Articoli di riviste sul tema "United States – Economic conditions – 1933-1945"

The article presents the experience of Japan in the post-war reconstruction of the country in the period 1945–1991. The socio-economic situation of the country after the Second World War was considered. The historical stages of the country's development in the period under study are determined. The historical conditions in which the country found itself in the postwar period are analyzed. Key historical figures who influenced the development of the country were identified. The directions and measures of reforming and development of the country are revealed and presented. The importance of external factors and foreign policy for the country's assertion on the world stage has been proved. The factors of creating an effective political system, effective public administration, sustainable social and human development are formulated. It was proved that the United States has played an important role in forcing both Japan's political and economic systems. The United States provided Japan with significant financial, economic, and food aid to Japan. During the war between the United States and Korea and Vietnam, the United States placed military orders in Japan, which contributed to the development of the country's industrial base. It was found that the quality of the labor force, its general education and professional level played an extremely important role in the reconstruction of the economy. The effective state regulation of economic development in Japan, which on the one hand was aimed at developing the civil sector of the economy, and on the other at concentrating efforts on cooperation between government and private business at the stage of developing solutions to economic development, played a critical role in "Japanese miracle".

AbstractThis study measures the effects of macroeconomic conditions upon the popularity of the incumbent party in Canadian federal general elections from 1945 to 1988. In so doing it uses a model similar to the retrospective voting models used in electoral studies in the United States. The results suggest that for the elections from 1945 to 1972, bad economic conditions preceding the election benefited the incumbent party. For the elections from 1974 to 1988, these effects were diminished or reversed. Such results have precedents in separate studies that use Canadian poll data. However, they contradict the general conclusion of American studies that bad conditions hurt the incumbent. This contradiction suggests that the model's assumptions about voting behaviour, which appear to be verified by the American studies, do not apply universally.

Abstract This paper analyses the 13 business cycles since 1933 to provide evidence on the old question of whether recessions cause crime. Using data from the United States, we find that recessions are consistently associated with an uptick in burglary and robbery, and a reduction in theft of motor vehicles. There is no statistical association with homicide. These patterns are suggestive of the relative importance of the various channels by which economic conditions influence crime.

Abstract Rudolf Modley was an associate at Otto Neurath’s Social and Economic Museum in interwar Vienna, where the Vienna Method of Pictorial Statistics was developed. It became Isotype (International System of Typographic Picture Education) from the mid-1930s. Modley went to the United States as early as 1930 and founded Pictorial Statistics, Inc., in New York in 1934 and Pictograph Corporation in 1940. In the decades after 1945 Modley’s activity profile fanned out, but he continued to be active in the field of information design. In his last twelve years, he codesigned the Glyphs Project with cultural anthropologist Margaret Mead, which aimed to create a limited number of universally understood symbols. Although Modley was strongly influenced by his early professional experiences with Otto Neurath, he evolved in the United States away from the visual education work practiced in Vienna. His work was therefore not a linear continuation of Isotype, but an attempt to adapt the visual language to American conditions.

The stance of the Catholic Church in the United States of America on the problems related to workers’ wages is an interesting issue from the point of view of the ethics of economic life and the development of Catholic social thought. The interpretation of the main Catholic social ideas contained in Leo XIII’s encyclical letter Rerum novarum was made by Father John Augustine Ryan (1896–1945), who soon became a major proponent of the idea that a good economic policy can only result from good ethics. In the history of the United States of America, the turn of the 19th and 20th centuries was a time of the development of labor unions, associations and workers’ organizations as well as the consolidation of efforts to achieve equitable remuneration (a living wage) and regulate working conditions. It was also a time of struggling with the ideas of socialism and nationalism. The Catholic Church played a significant role in the discourse on these issues, including the influence of John A. Ryan. His efforts led to one of the most important interpretations of economic life: The Program of Social Reconstruction (1919), and some of its postulates can be found in the New Deal legislation.

Introduction. This article aims to analyze the process of security cooperation between the European Union and countries in Latin America from the perspective of historical institutionalism and the methodological tools proposed by the Copenhagen School. The author covers the main stages of the development of relations between these two regions, starting with early initiatives in the field of political and economic support and moving towards deeper cooperation in the field of security. Methods. The main theoretical and methodological support of this study is historical neo-institutionalism, which focuses attention on the role of institutional choices made earlier in the historical past, i.e., the “path dependence” principle. The research uses the sector-specific approach to security analysis developed by the Copenhagen School. Analysis and results. In the historical context, three main stages can be distinguished in the development of relations between the EU and the countries of the LCA in the field of security. The first bipolar stage (1945–1991) was characterized mainly by political and economic support from the United States and NATO as the main structure of regional security. Relations between the EU and Latin American countries at this time were sporadic, largely complicated by multiple crises within Latin American countries. However, in the 1960s, relations in the fields of economic cooperation and economic security began to be built between the regions. In the conditions of the second stage, post-bipolar (1991–2014), the concept of strategic partnership begins to be actively developed between regions, not only in the economic but also in the political and military spheres. Also, the EU, trying to simultaneously institutionally build its own security policy and the European army, began to conduct peacekeeping operations during this period with varying success (since 2003). The current stage (from 2014 to present) is characterized by growing contradictions between Russia, Ukraine, and the collective West, consolidated around the United States, as well as the destruction of the newly created post-bipolar regional security system. The LCA countries, which are afraid of being drawn into a conflict, are trying to develop their own course in the field of security policy.

Flea-borne typhus, due to Rickettsia typhi and R. felis, is an infection causing fever, headache, rash, and diverse organ manifestations that can result in critical illness or death. This is the second part of a two-part series describing the rise, decline, and resurgence of flea-borne typhus (FBT) in the United States over the last century. These studies illustrate the influence of historical events, social conditions, technology, and public health interventions on the prevalence of a vector-borne disease. Flea-borne typhus was an emerging disease, primarily in the Southern USA and California, from 1910 to 1945. The primary reservoirs in this period were the rats Rattus norvegicus and Ra. rattus and the main vector was the Oriental rat flea (Xenopsylla cheopis). The period 1930 to 1945 saw a dramatic rise in the number of reported cases. This was due to conditions favorable to the proliferation of rodents and their fleas during the Depression and World War II years, including: dilapidated, overcrowded housing; poor environmental sanitation; and the difficulty of importing insecticides and rodenticides during wartime. About 42,000 cases were reported between 1931–1946, and the actual number of cases may have been three-fold higher. The number of annual cases of FBT peaked in 1944 at 5401 cases. American involvement in World War II, in the short term, further perpetuated the epidemic of FBT by the increased production of food crops in the American South and by promoting crowded and unsanitary conditions in the Southern cities. However, ultimately, World War II proved to be a powerful catalyst in the control of FBT by improving standards of living and providing the tools for typhus control, such as synthetic insecticides and novel rodenticides. A vigorous program for the control of FBT was conducted by the US Public Health Service from 1945 to 1952, using insecticides, rodenticides, and environmental sanitation and remediation. Government programs and relative economic prosperity in the South also resulted in slum clearance and improved housing, which reduced rodent harborage. By 1956, the number of cases of FBT in the United States had dropped dramatically to only 98. Federally funded projects for rat control continued until the mid-1980s. Effective antibiotics for FBT, such as the tetracyclines, came into clinical practice in the late 1940s. The first diagnostic test for FBT, the Weil-Felix test, was found to have inadequate sensitivity and specificity and was replaced by complement fixation in the 1940s and the indirect fluorescent antibody test in the 1980s. A second organism causing FBT, R. felis, was discovered in 1990. Flea-borne typhus persists in the United States, primarily in South and Central Texas, the Los Angeles area, and Hawaii. In the former two areas, the opossum (Didelphis virginiana) and cats have replaced rats as the primary reservoirs, with the cat flea (Ctenocephalides felis) now as the most important vector. In Hawaii, 73% of cases occur in Maui County because it has lower rainfall than other areas. Despite great successes against FBT in the post-World War II era, it has proved difficult to eliminate because it is now associated with our companion animals, stray pets, opossums, and the cat flea, an abundant and non-selective vector. In the new millennium, cases of FBT are increasing in Texas and California. In 2018–2019, Los Angeles County experienced a resurgence of FBT, with rats as the reservoir.

After 1945, the United States of America (USA) was worried about any possible harm to its interests within the Continent of Asia due to the ongoing rapid expansion of the Union of Soviet Socialist Republics (USSR) and Peoples Republic of China (PRC) after 1917 and 1949 respectively. Therefore, as a result of its Russo-Sino-phobia, the USA made alliances with the Asian countries based on their mutual national interests. In those relations, the USA was mostly an economic and military aid donor while its allies were recipients of that US-aid. In return, the USA was utilizing the geo-strategic positions of its allies in Asia to counter the USSR and PRC. Pakistan came into being on August 14, 1947 with poor economic and military conditions at home having a conventional rival (India) on its eastern border. The USA offered friendship to it. Pakistan accepted the US-offer and the US started to utilize Pakistan's geo-strategic position against the USSR and PRC. In return, Pakistan got huge US-aid to improve its economic and military infrastructure. The central theme of this research paper is, 'how the US-aid played its role in economic and military development of Pakistan during 1947-71 and what were its impacts? Key Words: National Interests, Economic and Military Aid, Pakistan-US relations, SEATO, CENTO

Executive Summary: The current international order is based on the historical factors that unfolded in the past, one such major historical factor that shaped our current world is the shift of global power from the British Empire to the United States of America. The shift took place in the 20th century due to the unstable and ever-changing circumstances in the geopolitical realm. A host of different factors formed the rise of nationalism in Europe, anti-imperialist sentiments in colonies, and the First World War amongst others had a role to play in the unfolding of the event in question. The inter-war era i.e. the period of 1919-1945 which was the period of peace between the two World Wars could be said to be the most crucial period in this regard. The objective of this paper is to study the shift of political power from London to Washington in the inter-war period and to understand the effects of this seismic geopolitical change on the world at large. This paper will try to examine the shift by analyzing the economic, political, social, and geopolitical realities of the time. The various important events that occurred in the period like the Treaty of Versailles, humiliating conditions placed on Germany, formation of the League of Nations, etc. to understand their direct or indirect impact on the establishment of the United States of America as the global powerhouse that it today and how it first became a contender and them the victor of the cold war. The research uses several different research methods ranging from primary research, secondary sources, and comparative analysis of a few reliable sources that offer insight into the subject.

