allusion to the Icarus myth in a sequence depicting Dubai. The story of Icarus’s fall from the sky after flying too close to the sun is a symbolic retelling of hubris—a violent pride and arrogance punishable by nemesis—destruction, which ultimately restores balance by forcing the individual back within the limits transgressed (Littleton 712). In Arthus-Bertrand’s portrayal of Dubai, the camera slowly tilts upwards on the Burj Khalifa tower, the tallest human-made structure ever built. The construction works on the tower explicitly frame humans against the bright blue sky in their attempt to reach ever further, transgressing their limitations much like the ill-fated Icarus. Arthus-Bertrand warns that contemporary modernity does not strive for balance or moderation, and with climate change we may have brought our nemesis upon ourselves. By suggesting new dominant paradigms and providing a critique of current maxims, Home’s retelling of myths ultimately sees spectators through to the final stage of the ritual. The last phase in the rite of passage “celebrates and commemorates transcendent powers,” (Deflem 8) marking subjects’ rebirth to a new status and distinctive perception of the outside world. It is at this stage that Arthus-Bertrand resolves the emotional distress uncovered in the separation phase. The film-maker uses humanity’s innate capacity for creation and renewal as a cathartic cleansing aimed at reconciling spectators’ guilt and shame in having inadvertently exacerbated global environmental degradation. Arthus-Bertrand identifies renewable resources as the key to redeeming technology, human intervention in the landscape, and finally humanity itself. Until now, the film-maker pictured modernity and technology, evidenced in his portrayal of Dubai, as synonymous with excess and disrespect for the interconnectedness and balance of elements on Earth. The final sequence shows a very different face of technology. Here, we see a mechanical sea-snake generating electricity by riding the waves off the coast of Scotland and solar panels turning towards the sun in the Sahara desert. Technology’s redemption is evidenced in its ability to imitate nature—a move towards geocentric consciousness (a lesson learned from the ritual’s liminal stage). Moreover, these human-made structures, unlike the skyscrapers earlier in the film, appear a lot less invasive in the landscape and speak of moderation and union with nature. With the above examples Arthus-Bertrand suggests that humanity can shed the greed that drove it to dig deeper and deeper into the Earth to acquire non-renewable resources such as oil and coal, what the narrator describes as “treasures buried deep.” The incorporation of principles of ecology, such as balance and interconnectedness, into humanity’s behaviour ushers in reconciliation and ritual cleansing in Home. Following the description of the move toward renewable resources, the narrator reveals that “worldwide four children out of five attend school, never has learning been given to so many human beings” marking education, innovation, and creativity as the true inexhaustible resources on Earth. Lastly, the description of Antarctica in Home is the essence of Arthus-Bertrand’s argument for our innate capacity to create, not simply exploit and destroy. Here, the narrator describes the continent as possessing “immense natural resources that no country can claim for itself, a natural reserve devoted to peace and science, a treaty signed by 49 nations has made it a treasure shared by all humanity.” Innovation appears to fuel humankind’s transcendence to a state where it is capable of compassion, unification, sharing, and finally creating treasures. With these examples Arthus-Bertrand suggests that humanity has an innate capacity for creative energy that awaits authentic expression and can turn humankind from destroyer to creator. In recent years various risk communication texts have explicitly addressed climate change, endeavouring to instigate environmentally consequential social action. Home breaks discursive ground among them through its ritualistic construction which seeks to transform spectators’ perception, and in turn roles and responsibilities, in the face of global environmental risks. Unlike recent climate change media texts such as An Inconvenient Truth (2006), The 11th Hour (2007), The Age of Stupid (2009), Carbon Nation (2010) and Earth: The Operator’s Manual (2011), Home eludes simple genre classification. On the threshold of photography and film, documentary and fiction, Arthus-Bertrand’s work is best classified as an advocacy film promoting public debate and engagement with a universal concern—the state of the environment. The film’s website, available in multiple languages, contains educational material, resources to organise public screenings, and a link to GoodPlanet.info: a website dedicated to environmentalism, including legal tools and initiatives to take action. The film-maker’s approach to using Home as a basis for education and raising awareness corresponds to Antonio Lopez’s critique of contemporary mass-media communications of global risks. Lopez rebukes traditional forms of mediatised communication that place emphasis on the imparting of knowledge and instead calls for a participatory, discussion-driven, organic media approach, akin to a communion or a ritual (106). Moreover, while texts often place a great emphasis on the messenger, for instance Al Gore in An Inconvenient Truth, Leonardo DiCaprio in The 11th Hour, or geologist Dr. Richard Alley in Earth: The Operator’s Manual, Home’s messenger remains unseen—the narrator is only identified at the very end of the film among the credits. The film-maker’s decision to forego a central human character helps dissociate the message from the personality of the messenger which aids in establishing and maintaining the geocentric sensibility of the text. Finally, the ritual’s invocation and cathartic cleansing of emotional distress enables Home to at once acknowledge our environmentally destructive past habits and point to a hopeful, environmentally sustainable future. While The Age of Stupid mostly focuses on humanity’s present and past failures to respond to an imminent environmental catastrophe, Carbon Nation, with the tagline “A climate change solutions movie that doesn’t even care if you believe in climate change,” only explores the potential future business opportunities in turning towards renewable resources and environmentally sustainable practices. The three-phased processural form of the ritual allows for a balance of backward and forward-looking, establishing the possibility of change and renewal in the face of world risk. The ritual is a transformative experience. As Turner states, rituals “interrupt the flow of social life and force a group to take cognizance of its behaviour in relation to its own values, and even question at times the value of those values” (“Dramatic Ritual” 82). Home, a ritualised media text, is an invitation to look at our world, its dominant social paradigms, and the key element within that world—ourselves—with new eyes. It makes explicit contemporary post-industrial society’s dependence on the environment, highlights our impact on Earth, and reveals our complicity in bringing about a contemporary world risk. The ritual structure and the self-reflexivity allow Arthus-Bertrand to transform climate change into a personally salient issue. This bestows upon the spectator the responsibility to act and to reconcile the spectre of the past with the vision of the future.Acknowledgments The author would like to thank Dr. Angi Buettner whose support, guidance, and supervision has been invaluable in preparing this article. 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Abstract Bernard Bolzano was a Christian humanist who devoted a lifetime of thought and writing to a far-reaching and wide-ranging reform of the representation, organization, and discovery of knowledge. He was ordained as a Catholic priest in 1805 and thereafter, for almost fifteen years, he held a university post in Prague lecturing in theology and giving regular ‘edifying discourses’ to both the students and the public. He was eventually dismissed from his post by the Hapsburg Emperor, Franz I, because his public views, on social and political issues were deemed dangerously liberal, and his theological views even heretical.