As a result of the analysis of the documents of the American Military Administration, agreements, signed at the official governmental level by the representatives of the Allies, personal documents, articles of the German newspaper “Die Zeit” and sociological researches carried out by the scientific institutions, the authors of the article outline the main mechanisms, procedures, institutions for the implementation of the denazification and identify its advantages and disadvantages during the American occupation in 1945-1949. Denazification implemented in the American occupation zone did not remain ineffective. This process also had a shocking effect for the civilians, for it meant “social degradation and humiliation in the eyes of society”. If there was no internal purification of the former criminals, all reinterpreted individuals were now forced to outbrave “political moderation and restraint” and to accept new conditions. With the adoption of democracy “from above” during the transitional justice, there can be no unequivocal answer to the question whether the national socialist dictatorship in Germany could be regarded as successful. The United States of America quickly realized that the future of Germany would depend on both the announced denazification and the economic recovery. The American government approved the adoption of the Basic Law (Constitution of the Federal Republic of Germany). In any case, the American policy toward Germany consistently advocated German unity and the integration of a prosperous and strong state, provided that it would become a constituent of a capitalist and democratic international system as a responsible party.

Introduction. The world economic crisis of 1900-1903, which was accompanied by a crisis in the social sphere and resulted in the emergence of protests among the working class, became one of the significant factors that led to the First World War of 1914-1918. Therefore, there was the keen necessity to form a new international law and order with social and economic components. The League of Nations’ creation ensured its establishment, and the social and economic cooperation of states was concentrated within the framework of the ILO, in order to resolve social conflicts, protect the rights of workers, improve working conditions and increase their living standards. However, the continuation of the crisis was the next stage of the Second World War of 1939-1945 and taking into consideration the duration of this crisis in the XXI century the threat of a new world war in the nearest future cannot be excluded. The instability of international relations is the result of the destruction of the international law and order, which is replaced by protectionism in the form of regionalism. Conclusions. Within the framework of international organizations, in particularthe UN, ILO, EU a set of anti-crisis measures is adopted in order to overcome the consequences of the global crisis. However, they are not sufficient, often improvisational ,and the urgency of crisis management requirements leads to non-optimal solutions. Current legal order cannot be considered without the social and economic rights and activities of the ILO. The organization is designed, in particular, to ensure the establishment of universal peace based on social justice; develop and implement norms and principles in the field of labour; provide decent employment and social protection for all; develop international measures and programs for the implementation of human rights, improving working and living conditions; develop international labour standards etc. The states’ efforts to overcome this crisis should cover all levels of cooperation between states in the social and economic sphere, the adoption of appropriate effective measures, and decisions that would be characterized not situationally, but by systematic preparation for various crisis situations, including more active application of forecasts and different scenario planning. Key words: International Law, Social and Economic Rights, League of Nations,United Nations, International Labour Organization, World Economic Crisis, Anticrisis Measures in the Social Sphere.

The Eagle and the Roots is Louis Adamic's last book and, in his own opinion, his most important one. The printed version of that work is an expurgated version of the author's typescript which is preserved in several incomplete copies, kept in various public and private archives in Yugoslavia and in the United States. The work was written on the basis of the author's personal impressions during his second visit to his native land in 1949. The published version of The Eagle and the Roots discusses the political and economic conditions in Yugoslavia in 1949, the moods of the Yugoslav people, their top politicians and intellectuals at the time of the first five-year plan (Book One), including a biography of Josip Broz Tito until 1945 with an outline of the most important events in the country before and during World War II (Book Two). In various passages scattered in both books, it describes the selfsacrifice and the resistance of the Yugoslav people during the Liberation War. An important subject is the dissention between Tito and Stalin which had its germs in the prewar period. The author follows its development through the war and during the first years after the liberation until the Cominform resolution in June 1948.

The Eagle and the Roots is Louis Adamic's last book and, in his own opinion, his most important one. The printed version of that work is an expurgated version of the author's typescript which is preserved in several incomplete copies, kept in various public and private archives in Yugoslavia and in the United States. The work was written on the basis of the author's personal impressions during his second visit to his native land in 1949. The published version of The Eagle and the Roots discusses the political and economic conditions in Yugoslavia in 1949, the moods of the Yugoslav people, their top politicians and intellectuals at the time of the first five-year plan (Book One), including a biography of Josip Broz Tito until 1945 with an outline of the most important events in the country before and during World War II (Book Two). In various passages scattered in both books, it describes the selfsacrifice and the resistance of the Yugoslav people during the Liberation War. An important subject is the dissention between Tito and Stalin which had its germs in the prewar period. The author follows its development through the war and during the first years after the liberation until the Cominform resolution in June 1948.

In this issue of Journal of Disaster Research, we introduce nine papers on societal responses to recent catastrophic disasters with special focus on long-term recovery processes in Japan and the United States. As disaster impacts increase, we also find that recovery times take longer and the processes for recovery become more complicated. On January 17th of 1995, a magnitude 7.2 earthquake hit the Hanshin and Awaji regions of Japan, resulting in the largest disaster in Japan in 50 years. In this disaster which we call the Kobe earthquake hereafter, over 6,000 people were killed and the damage and losses totaled more than 100 billion US dollars. The long-term recovery from the Kobe earthquake disaster took more than ten years to complete. One of the most important responsibilities of disaster researchers has been to scientifically monitor and record the long-term recovery process following this unprecedented disaster and discern the lessons that can be applied to future disasters. The first seven papers in this issue present some of the key lessons our research team learned from the studying the long-term recovery following the Kobe earthquake disaster. We have two additional papers that deal with two recent disasters in the United States – the terrorist attacks on World Trade Center in New York on September 11 of 2001 and the devastation of New Orleans by the 2005 Hurricane Katrina and subsequent levee failures. These disasters have raised a number of new research questions about long-term recovery that US researchers are studying because of the unprecedented size and nature of these disasters’ impacts. Mr. Mammen’s paper reviews the long-term recovery processes observed at and around the World Trade Center site over the last six years. Ms. Johnson’s paper provides a detailed account of the protracted reconstruction planning efforts in the city of New Orleans to illustrate a set of sufficient and necessary conditions for successful recovery. All nine papers in this issue share a theoretical framework for long-term recovery processes which we developed based first upon the lessons learned from the Kobe earthquake and later expanded through observations made following other recent disasters in the world. The following sections provide a brief description of each paper as an introduction to this special issue. 1. The Need for Multiple Recovery Goals After the 1995 Kobe earthquake, the long-term recovery process began with the formulation of disaster recovery plans by the City of Kobe – the most severely impacted municipality – and an overarching plan by Hyogo Prefecture which coordinated 20 impacted municipalities; this planning effort took six months. Before the Kobe earthquake, as indicated in Mr. Maki’s paper in this issue, Japanese theories about, and approaches to, recovery focused mainly on physical recovery, particularly: the redevelopment plans for destroyed areas; the location and standards for housing and building reconstruction; and, the repair and rehabilitation of utility systems. But the lingering problems of some of the recent catastrophes in Japan and elsewhere indicate that there are multiple dimensions of recovery that must be considered. We propose that two other key dimensions are economic recovery and life recovery. The goal of economic recovery is the revitalization of the local disaster impacted economy, including both major industries and small businesses. The goal of life recovery is the restoration of the livelihoods of disaster victims. The recovery plans formulated following the 1995 Kobe earthquake, including the City of Kobe’s and Hyogo Prefecture’s plans, all stressed these two dimensions in addition to physical recovery. The basic structure of both the City of Kobe’s and Hyogo Prefecture’s recovery plans are summarized in Fig. 1. Each plan has three elements that work simultaneously. The first and most basic element of recovery is the restoration of damaged infrastructure. This helps both physical recovery and economic recovery. Once homes and work places are recovered, Life recovery of the impacted people can be achieved as the final goal of recovery. Figure 2 provides a “recovery report card” of the progress made by 2006 – 11 years into Kobe’s recovery. Infrastructure was restored in two years, which was probably the fastest infrastructure restoration ever, after such a major disaster; it astonished the world. Within five years, more than 140,000 housing units were constructed using a variety of financial means and ownership patterns, and exceeding the number of demolished housing units. Governments at all levels – municipal, prefectural, and national – provided affordable public rental apartments. Private developers, both local and national, also built condominiums and apartments. Disaster victims themselves also invested a lot to reconstruct their homes. Eleven major redevelopment projects were undertaken and all were completed in 10 years. In sum, the physical recovery following the 1995 Kobe earthquake was extensive and has been viewed as a major success. In contrast, economic recovery and life recovery are still underway more than 13 years later. Before the Kobe earthquake, Japan’s policy approaches to recovery assumed that economic recovery and life recovery would be achieved by infusing ample amounts of public funding for physical recovery into the disaster area. Even though the City of Kobe’s and Hyogo Prefecture’s recovery plans set economic recovery and life recovery as key goals, there was not clear policy guidance to accomplish them. Without a clear articulation of the desired end-state, economic recovery programs for both large and small businesses were ill-timed and ill-matched to the needs of these businesses trying to recover amidst a prolonged slump in the overall Japanese economy that began in 1997. “Life recovery” programs implemented as part of Kobe’s recovery were essentially social welfare programs for low-income and/or senior citizens. 2. Requirements for Successful Physical Recovery Why was the physical recovery following the 1995 Kobe earthquake so successful in terms of infrastructure restoration, the replacement of damaged housing units, and completion of urban redevelopment projects? There are at least three key success factors that can be applied to other disaster recovery efforts: 1) citizen participation in recovery planning efforts, 2) strong local leadership, and 3) the establishment of numerical targets for recovery. Citizen participation As pointed out in the three papers on recovery planning processes by Mr. Maki, Mr. Mammen, and Ms. Johnson, citizen participation is one of the indispensable factors for successful recovery plans. Thousands of citizens participated in planning workshops organized by America Speaks as part of both the World Trade Center and City of New Orleans recovery planning efforts. Although no such workshops were held as part of the City of Kobe’s recovery planning process, citizen participation had been part of the City of Kobe’s general plan update that had occurred shortly before the earthquake. The City of Kobe’s recovery plan is, in large part, an adaptation of the 1995-2005 general plan. On January 13 of 1995, the City of Kobe formally approved its new, 1995-2005 general plan which had been developed over the course of three years with full of citizen participation. City officials, responsible for drafting the City of Kobe’s recovery plan, have later admitted that they were able to prepare the city’s recovery plan in six months because they had the preceding three years of planning for the new general plan with citizen participation. Based on this lesson, Odiya City compiled its recovery plan based on the recommendations obtained from a series of five stakeholder workshops after the 2004 Niigata Chuetsu earthquake. <strong>Fig. 1. </strong> Basic structure of recovery plans from the 1995 Kobe earthquake. <strong>Fig. 2. </strong> “Disaster recovery report card” of the progress made by 2006. Strong leadership In the aftermath of the Kobe earthquake, local leadership had a defining role in the recovery process. Kobe’s former Mayor, Mr. Yukitoshi Sasayama, was hired to work in Kobe City government as an urban planner, rebuilding Kobe following World War II. He knew the city intimately. When he saw damage in one area on his way to the City Hall right after the earthquake, he knew what levels of damage to expect in other parts of the city. It was he who called for the two-month moratorium on rebuilding in Kobe city on the day of the earthquake. The moratorium provided time for the city to formulate a vision and policies to guide the various levels of government, private investors, and residents in rebuilding. It was a quite unpopular policy when Mayor Sasayama announced it. Citizens expected the city to be focusing on shelters and mass care, not a ban on reconstruction. Based on his experience in rebuilding Kobe following WWII, he was determined not to allow haphazard reconstruction in the city. It took several years before Kobe citizens appreciated the moratorium. Numerical targets Former Governor Mr. Toshitami Kaihara provided some key numerical targets for recovery which were announced in the prefecture and municipal recovery plans. They were: 1) Hyogo Prefecture would rebuild all the damaged housing units in three years, 2) all the temporary housing would be removed within five years, and 3) physical recovery would be completed in ten years. All of these numerical targets were achieved. Having numerical targets was critical to directing and motivating all the stakeholders including the national government’s investment, and it proved to be the foundation for Japan’s fundamental approach to recovery following the 1995 earthquake. 3. Economic Recovery as the Prime Goal of Disaster Recovery In Japan, it is the responsibility of the national government to supply the financial support to restore damaged infrastructure and public facilities in the impacted area as soon as possible. The long-term recovery following the Kobe earthquake is the first time, in Japan’s modern history, that a major rebuilding effort occurred during a time when there was not also strong national economic growth. In contrast, between 1945 and 1990, Japan enjoyed a high level of national economic growth which helped facilitate the recoveries following WWII and other large fires. In the first year after the Kobe earthquake, Japan’s national government invested more than US$ 80 billion in recovery. These funds went mainly towards the repair and reconstruction of infrastructure and public facilities. Now, looking back, we can also see that these investments also nearly crushed the local economy. Too much money flowed into the local economy over too short a period of time and it also did not have the “trickle-down” effect that might have been intended. To accomplish numerical targets for physical recovery, the national government awarded contracts to large companies from Osaka and Tokyo. But, these large out-of-town contractors also tended to have their own labor and supply chains already intact, and did not use local resources and labor, as might have been expected. Essentially, ten years of housing supply was completed in less than three years, which led to a significant local economic slump. Large amounts of public investment for recovery are not necessarily a panacea for local businesses, and local economic recovery, as shown in the following two examples from the Kobe earthquake. A significant national investment was made to rebuild the Port of Kobe to a higher seismic standard, but both its foreign export and import trade never recovered to pre-disaster levels. While the Kobe Port was out of business, both the Yokohama Port and the Osaka Port increased their business, even though many economists initially predicted that the Kaohsiung Port in Chinese Taipei or the Pusan Port in Korea would capture this business. Business stayed at all of these ports even after the reopening of the Kobe Port. Similarly, the Hanshin Railway was severely damaged and it took half a year to resume its operation, but it never regained its pre-disaster readership. In this case, two other local railway services, the JR and Hankyu lines, maintained their increased readership even after the Hanshin railway resumed operation. As illustrated by these examples, pre-disaster customers who relied on previous economic output could not necessarily afford to wait for local industries to recover and may have had to take their business elsewhere. Our research suggests that the significant recovery investment made by Japan’s national government may have been a disincentive for new economic development in the impacted area. Government may have been the only significant financial risk-taker in the impacted area during the national economic slow-down. But, its focus was on restoring what had been lost rather than promoting new or emerging economic development. Thus, there may have been a missed opportunity to provide incentives or put pressure on major businesses and industries to develop new businesses and attract new customers in return for the public investment. The significant recovery investment by Japan’s national government may have also created an over-reliance of individuals on public spending and government support. As indicated in Ms. Karatani’s paper, individual savings of Kobe’s residents has continued to rise since the earthquake and the number of individuals on social welfare has also decreased below pre-disaster levels. Based on our research on economic recovery from the Kobe earthquake, at least two lessons emerge: 1) Successful economic recovery requires coordination among all three recovery goals – Economic, Physical and Life Recovery, and 2) “Recovery indices” are needed to better chart recovery progress in real-time and help ensure that the recovery investments are being used effectively. Economic recovery as the prime goal of recovery Physical recovery, especially the restoration of infrastructure and public facilities, may be the most direct and socially accepted provision of outside financial assistance into an impacted area. However, lessons learned from the Kobe earthquake suggest that the sheer amount of such assistance may not be effective as it should be. Thus, as shown in Fig. 3, economic recovery should be the top priority goal for recovery among the three goals and serve as a guiding force for physical recovery and life recovery. Physical recovery can be a powerful facilitator of post-disaster economic development by upgrading social infrastructure and public facilities in compliance with economic recovery plans. In this way, it is possible to turn a disaster into an opportunity for future sustainable development. Life recovery may also be achieved with a healthy economic recovery that increases tax revenue in the impacted area. In order to achieve this coordination among all three recovery goals, municipalities in the impacted areas should have access to flexible forms of post-disaster financing. The community development block grant program that has been used after several large disasters in the United States, provide impacted municipalities with a more flexible form of funding and the ability to better determine what to do and when. The participation of key stakeholders is also an indispensable element of success that enables block grant programs to transform local needs into concrete businesses. In sum, an effective economic recovery combines good coordination of national support to restore infrastructure and public facilities and local initiatives that promote community recovery. Developing Recovery Indices Long-term recovery takes time. As Mr. Tatsuki’s paper explains, periodical social survey data indicates that it took ten years before the initial impacts of the Kobe earthquake were no longer affecting the well-being of disaster victims and the recovery was completed. In order to manage this long-term recovery process effectively, it is important to have some indices to visualize the recovery processes. In this issue, three papers by Mr. Takashima, Ms. Karatani, and Mr. Kimura define three different kinds of recovery indices that can be used to continually monitor the progress of the recovery. Mr. Takashima focuses on electric power consumption in the impacted area as an index for impact and recovery. Chronological change in electric power consumption can be obtained from the monthly reports of power company branches. Daily estimates can also be made by tracking changes in city lights using a satellite called DMSP. Changes in city lights can be a very useful recovery measure especially at the early stages since it can be updated daily for anywhere in the world. Ms. Karatani focuses on the chronological patterns of monthly macro-statistics that prefecture and city governments collect as part of their routine monitoring of services and operations. For researchers, it is extremely costly and virtually impossible to launch post-disaster projects that collect recovery data continuously for ten years. It is more practical for researchers to utilize data that is already being collected by local governments or other agencies and use this data to create disaster impact and recovery indices. Ms. Karatani found three basic patterns of disaster impact and recovery in the local government data that she studied: 1) Some activities increased soon after the disaster event and then slumped, such as housing construction; 2) Some activities reduced sharply for a period of time after the disaster and then rebounded to previous levels, such as grocery consumption; and 3) Some activities reduced sharply for a while and never returned to previous levels, such as the Kobe Port and Hanshin Railway. Mr. Kimura focuses on the psychology of disaster victims. He developed a “recovery and reconstruction calendar” that clarifies the process that disaster victims undergo in rebuilding their shattered lives. His work is based on the results of random surveys. Despite differences in disaster size and locality, survey data from the 1995 Kobe earthquake and the 2004 Niigata-ken Chuetsu earthquake indicate that the recovery and reconstruction calendar is highly reliable and stable in clarifying the recovery and reconstruction process. <strong>Fig. 3.</strong> Integrated plan of disaster recovery. 4. Life Recovery as the Ultimate Goal of Disaster Recovery Life recovery starts with the identification of the disaster victims. In Japan, local governments in the impacted area issue a “damage certificate” to disaster victims by household, recording the extent of each victim’s housing damage. After the Kobe earthquake, a total of 500,000 certificates were issued. These certificates, in turn, were used by both public and private organizations to determine victim’s eligibility for individual assistance programs. However, about 30% of those victims who received certificates after the Kobe earthquake were dissatisfied with the results of assessment. This caused long and severe disputes for more than three years. Based on the lessons learned from the Kobe earthquake, Mr. Horie’s paper presents (1) a standardized procedure for building damage assessment and (2) an inspector training system. This system has been adopted as the official building damage assessment system for issuing damage certificates to victims of the 2004 Niigata-ken Chuetsu earthquake, the 2007 Noto-Peninsula earthquake, and the 2007 Niigata-ken Chuetsu Oki earthquake. Personal and family recovery, which we term life recovery, was one of the explicit goals of the recovery plan from the Kobe earthquake, but it was unclear in both recovery theory and practice as to how this would be measured and accomplished. Now, after studying the recovery in Kobe and other regions, Ms. Tamura’s paper proposes that there are seven elements that define the meaning of life recovery for disaster victims. She recently tested this model in a workshop with Kobe disaster victims. The seven elements and victims’ rankings are shown in Fig. 4. Regaining housing and restoring social networks were, by far, the top recovery indicators for victims. Restoration of neighborhood character ranked third. Demographic shifts and redevelopment plans implemented following the Kobe earthquake forced significant neighborhood changes upon many victims. Next in line were: having a sense of being better prepared and reducing their vulnerability to future disasters; regaining their physical and mental health; and restoration of their income, job, and the economy. The provision of government assistance also provided victims with a sense of life recovery. Mr. Tatsuki’s paper summarizes the results of four random-sample surveys of residents within the most severely impacted areas of Hyogo Prefecture. These surveys were conducted biannually since 1999,. Based on the results of survey data from 1999, 2001, 2003, and 2005, it is our conclusion that life recovery took ten years for victims in the area impacted significantly by the Kobe earthquake. Fig. 5 shows that by comparing the two structural equation models of disaster recovery (from 2003 and 2005), damage caused by the Kobe earthquake was no longer a determinant of life recovery in the 2005 model. It was still one of the major determinants in the 2003 model as it was in 1999 and 2001. This is the first time in the history of disaster research that the entire recovery process has been scientifically described. It can be utilized as a resource and provide benchmarks for monitoring the recovery from future disasters. <strong>Fig. 4.</strong> Ethnographical meaning of “life recovery” obtained from the 5th year review of the Kobe earthquake by the City of Kobe. <strong>Fig. 5.</strong> Life recovery models of 2003 and 2005. 6. The Need for an Integrated Recovery Plan The recovery lessons from Kobe and other regions suggest that we need more integrated recovery plans that use physical recovery as a tool for economic recovery, which in turn helps disaster victims. Furthermore, we believe that economic recovery should be the top priority for recovery, and physical recovery should be regarded as a tool for stimulating economic recovery and upgrading social infrastructure (as shown in Fig. 6). With this approach, disaster recovery can help build the foundation for a long-lasting and sustainable community. Figure 6 proposes a more detailed model for a more holistic recovery process. The ultimate goal of any recovery process should be achieving life recovery for all disaster victims. We believe that to get there, both direct and indirect approaches must be taken. Direct approaches include: the provision of funds and goods for victims, for physical and mental health care, and for housing reconstruction. Indirect approaches for life recovery are those which facilitate economic recovery, which also has both direct and indirect approaches. Direct approaches to economic recovery include: subsidies, loans, and tax exemptions. Indirect approaches to economic recovery include, most significantly, the direct projects to restore infrastructure and public buildings. More subtle approaches include: setting new regulations or deregulations, providing technical support, and creating new businesses. A holistic recovery process needs to strategically combine all of these approaches, and there must be collaborative implementation by all the key stakeholders, including local governments, non-profit and non-governmental organizations (NPOs and NGOs), community-based organizations (CBOs), and the private sector. Therefore, community and stakeholder participation in the planning process is essential to achieve buy-in for the vision and desired outcomes of the recovery plan. Securing the required financial resources is also critical to successful implementation. In thinking of stakeholders, it is important to differentiate between supporting entities and operating agencies. Supporting entities are those organizations that supply the necessary funding for recovery. Both Japan’s national government and the federal government in the U.S. are the prime supporting entities in the recovery from the 1995 Kobe earthquake and the 2001 World Trade Center recovery. In Taiwan, the Buddhist organization and the national government of Taiwan were major supporting entities in the recovery from the 1999 Chi-Chi earthquake. Operating agencies are those organizations that implement various recovery measures. In Japan, local governments in the impacted area are operating agencies, while the national government is a supporting entity. In the United States, community development block grants provide an opportunity for many operating agencies to implement various recovery measures. As Mr. Mammen’ paper describes, many NPOs, NGOs, and/or CBOs in addition to local governments have had major roles in implementing various kinds programs funded by block grants as part of the World Trade Center recovery. No one, single organization can provide effective help for all kinds of disaster victims individually or collectively. The needs of disaster victims may be conflicting with each other because of their diversity. Their divergent needs can be successfully met by the diversity of operating agencies that have responsibility for implementing recovery measures. In a similar context, block grants made to individual households, such as microfinance, has been a vital recovery mechanism for victims in Thailand who suffered from the 2004 Sumatra earthquake and tsunami disaster. Both disaster victims and government officers at all levels strongly supported the microfinance so that disaster victims themselves would become operating agencies for recovery. Empowering individuals in sustainable life recovery is indeed the ultimate goal of recovery. <strong>Fig. 6.</strong> A holistic recovery policy model.

İnsan hüquqları dedikdə, dinindən, dilindən, irqindən, cinsindən və etnik mənsubiyyətindən asılı olmayaraq, dünyadakı bütün insanların sadəcə insan olduqları üçün istifadə etdikləri hüquq və azadlıqlar başa düşülür. İnsan hüquqlarının bir hissəsi olaraq qadın hüquqları uğrunda mübarizə 1789-cu il Fransa İnqilabından sonra başladı. Tarixdə ilk dəfə olaraq qadınlar 1791-ci ildə öz Qadın və Mülki Hüquqları Bəyannaməsini nəşr etdilər. Oktyabrın 24-də BMT Nizamnaməsinin qəbulu ilə 1945-ci ildə müasir insan hüquqları rəsmiləşdi. Xüsusən də Nizamnamənin preambulasında insan hüquqlarının müdafiəsinin Birləşmiş Millətlər Təşkilatının əsas məqsədlərindən biri olduğu bildirilir və eyni zamanda kişi və qadınların bərabərliyi məsələsinə toxunulur. Dünyanın bir çox yerində qadın hüquqlarının əhəmiyyət kəsb etmədiyi bir vaxtda qadın hüquqlarına bu cür yanaşma çox vacib hesab olunurdu. 1945-ci ildə Birləşmiş Millətlər Təşkilatının yaradılmasından sonra qadın bərabərliyini təmin edən daxili orqanın yaradılması əsas məsələlərdən biri oldu. Buna görə də 1946-cı ildə BMT-nin tərkibində İnsan Hüquqları Komissiyası və Qadının Statusu üzrə Komissiya yaradıldı. Daha sonra 1979-cu ildə o dövr üçün böyük əhəmiyyət kəsb edən və müstəsna olaraq qadın hüquqlarının müdafiəsi ilə bağlı olan Qadınlara qarşı ayrı-seçkiliyin bütün formalarının ləğv edilməsi haqqında Konvensiya (CEDAW) qəbul edildi. CEDAW Konvensiyasını digər beynəlxalq sənədlərdən fərqləndirən əsas xüsusiyyət ondan ibarət idi ki, digər sənədlərdə ümumilikdə bütün insanlara təminat verilən mülki, siyasi, iqtisadi, sosial və mədəni hüquqların hər biri qadınlar üçün nəzərdə tutulmuşdur. Bəyannamənin iştirakçısı olan dövlətlər qadınları bu cür zorakılıq hərəkətlərindən qorumağa və zorakılığa məruz qalmış qadınlara belə zorakılığın qarşısını almaq üçün lazımi şərait yaratmağa borcludurlar. Ailə münasibətləri də daxil olmaqla, zorakılığın bütün formalarından uzaq yaşamaq hər bir qadının və qızın əsas insan hüququdur. Açar sözlər: İnsan hüquqları, Qadın hüquqları, CEDAW bəyannaməsi, Gender bərabərliyi, BMT Zeynab Natig Baghirova Women's rights as part of human rights Abstract Human rights mean the rights and freedoms that all people in the world, regardless of religion, language, race, gender or ethnicity, enjoy simply because they are human. As part of human rights, the struggle for women's rights began after the French Revolution of 1789. For the first time in history, women published their own Declaration of Women's and Civil Rights in 1791. With the adoption of the UN Charter on October 24, 1945, modern human rights became official. In particular, the preamble to the Charter states that the protection of human rights is one of the main goals of the United Nations, and also addresses the issue of equality between men and women. In many parts of the world, this approach to women's rights was considered very important at a time when women's rights were not important. After the establishment of the United Nations in 1945, one of the key issues was the establishment of an internal body to ensure women's equality. Therefore, in 1946, the Commission on Human Rights and the Commission on the Status of Women were established within the UN. Then, in 1979, the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) was adopted, which was of great importance for that period and dealt exclusively with the protection of women's rights. The main feature that distinguished the CEDAW Convention from other international documents was that in other documents, each of the civil, political, economic, social and cultural rights guaranteed to all people in general was intended for women. The States Parties to the Declaration are obliged to protect women from such acts of violence and to provide the necessary conditions for women who have been subjected to such violence to avoid such violence. Living away from all forms of violence, including family relationships, is a fundamental human right of every woman and girl. Keywords: Human rights, Women rights, CEDAW convention, Gender equality, UN

In 1931, Japan occupied Manchuria and seemed intent on conquering China. Because Japan was devoid of petroleum, planners turned to exploration in the Western Pacific. In China, mobilization for a military invasion and preparations for economic survival made control of petroleum supplies more urgent than ever. As Irvine H. Anderson reminds us in The Standard-Vacuum Oil Company and United States East Asian Policy, 1933-1941, Standard-Vacuum, Shell, and the Anglo-American diplomatic corps accelerated their close cooperation especially after Japan created monopolies of the economies of Manchuria and North China, which violated the traditional principles of American Open Door Policy. However, the American de facto embargo policy and the Japanese resolve to seize the necessary supplies in the Dutch Indies made it inevitable that American companies would become involved in the formulation and execution of American policy both before and after Pearl Harbor. Building on Anderson’s extraordinary research, this article focuses on the petroleum problem in China and the American response, especially of the State Department and Foreign Service officers, during 1937-45.

ABSTRACTAfter 1945 both German states overturned longstanding laws and policies from the nineteenth and early twentieth centuries that designated women as second-class citizens in spousal rights, parental authority and marital property. From the early postwar years, female politicians and activists in the women's movement pursued in both Germanys reforms of the obsolete marriage and family law. The article compares how these women and mainly male legislators in both states envisioned the role of women in the family and in gender relations. It shows that these debates in the FRG and the GDR were influenced on the one hand by earlier, pre-1933 ideas, and on the other hand reacted to Nazi-era politics. Yet, because of their different political, economic and social conditions, discourses and policies developed in the context of the Cold War in both states in different directions, though they continued to be related to each other.

In this essay I describe some often ignored North American modes of perceiving Latin Americans; and I suggest that a change in these modes contributed to the Good Neighbor era (1933-1945). I do not presume to argue that shifting attitudes and perceptions should be seen as the principal factors in shaping the Good Neighbor policy. Anyone concerned with the primary determinants of that policy must turn to security and economic considerations. Still, an intellectual—and, really, a psychological—phenomenon of shifting perceptions and stereotypes among North Americans accounted for some of the enthusiasm with which they greeted what they took to be a new approach to Latin America.In its central thrust this essay suggests that in hemispheric relations, seen from the north-of-the-Rio-Grande perspective, the United States stands generally for culture and Latin America for nature. Symbolizing the capitalist culture of the Yankees, shaped by their struggle to subdue wilderness and nature, has been the white male, often portrayed by Uncle Sam. In contrast, Latin America has been symbolized by Indians, blacks, women, children, and also the idle poor: people assumed to lack the capitalist urge constantly to tame, dominate, and uplift nature.

The article highlights the activities of the United Nations and the UN Security Council during the Russian-Ukrainian war of 2014-2023 and the activity of Ukrainian diplomacy in defending Ukraine's independence and territorial integrity. The author analyses, in particular, the voting processes at the UN General Assembly and Security Council meetings on issues related to the Russian aggression against Ukraine and points out their ineffectiveness. The author emphasises the need to reform all UN activities in accordance with the current challenges of the global world in the context of the formation of a new, multipolar system of international relations. Particular attention is paid to the acute problem of transforming the most influential body of the United Nations - the Security Council, its structure and decision-making mechanisms, which have been based on the principle of division into permanent and non-permanent members since 1945. The principle of division into permanent and non-permanent members and veto power for the former - the United States, the USSR (and today its illegal successor, the Russian Federation), the People's Republic of China, France and the United Kingdom - no longer corresponds to current realities, as the exclusive possession of veto power by the leading players in world politics is a direct violation of the principle of equality of UN member states. The article also examines the active work of the Ministry of Foreign Affairs of Ukraine during the Russian war against Ukraine. It is not only about the realisation of the complex current tasks of expanding an effective pro-Ukrainian coalition in the world, restoring universal respect for the UN Charter and the equal rights of independent states and peoples, but also about the prospects for post-war arrangements in Europe and the world with Ukraine's active participation. It is concluded that Ukrainian diplomacy, in the difficult conditions of martial law and the crisis of the UN and the entire international security system, is quite adequately fulfilling its responsible mission of protecting Ukraine's national interests in the modern global world.

The article reviews the history of development of French laws on criminal liability of legal entities. The authors note that the institution of criminal liability of legal entities (collective criminal liability) dates back to the ancient times and has been forming in the French territory for a long time. Initially, it was established in the acts on collective liability residents of certain territories, in particular, in the laws of the Salian Franks. This institution was inherited from the Franks by the law of the medieval France, and got transferred from the medieval period to the French criminal law of the modern period. The article reviews the laws of King Louis XIV as an example of establishment of collective criminal liability: the Criminal Ordinance of 1670 and the Ordinances on Combating Vagrancy and Goods Smuggling of 1706 and 1711. For the first time ever, one can study the Russian translation of the collective criminal liability provisions of the said laws. The authors state that although the legal traditions of collective liability establishment were interrupted by the transformations caused by the French Revolution of 1789 to 1794, criminal liability of legal entities remained in Article 428 of the French Penal Code of 1810 as a remnant of the past and was abolished only as late as in 1957. The publication draws attention to the fact that the criminal law codification process was not finished in France, and some laws stipulating criminal liability of legal entities were in effect in addition to the French Penal Code of 1810: the Law on the Separation of Church and State of December 9, 1905; the Law of January 14, 1933; the Law on Maritime Trade of July 19, 1934; the Ordinance on Criminal Prosecution of the Press Institutions Cooperating with Enemies during World War II of May 5, 1945. The authors describe the role of the Nuremberg Trials and the documents of the Council of Europe in the establishment of the French laws on criminal liability of legal entities, in particular, Resolution (77) 28 On the Contribution of Criminal Law to the Protection of the Environment, Recommendation No. R (81) 12 On Economic Crime, the Recommendation No. R (82) 15 On the Role of Criminal Law in Consumer Protection and Recommendation No. (88) 18 of the Committee of Ministers to Member States Concerning Liability of Enterprises Having Legal Personality for Offences Committed in the Exercise of Their Activities. The authors conclude that the introduction of the institution of criminal liability of legal entities is based on objective conditions and that research of the history of establishment of the laws on collective liability is of great importance for understanding of the modern legal regulation of the issues of criminal liability of legal entities.

-Jay B. Haviser, Jerald T. Milanich ,First encounters: Spanish explorations in the Caribbean and the United States, 1492-1570. Gainesville FL: Florida Museum of Natural History & University Presses of Florida, 1989. 221 pp., Susan Milbrath (eds)-Marvin Lunenfeld, The Libro de las profecías of Christopher Columbus: an en face edition. Delano C. West & August Kling, translation and commentary. Gainesville FL: University of Florida Press, 1991. x + 274 pp.-Suzannah England, Charles R. Ewen, From Spaniard to Creole: the archaeology of cultural formation at Puerto Real, Haiti. Tuscaloosa AL; University of Alabama Press, 1991. xvi + 155 pp.-Piero Gleijeses, Bruce Palmer Jr., Intervention in the Caribbean: the Dominican crisis of 1965. Lexington KY: University Press of Kentucky, 1989.-Piero Gleijeses, Herbert G. Schoonmaker, Military crisis management: U.S. intervention in the Dominican Republic, 1965. Westport CT: Greenwood Press, 1990. 152 pp.-Jacqueline A. Braveboy-Wagner, Fitzroy André Baptiste, War, cooperation, and conflict: the European possessions in the Caribbean, 1939-1945. Westport CT: Greenwood Press, 1988. xiv + 351 pp.-Peter Meel, Paul Sutton, Europe and the Caribbean. London: Macmillan Caribbean, 1991. xii + 260 pp.-Peter Meel, Betty Secoc-Dahlberg, The Dutch Caribbean: prospects for democracy. New York: Gordon and Breach, 1990. xix + 333 pp.-Michiel Baud, Rosario Espinal, Autoritarismo y democracía en la política dominicana. San José, Costa Rica: Ediciones CAPEL, 1987. 208 pp.-A.J.G. Reinders, J.M.R. Schrils, Een democratie in gevaar: een verslag van de situatie op Curacao tot 1987. Assen, Maastricht: Van Gorcum, 1990. xii + 292 pp.-Andrés Serbin, David W. Dent, Handbook of political science research on Latin America: trends from the 1960s to the 1990s. Westport CT: Greenwood, 1990.-D. Gail Saunders, Dean W. Collinwood, The Bahamas between worlds. Decatur IL: White Sound Press, 1989. vii + 119 pp.-D. Gail Saunders, Dean W. Collinwood ,Modern Bahamian society. Parkersburg IA: Caribbean Books, 1989. 278 pp., Steve Dodge (eds)-Peter Hulme, Pierrette Frickey, Critical perspectives on Jean Rhys. Washington DC: Three Continents Press, 1990. 235 pp.-Alvina Ruprecht, Lloyd W. Brown, El Dorado and Paradise: Canada and the Caribbean in Austin Clarke's fiction. Parkersburg IA: Caribbean Books, 1989. xv + 207 pp.-Ineke Phaf, Michiel van Kempen, De Surinaamse literatuur 1970-1985: een documentatie. Paramaribo: Uitgeverij de Volksboekwinkel, 1987. 406 pp.-Genevieve Escure, Barbara Lalla ,Language in exile: three hundred years of Jamaican Creole. Tuscaloosa AL: University of Alabama Press, 1990. xvii + 253 pp., Jean D'Costa (eds)-Charles V. Carnegie, G. Llewellyn Watson, Jamaican sayings: with notes on folklore, aesthetics, and social control.Tallahassee FL: Florida A & M University Press, 1991. xvi + 292 pp.-Donald R. Hill, Kaiso, calypso music. David Rudder in conversation with John La Rose. London: New Beacon Books, 1990. 33 pp.-Mark Sebba, John Victor Singler, Pidgin and creole tense-mood-aspect systems. Amsterdam and Philadelphia: John Benjamins, 1990. xvi + 240 pp.-Dale Tomich, Pedro San Miguel, El mundo que creó el azúcar: las haciendas en Vega Baja, 1800-873. Río Piedras, Puerto Rico: Ediciones Huracán, 1989. 224 pp.-César J. Ayala, Juan José Baldrich, Sembraron la no siembra: los cosecheros de tabaco puertorriqueños frente a las corporaciones tabacaleras, 1920-1934. Río Piedras, Puerto Rico: Ediciones Huracán, 1988.-Robert Forster, Jean-Michel Deveau, La traite rochelaise. Paris: Kathala, 1990. 334 pp.-Ernst van den Boogaart, Johannes Menne Postma, The Dutch in the Atlantic slave trade, 1600-1815. Cambridge: Cambridge University Press, 1990. xiv + 428 pp.-W.E. Renkema, T. van der Lee, Plantages op Curacao en hun eigenaren (1708-1845): namen en data voornamelijk ontleend aan transportakten. Leiden, the Netherlands: Grafaria, 1989. xii + 87 pp.-Mavis C. Campbell, Wim Hoogbergen, The Boni Maroon wars in Suriname. Leiden, the Netherlands: E.J. Brill, 1990. xvii + 254 pp.-Rafael Duharte Jiménez, Carlos Esteban Dieve, Los guerrilleros negros: esclavos fugitivos y cimarrones en Santo Domingo. Santo Domingo: Fundación Cultural Dominicana, 1989. 307 pp.-Rosemarijn Hoefte, Hans Ramsoedh, Suriname 1933-1944: koloniale politiek en beleid onder Gouverneur Kielstra. Delft, the Netherlands: Eburon, 1990. 255 pp.-Gert Oostindie, Kees Lagerberg, Onvoltooid verleden: de dekolonisatie van Suriname en de Nederlandse Antillen. Tilburg, the Netherlands: Instituut voor Ontwikkelingsvraagstukken, Katholieke Universiteit Brabant, 1989. ii + 265 pp.-Aisha Khan, Anthony de Verteuil, Eight East Indian immigrants. Port of Spain: Paria, 1989. xiv + 318 pp.-John Stiles, Willie L. Baber, The economizing strategy: an application and critique. New York: Peter Lang, 1988. xiii + 232 pp.-Faye V. Harrison, M.G. Smith, Poverty in Jamaica. Kingston: Institute of social and economic research, 1989. xxii + 167 pp.-Sidney W. Mintz, Dorian Powell ,Street foods of Kingston. Mona, Jamaica: Institute of social and economic research, 1990. xii + 125 pp., Erna Brodber, Eleanor Wint (eds)-Yona Jérome, Michel S. Laguerre, Urban poverty in the Caribbean: French Martinique as a social laboratory. New York: St. Martin's Press, 1990. xiv + 181 pp.

This article focuses on the Francoist ‘New State's’ foreign policy as a means of explaining the failure in food supplies which led to ‘Franco's famine’ in the early 1940s. It contends that eschewing strict neutrality in favour of pro-Axis policies after the outbreak of the Second World War contributed to creating the famine. Faced with Spain's Germanophile stance, first Britain, and later the United States, took a series of measures aimed at preventing any form of Spanish participation in the war. Most significant among these was the strictly managed economic blockade of Spain, which exacerbated problems of basic supply that had already been created by the dictatorship's policy of autarky. The result was the aggravation of famine conditions. The article will further demonstrate that the dictatorship was perfectly aware of the blockade's effect on the population and the suffering it caused.

During World War II, the Soviet Union’s food supply was in a state of crisis. Hitler’s army had occupied the agricultural heartlands of Ukraine and Southern Russia in 1941 and, as a result, agricultural production for the entire nation had plummeted. Soldiers in Red Army, who easily ate the best rations in the country, subsisted on a daily allowance of just under a kilogram of bread, supplemented with meat, tea, sugar and butter when and if these items were available. The hunger of the Red Army and its effect on the morale and strength of Europe’s eastern warfront were causes for concern for the Soviet government and its European and American allies. The one country with a food surplus decided to do something to help, and in 1942 the United States agreed to send thousands of pounds of meat, cheese and butter overseas to help feed the Red Army. After receiving several shipments of the all-American spiced canned meat SPAM, the Red Army’s quartermaster put in a request for a more familiar canned pork product, Russian tushonka. Pound for pound, America sent more pigs overseas than soldiers during World War II, in part because pork was in oversupply in the America of the early 1940s. Shipping meat to hungry soldiers and civilians in war torn countries was a practical way to build business for the U.S. meat industry, which had been in decline throughout the 1930s. As per a Soviet-supplied recipe, the first cans of Lend-Lease tushonka were made in the heart of the American Midwest, at meatpacking plants in Iowa and Ohio (Stettinus 6-7). Government contracts in the meat packing industry helped fuel economic recovery, and meatpackers were in a position to take special request orders like the one for tushonka that came through the lines. Unlike SPAM, which was something of a novelty item during the war, tushonka was a food with a past. The original recipe was based on a recipe for preserved meat that had been a traditional product of the Ural Mountains, preserved in jars with salt and fat rather than by pressure and heat. Thus tushonka was requested—and was mass-produced—not simply as a convenience but also as a traditional and familiar food—a taste of home cooking that soldiers could carry with them into the field. Nikita Khrushchev later claimed that the arrival of tushonka was instrumental in helping the Red Army push back against the Nazi invasion (178). Unlike SPAM and other wartime rations, tushonka did not fade away after the war. Instead, it was distributed to the Soviet civilian population, appearing in charity donations and on the shelves of state shops. Often it was the only meat product available on a regular basis. Salty, fatty, and slightly grey-toned, tushonka was an unlikely hero of the postwar-era, but during this period tushonka rose from obscurity to become an emblem of socialist modernity. Because it was shelf stable and could be made from a variety of different cuts of meat, it proved an ideal product for the socialist production lines where supplies and the pace of production were infinitely variable. Unusual in a socialist system of supply, this product shaped production and distribution lines, and even influenced the layout of meatpacking factories and the genetic stocks of the animals that were to be eaten. Tushonka’s initial ubiquity in the postwar Soviet Union had little to do with the USSR’s own hog industry. Pig populations as well as their processing facilities had been decimated in the war, and pigs that did survive the Axis invasion had been evacuated East with human populations. Instead, the early presence of tushonka in the pig-scarce postwar Soviet Union had everything to do with Harry Truman’s unexpected September 1945 decision to end all “economically useful” Lend-Lease shipments to the Soviet Union (Martel). By the end of September, canned meat was practically the only product still being shipped as part of Lend-Lease (NARA RG 59). Although the United Nations was supposed to distribute these supplies to needy civilians free of cost, travelers to the Soviet Union in 1946 spotted cans of American tushonka for sale in state shops (Skeoch 231). After American tushonka “donations” disappeared from store shelves, the Soviet Union’s meat syndicates decided to continue producing the product. Between its first appearance during the war in 1943, and the 1957 announcement by Nikita Khrushchev that Soviet policy would restructure all state animal farms to support the mass production of one or several processed meat products, tushonka helped to drive the evolution of the Soviet Union’s meat packing industry. Its popularity with both planners and the public gave it the power to reach into food commodity chains. It is this backward reach and the longer-term impacts of these policies that make tushonka an unusual byproduct of the Cold War era. State planners loved tushonka: it was cheap to make, the logistics of preparing it were not complicated, it was easy to transport, and most importantly, it served as tangible evidence that the state was accomplishing a long-standing goal to get more meat to its citizenry and improving the diet of the average Soviet worker. Tushonka became a highly visible product in the Soviet Union’s much vaunted push to establish a modern food regime intended to rival that of the United States. Because it was shelf-stable, wartime tushonka had served as a practical food for soldiers, but after the war tushonka became an ideal food for workers who had neither the time nor the space to prepare a home-cooked meal with fresh meat. The Soviet state started to produce its own tushonka because it was such an excellent fit for the needs and abilities of the Soviet state—consumer demand was rarely considered by planners in this era. Not only did tushonka fit the look and taste of a modern processed meat product (that is, it was standard in texture and flavor from can to can, and was an obviously industrially processed product), it was also an excellent way to make the most of the predominant kind of meat the Soviet Union had the in the 1950s: small scraps low-grade pork and beef, trimmings leftover from butchering practices that focused on harvesting as much animal fat, rather than muscle, from the carcass in question. Just like tushonka, pork sausages and frozen pelmeny, a meat-filled pasta dumpling, also became winning postwar foods thanks to a happy synergy of increased animal production, better butchering and new food processing machines. As postwar pigs recovered their populations, the Soviet processed meat industry followed suit. One official source listed twenty-six different kinds of meat products being issued in 1964, although not all of these were pork (Danilov). An instructional manual distributed by the meat and milk syndicate demonstrated how meat shops should wrap and display sausages, and listed 24 different kinds of sausages that all needed a special style of tying up. Because of packaging shortages, the string that bound the sausage was wrapped in a different way for every type of sausage, and shop assistants were expected to be able to identify sausages based on the pattern of their binding. Pelmeny were produced at every meat factory that processed pork. These were “made from start to finish in a special, automated machine, human hands do not touch them. Which makes them a higher quality and better (prevoskhodnogo) product” (Book of Healthy and Delicious Food). These were foods that became possible to produce economically because of a co-occurring increase in pigs, the new standardized practice of equipping meatpacking plants with large-capacity grinders, and freezers or coolers and the enforcement of a system of grading meat. As the state began to rebuild Soviet agriculture from its near-collapse during the war, the Soviet Union looked to the United States for inspiration. Surprisingly, Soviet planners found some of the United States’ more outdated techniques to be quite valuable for new Soviet hog operations. The most striking of these was the adoption of competing phenotypes in the Soviet hog industry. Most major swine varieties had been developed and described in the 19th century in Germany and Great Britain. Breeds had a tendency to split into two phenotypically distinct groups, and in early 20th Century American pig farms, there was strong disagreement as to which style of pig was better suited to industrial conditions of production. Some pigs were “hot-blooded” (in other words, fast maturing and prolific reproducers) while others were a slower “big type” pig (a self-explanatory descriptor). Breeds rarely excelled at both traits and it was a matter of opinion whether speed or size was the most desirable trait to augment. The over-emphasis of either set of qualities damaged survival rates. At their largest, big type pigs resembled small hippopotamuses, and sows were so corpulent they unwittingly crushed their tiny piglets. But the sleeker hot-blooded pigs had a similarly lethal relationship with their young. Sows often produced litters of upwards of a dozen piglets and the stress of tending such a large brood led overwhelmed sows to devour their own offspring (Long). American pig breeders had been forced to navigate between these two undesirable extremes, but by the 1930s, big type pigs were fading in popularity mainly because butter and newly developed plant oils were replacing lard as the cooking fat of preference in American kitchens. The remarkable propensity of the big type to pack on pounds of extra fat was more of a liability than a benefit in this period, as the price that lard and salt pork plummeted in this decade. By the time U.S. meat packers were shipping cans of tushonka to their Soviet allies across the seas, US hog operations had already developed a strong preference for hot-blooded breeds and research had shifted to building and maintaining lean muscle on these swiftly maturing animals. When Soviet industrial planners hoping to learn how to make more tushonka entered the scene however, their interpretation of american efficiency was hardly predictable: scientifically nourished big type pigs may have been advantageous to the United States at midcentury, but the Soviet Union’s farms and hungry citizens had a very different list of needs and wants. At midcentury, Soviet pigs were still handicapped by old-fashioned variables such as cold weather, long winters, poor farm organisation and impoverished feed regimens. The look of the average Soviet hog operation was hardly industrial. In 1955 the typical Soviet pig was petite, shaggy, and slow to reproduce. In the absence of robust dairy or vegetable oil industries, Soviet pigs had always been valued for their fat rather than their meat, and tushonka had been a byproduct of an industry focused mainly on supplying the country with fat and lard. Until the mid 1950s, the most valuable pig on many Soviet state and collective farms was the nondescript but very rotund “lard and bacon” pig, an inefficient eater that could take upwards of two years to reach full maturity. In searching for a way to serve up more tushonka, Soviet planners became aware that their entire industry needed to be revamped. When the Soviet Union looked to the United States, planners were inspired by the earlier competition between hot-blooded and big type pigs, which Soviet planners thought, ambitiously, they could combine into one splendid pig. The Soviet Union imported new pigs from Poland, Lithuania, East Germany and Denmark, trying valiantly to create hybrid pigs that would exhibit both hot blood and big type. Soviet planners were especially interested in inspiring the Poland-China, an especially rotund specimen, to speed up its life cycle during them mid 1950s. Hybrdizing and cross breeding a Soviet super-pig, no matter how closely laid out on paper, was probably always a socialist pipe dream. However, when the Soviets decided to try to outbreed American hog breeders, they created an infrastructure for pigs and pig breeding that had a dramatic positive impact of hog populations across the country, and the 1950s were marked by a large increase in the number of pigs in the Soviet union, as well as dramatic increases in the numbers of purebred and scientific hybrids the country developed, all in the name of tushonka. It was not just the genetic stock that received a makeover in the postwar drive to can more tushonka; a revolution in the barnyard also took place and in less than 10 years, pigs were living in new housing stock and eating new feed sources. The most obvious postwar change was in farm layout and the use of building space. In the early 1950s, many collective farms had been consolidated. In 1940 there were a quarter of a million kolkhozii, by 1951 fewer than half that many remained (NARA RG166). Farm consolidation movements most often combined two, three or four collective farms into one economic unit, thus scaling up the average size and productivity of each collective farm and simplifying their administration. While there were originally ambitious plans to re-center farms around new “agro-city” bases with new, modern farm buildings, these projects were ultimately abandoned. Instead, existing buildings were repurposed and the several clusters of farm buildings that had once been the heart of separate villages acquired different uses. For animals this meant new barns and new daily routines. Barns were redesigned and compartmentalized around ideas of gender and age segregation—weaned baby pigs in one area, farrowing sows in another—as well as maximising growth and health. Pigs spent less outside time and more time at the trough. Pigs that were wanted for different purposes (breeding, meat and lard) were kept in different areas, isolated from each other to minimize the spread of disease as well as improve the efficiency of production. Much like postwar housing for humans, the new and improved pig barn was a crowded and often chaotic place where the electricity, heat and water functioned only sporadically. New barns were supposed to be mechanised. In some places, mechanisation had helped speed things along, but as one American official viewing a new mechanised pig farm in 1955 noted, “it did not appear to be a highly efficient organisation. The mechanised or automated operations, such as the preparation of hog feed, were eclipsed by the amount of hand labor which both preceded and followed the mechanised portion” (NARA RG166 1961). The American official estimated that by mechanizing, Soviet farms had actually increased the amount of human labor needed for farming operations. The other major environmental change took place away from the barnyard, in new crops the Soviet Union began to grow for fodder. The heart and soul of this project was establishing field corn as a major new fodder crop. Originally intended as a feed for cows that would replace hay, corn quickly became the feed of choice for raising pigs. After a visit by a United States delegation to Iowa and other U.S. farms over the summer of 1955, corn became the centerpiece of Khrushchev’s efforts to raise meat and milk productivity. These efforts were what earned Khrushchev his nickname of kukuruznik, or “corn fanatic.” Since so little of the Soviet Union looks or feels much like the plains and hills of Iowa, adopting corn might seem quixotic, but raising corn was a potentially practical move for a cold country. Unlike the other major fodder crops of turnips and potatoes, corn could be harvested early, while still green but already possessing a high level of protein. Corn provided a “gap month” of green feed during July and August, when grazing animals had eaten the first spring green growth but these same plants had not recovered their biomass. What corn remained in the fields in late summer was harvested and made into silage, and corn made the best silage that had been historically available in the Soviet Union. The high protein content of even silage made from green mass and unripe corn ears prevented them from losing weight in the winter. Thus the desire to put more meat on Soviet tables—a desire first prompted by American food donations of surplus pork from Iowa farmers adapting to agro-industrial reordering in their own country—pushed back into the commodity supply network of the Soviet Union. World War II rations that were well adapted to the uncertainty and poor infrastructure not just of war but also of peacetime were a source of inspiration for Soviet planners striving to improve the diets of citizens. To do this, they purchased and bred more and better animals, inventing breeds and paying attention, for the first time, to the efficiency and speed with which these animals were ready to become meat. Reinventing Soviet pigs pushed even back farther, and inspired agricultural economists and state planners to embrace new farm organizational structures. Pigs meant for the tushonka can spent more time inside eating, and led their lives in a rigid compartmentalization that mimicked emerging trends in human urban society. Beyond the barnyard, a new concern with feed-to weight conversions led agriculturalists to seek new crops; crops like corn that were costly to grow but were a perfect food for a pig destined for a tushonka tin. Thus in Soviet industrialization, pigs evolved. No longer simply recyclers of human waste, socialist pigs were consumers in their own right, their newly crafted genetic compositions demanded ever more technical feed sources in order to maximize their own productivity. Food is transformative, and in this case study the prosaic substance of canned meat proved to be unusually transformative for the history of the Soviet Union. In its early history it kept soldiers alive long enough to win an important war, later the requirements for its manufacture re-prioritized muscle tissue over fat tissue in the disassembly of carcasses. This transformative influence reached backwards into the supply lines and farms of the Soviet Union, revolutionizing the scale and goals of farming and meat packing for the Soviet food industry, as well as the relationship between the pig and the consumer. References Bentley, Amy. Eating for Victory: Food Rationing and the Politics of Domesticity. Where: University of Illinois Press, 1998. The Book of Healthy and Delicious Food, Kniga O Vkusnoi I Zdorovoi Pishche. Moscow: AMN Izd., 1952. 161. Danilov, M. M. Tovaravedenie Prodovol’stvennykh Tovarov: Miaso I Miasnye Tovarye. Moscow: Iz. Ekonomika, 1964. Khrushchev, Nikita. Khrushchev Remembers. New York: Little, Brown & Company, 1970. 178. Long, James. The Book of the Pig. London: Upcott Gill, 1886. 102. Lush, Jay & A.L. Anderson, “A Genetic History of Poland-China Swine: I—Early Breed History: The ‘Hot Blood’ versus the ‘Big Type’” Journal of Heredity 30.4 (1939): 149-56. Martel, Leon. Lend-Lease, Loans, and the Coming of the Cold War: A Study of the Implementation of Foreign Policy. Boulder: Westview Press, 1979. 35. National Archive and Records Administration (NARA). RG 59, General Records of the Department of State. Office of Soviet Union affairs, Box 6. “Records relating to Lend Lease with the USSR 1941-1952”. National Archive and Records Administration (NARA). RG166, Records of the Foreign Agricultural Service. Narrative reports 1940-1954. USSR Cotton-USSR Foreign trade. Box 64, Folder “farm management”. Report written by David V Kelly, 6 Apr. 1951. National Archive and Records Administration (NARA). RG 166, Records of the Foreign Agricultural Service. Narrative Reports 1955-1961. Folder: “Agriculture” “Visits to Soviet agricultural installations,” 15 Nov. 1961. Skeoch, L.A. Food Prices and Ration Scale in the Ukraine, 1946 The Review of Economics and Statistics 35.3 (Aug. 1953), 229-35. State Archive of the Russian Federation (GARF). Fond R-7021. The Report of Extraordinary Special State Commission on Wartime Losses Resulting from the German-Fascist Occupation cites the following losses in the German takeover. 1948. Stettinus, Edward R. Jr. Lend-Lease: Weapon for Victory. Penguin Books, 1944.

Introduction Nun habe ich Euch genug geschrieben, diesen Brief wenn sei [sic] lesen würden, dann würde ich den Genickschuß bekommen.Now I have written you enough, this letter if they would read it, I would get the neck shot. (M., all translations from German sources and quotations by the author) When the German soldier Otto M. wrote these lines from Russia to his family on 3 September 1943 during the Second World War, he knew that his war letter would not be subject to the National Socialist censorship apparatus. The letter contains, inter alia, detailed information about the course of the war on the front, troop locations, and warnings about the Nazi regime. M., as he wrote in the letter, smuggled it past the censorship via a “comrade”. As a German soldier, M. was a member of the Volksgemeinschaft—a National Socialist concept that drew a “racist and anti-Semitic borderline” (Wildt 48)—and was thus not socially excluded due to his status. Nevertheless, in the sentence quoted above, M. anticipates possible future consequences of his deviant actions, which would be carried out by “them”—potentially leading to his violent death. This article investigates how social and societal exclusion is brought forth by everyday media practices such as writing letters. After an introduction to the thesis under discussion, I will briefly outline the linguistic research on National Socialism that underlies the approach presented. In the second section, the key concepts of agency and dispositif applied in this work are discussed. This is followed by two sections in which infrastructural and interactional practices of exclusion are analysed. The article closes with some concluding remarks. During the Second World War, Wehrmacht soldiers and their relatives could not write and receive letters that were not potentially subject to controls. Therefore, the blunt openness with which M. anticipated the brutal sanctions of behavioural deviations in the correspondence quoted above was an exception in the everyday practice of war letter communication. This article will thus pursue the following thesis: private communication in war letters was subject to specific discourse conditions under National Socialism, and this brought forth excluding agency, which has two intertwined readings. Firstly, “excluding” is to be understood as an attribute of “agency” in the sense of an acting entity that either is included and potentially excludes or is excluded due to its ascribed agency. For example, German soldiers who actively participated in patriotic service were included in the Volksgemeinschaft. By contrast, Jews or Communists, to name but a few groups that, from the perspective of racist Nazi ideology, did not contribute to the community, were excluded from it. Such excluding agencies are based on specific practices of dispositional arrangement, which I refer to as infrastructural exclusion of agency. Secondly, excluding agency describes a linguistic practice that developed under National Socialism and has an equally stabilising effect on it. Excluding agency means that agents, and hence protagonists, are excluded by means of linguistic mitigation and omission. This second reading emphasises practices of linguistic construction of agency in interaction, which is described as interactional exclusion of agency. In either sense, exclusion is inextricably tied to the notion of agency, which is illustrated in this article by using data from field post letters of the Second World War. Social exclusion, along with its most extreme manifestations under fascism, is both legitimised and carried out predominantly through discursive practices. This includes for the public domain, on the one hand, executive language use such as in laws, decrees, orders, court hearings, and verdicts, and on the other hand, texts such as ideological writings, speeches, radio addresses, folk literature, etc. Linguistic research on National Socialism and its mechanisms of inclusion and exclusion has long focussed on the power of a regulated public use of language that seemed to be shaped by a few protagonists, most notably Hitler and Goebbels (Schlosser; Scholl). More recent works, however, are increasingly devoted to the differentiation of heterogeneous communities of practice, which were primarily established through discursive practices and are manifested accordingly in texts of that time (Horan, Practice). Contrary to a justifiably criticised “exculpation of the speakers” (Sauer 975) by linguistic research, which focusses on language but not on situated, interactional language use, such a perspective is increasingly interested in “discourse in National Socialism, with a particular emphasis on language use in context as a shared, communicative phenomenon” (Horan, Letter 45). To understand the phenomenon of social and societal exclusion, which was constitutive for National Socialism, it is also necessary to analyse those discursive practices of inclusion and exclusion through which the speakers co-constitute everyday life. I will do this by relating the discourse conditions, based on Foucault’s concept of dispositif (Confessions 194), to the agency of the correspondents of war letters, i.e. field post letters. On Agency and Dispositif Agency and dispositif are key concepts for the analysis of social exclusion, because they can be applied to analyse the situated practices of exclusion both in terms of the different capacities for action of various agents, i.e. acting entities, and the inevitably asymmetrical arrangement within which actions are performed. Let me first, very briefly, outline some linguistic conceptions of agency. While Ahearn states that “agency refers to the socioculturally mediated capacity to act” (28) and thus conceives agency as a potential, Duranti understands agency “as the property of those entities (i) that have some degree of control over their own behavior, (ii) whose actions in the world affect other entities’ (and sometimes their own), and (iii) whose actions are the object of evaluation (e.g. in terms of their responsibility for a given outcome)” (453). Deppermann considers agency to be a means of social and situational positioning: “‘agency’ is to capture properties of the subject as agent, that is, its role with respect to the events in which it is involved” (429–30). This is done by linguistic attribution. Following Duranti, this analysis is based on the understanding that agency is established by the ascription of action to an entity which is thereby made or considered accountable for the action. This allows a practice-theoretical reference to Garfinkel’s concept of accountability and identifies agentive practices as “visibly-rational-and-reportable-for-all-practical purposes” (7). The writing of letters in wartime is one such reflexive discursive practice through which agents constitute social reality by means of ascribing agency. The concept of semantic roles (Fillmore; von Polenz), offers another, distinctly linguistic access to agency. By semantic roles, agency in situated interaction is established syntactically and semantically. Put simply, a distinction is made between an Agent, as someone who performs an action, and a Patient, as someone to whom an action occurs (von Polenz 170; semantic roles such as Agent, Patient, Experiencer, etc. are capitalised by convention). Using linguistic data from war letters, this concept is discussed in more detail below. In the following, “field post” is considered as dispositif, by which Foucault means a thoroughly heterogeneous ensemble consisting of discourses, institutions, architectural forms, regulatory decisions, laws, administrative measures, scientific statements, philosophical, moral and philanthropic propositions – in short, the said as much as the unsaid. Such are the elements of the apparatus [dispositif]. The apparatus [dispositif] itself is the system of relations that can be established between these elements. (Foucault, Confessions 194) The English translation of the French “dispositif” as “apparatus” encourages an understanding of dispositif as a rather rigid structure. In contrast, the field post service of the Second World War will be used here to show how such dispositifs enable practices of exclusion or restrict access to practices of inclusion, while these characteristics themselves are in turn established by practices or, as Foucault calls them, procedures (Foucault, Discourse). An important and potentially enlightening notion related to dispositif is that of agencement, which in turn is borrowed from Deleuze and Guattari and was further developed in particular in actor-network theory (Çalışkan and Callon; Gherardi). What Çalışkan and Callon state about markets serves as a general description of agencement, which can be defined as an “arrangement of heterogeneous constituents that deploys the following: rules and conventions; technical devices; metrological systems; logistical infrastructures; texts, discourses and narratives …; technical and scientific knowledge (including social scientific methods), as well as the competencies and skills embodied in living beings” (3). This resembles Foucault’s concept of dispositif (Foucault, Confessions; see above), which “denotes a heterogeneous ensemble of discursive and nondiscursive elements with neither an originary subject not [sic] a determinant causality” (Coté 384). Considered morphosemantically, agencement expresses an important interrelation: in that it is derived from both the French agencer (to construct; to arrange) and agence (agency; cf. Hardie and MacKenzie 58) and is concretised and nominalised by the suffix -ment, agencement elegantly integrates structure and action according to Giddens’s ‘duality of structure’. While this tying aspect certainly contributes to a better understanding of dispositional arrangements and should therefore be considered, agencement, as applied in actor-network theory, emphasises above all “the fact that agencies and arrangements are not separate” (Çalışkan and Callon) and is, moreover, often employed to ascribe agency to material objects, things, media, etc. This approach has proven to be very fruitful for analyses of socio-technical arrangements in actor-network theory and practice theory (Çalışkan and Callon; Gherardi). However, within the presented discourse-oriented study on letter writing and field post in National Socialism, a clear analytical differentiation between agency and arrangement, precisely in order to point out their interrelation, is essential to analyse practices of exclusion. This is why I prefer dispositif to agencement as the analytical concept here. Infrastructural Exclusion of Agency in Field Post Letters In the Second World War, writing letters between the “homeland” and the “frontline” was a fundamental everyday media practice with an estimated total of 30 to 40 billion letters in Germany (Kilian 97). War letters were known as field post (Feldpost), which was processed by the field post service. The dispositif “field post” was, in opposition to the traditional postal service, subject to specific conditions regarding charges, transport, and above all censorship. No transportation costs arose for field post letters up to a weight of 250 grams. Letters could only be sent by or to soldiers with a field post number that encoded the addresses of the field post offices. Only soldiers who were deployed outside the Reich’s borders received a field post number (Kilian 114). Thus, the soldiers were socially included as interactants due to their military status. The entire organisation of the field post was geared towards enabling members of the Volksgemeinschaft to communicatively shape, maintain, and continue their social relationships during the war (Bergerson et al.). Applying Foucault, the dispositif “field post” establishes selection and exclusion mechanisms in which “procedures of exclusion” (Discourse 52) become manifest, two of which are to be related to the field post: “exclusion from discourse” and “scarcity of speaking subjects” (Spitzmüller and Warnke 73). Firstly, “procedures of exclusion ensure that only certain statements can be made in discourse” (Spitzmüller and Warnke 73). This exclusion procedure ought to be implemented by controlling and, ultimately, censoring field post letters. Reviews were carried out by censorship offices (Feldpostprüfstellen), which were military units independent of the field post offices responsible for delivery. Censorship initially focussed on military information. However, “in the course of the war, censorship shifted from a control measure aimed at defence towards a political-ideological review” (Kilian 101). Critical remarks could be legally prosecuted and punished with prison, penitentiary, or death (Kilian 99). Hence, it is assumed that self-censorship played a role not only for public media, such as newspapers, but also for writing private letters (Dodd). As the introductory quotation from Otto M. shows, writers who spread undesirable information in their letters anticipated the harshest consequences. In this respect, randomised censorship—although only a very small proportion of the high volume of mail was actually opened by censors (Kilian)—established a permanent disposition of control that resulted in a potentially discourse-excluding social stratification of private communication. Secondly, the dispositif “field post” was inherently exclusive and excluding, as those who did not belong to the Volksgemeinschaft could not use the service and thus could not acquire agentive capacity. The “scarcity of speaking subjects” (Spitzmüller and Warnke 73) was achieved by restricting participation in the field post system to members of the Volksgemeinschaft. Since agency is based on the most basic prerequisite, namely the ability to act linguistically at all, the mere possibility of exercising agency was infrastructurally restricted by the field post system. Excluding people from “agency-through-language” means excluding them from an “agency of an existential sort” (Duranti 455), which is described here, regarding the field post system, as infrastructural exclusion of agency. Interactional Exclusion of Agency in Field Post Letters In this section, I will elaborate how agency is brought forth interactionally through linguistic means on the basis of data from a field post corpus that was compiled in the project “Linguistic Social History 1933 to 1945” (Kämper). The aim of the project is an actor-based description of discursive practices and patterns at the time of National Socialism, which takes into account the fact that society in the years 1933 to 1945 consisted of heterogeneous communities of practice (Horan, Practice). Letter communication is considered to be an interaction that is characterised by mediated indexicality, accountability, reflexivity, sequentiality, and reciprocity (Dang-Anh) and is performed as situated social practice (Barton and Hall). The corpus of field letters examined here provides access to the everyday communication of members of the ‘integrated society’, i.e. those who were neither high-ranking members of the Nazi apparatus nor exposed to the repressions of the fascist dictatorship. The corpus consists of about 3,500 letters and about 2.5 million tokens. The data were obtained by digitising letter editions using OCR scans and in cooperation with the field post archive of the Museum for Communication Berlin (cf. sources below). We combine qualitative and quantitative methods, the latter providing heuristic indicators for in-depth hermeneutical analysis (Felder; Teubert). We apply corpus linguistic methods such as keyword, collocation and concordance analysis to the digitised full texts in order to analyse the data intersubjectively by means of corpus-based hermeneutic discourse analysis (Dang-Anh and Scholl). However, the selected excerpts of the corpus do not comprise larger data sets or complete sequences, but isolated fragments. Nevertheless, they illustrate the linguistic (non-)constitution of agency and thus distinctively exemplify exclusionary practices in field post letter writing. From a linguistic point of view, the exclusion of actors from action is achieved syntactically and semantically by deagentivisation (Bernárdez; von Polenz 186), as will be shown below. The following lines were written by Albert N. to his sister Johanna S. and are dated 25 June 1941, shortly after the beginning of the German Wehrmacht’s military campaign in Russia (Russlandfeldzug) a few days earlier. Vor den russ. Gefangenen bekommt man einen Ekel, d.h. viele Gefangene werden nicht gemacht.One gets disgusted by the Russian prisoners, i.e. many prisoners are not made. (N.) In the first part of the utterance, “mitigation of agency” (Duranti 465) is carried out using the impersonal pronoun “man” (“one”) which does not specify its referent. Instead, by means of deagentivisation, the scope of the utterance is generalised to an indefinite in‑group of speakers, whereby the use of the impersonal pronoun implies that the proposition is valid or generally accepted. Moreover, the use of “one” generalises the emotional expression “disgust”, thus suggesting that the aversive emotion is a self-evident affect experienced by everyone who can be subsumed under “one”. In particular, this includes the author, who is implicitly displayed as primarily perceiving the emotion in question. This reveals a fundamental practice of inclusion and exclusion, the separating distinction between “us”/“we” and “them”/“the others” (Wodak). In terms of semantic roles, the inclusive and generalised formal Experiencer “one” is opposed to the Causative “Russian prisoner” in an exclusionary manner, implicitly indicating the prisoners as the cause of disgust. The subsequent utterance is introduced by “i.e.”, which marks the causal link between the two phrases. The wording “many prisoners are not made” strongly suggests that it refers to homicides, i.e. executions carried out at the beginning of the military campaign in Russia by German troops (Reddemann 222). The depiction of a quasi-universal disgust in the first part establishes a “negative characterization of the out-group” (Wodak 33) which, in the expressed causal relation with the second phrase, seems to morally legitimise or at least somehow justify the implied killings. The passive form entirely omits an acting entity. Here, deagentivisation obscures the agency of the perpetrators. However, this is not the only line between acting and non-acting entities the author draws. The omission of an agent, even the impersonal “one”, in the second part, and the fact that there is no talk of self-experienceable emotions, but war crimes are hinted at in a passive sentence, suggest the exclusion of oneself as a joint agent of the indicated actions. As further data from the corpus indicate, war crimes are usually not ascribed to the writer or his own unit as the agents but are usually attributed to “others” or not at all. Was Du von Juden schreibst, ist uns schon länger bekannt. Sie werden im Osten angesiedelt.What you write about Jews is already known to us for some time. They are being settled in the East. (G.) In this excerpt from a letter, which Ernst G. wrote to his wife on 22 February 1942, knowledge about the situation of the Jews in the war zone is discussed. The passage appears quite isolated with its cotext in the letter revolving around quite different, trivial, everyday topics. Apparently, G. refers in his utterance to an earlier letter from his wife, which has not been preserved and is therefore not part of the corpus. “Jews” are those about whom the two agents, the soldier and his wife, write, whereas “us” refers to the soldiers at the front. In the second part, agency is again obscured by deagentivisation. While “they” anaphorically refers to “Jews” as Patients, the agents of their alleged resettlement remain unnamed in this “agent-less passive construction” (Duranti 466). Jews are depicted here as objects being handled—without any agency of their own. The persecution of the Jews and the executions carried out on the Russian front (Reddemann 222), including those of Jews, are euphemistically played down here as “settlements”. “Trivialization” and “denial” are two common discursive practices of exclusion (Wodak 134) and emerge here, as interactional exclusion of agency, in one of their most severe manifestations. Conclusion Social and societal exclusion, as has been shown, are predominantly legitimised as well as constituted, maintained, and perpetuated by discursive practices. Field post letters can be analysed both in terms of the infrastructure—which is itself constituted by infrastructuring practices and is thus not rigid but dynamic—that underlies excluding letter-writing practices in times of war, and the extent to which linguistic excluding practices are performed in the letters. It has been shown that agency, which is established by the ascription of action to an entity, is a central concept for the analysis of practices of exclusion. While I propose the division into infrastructural and interactional exclusion of agency, it must be pointed out that this can only be an analytical distinction and both bundles of practices, that of infrastructuring and that of interacting, are intertwined and are to be thought of in relation to each other. Bringing together the two concepts of agency and dispositif, despite the fact that they are of quite different origins, allows an analysis of exclusionary practices, which I hope does justice to the relation of interaction and infrastructure. By definition, exclusion occurs against the background of an asymmetrical arrangement within which exclusionary practices are carried out. Thus, dispositif is understood as an arranged but flexible condition, wherein agency, as a discursively ascribed or infrastructurally arranged property, unfolds. Social and societal exclusion, which were constitutive for National Socialism, were accomplished not only in public media but also in field post letters. Writing letters was a fundamental everyday media practice and the field post was a central social medium during the National Socialist era. However, exclusion occurred on different infrastructural and interactional levels. As shown, it was possible to be excluded by agency, which means exclusion by societal status and role. People could linguistically perform an excluding agency by constituting a division between “us” and “them”. Also, specific discourses were excluded by the potential control and censorship of communication by the authorities, and those who did not suppress agency, for example by self-censoring, feared prosecution. Moreover, the purely linguistic practices of exclusion not only constituted or legitimised the occasionally fatal demarcations drawn under National Socialism, but also concealed and trivialised them. As discussed, it was the perpetrators whose agency was excluded in war letters, which led to a mitigation of their actions. In addition, social actors were depreciated and ostracised through deagentivisation, mitigation and omission of agency. In extreme cases of social exclusion, linguistic deagentivisation even prepared or resulted in the revocation of the right to exist of entire social groups. The German soldier Otto M. feared fatal punishment because he did not communicatively act according to the social stratification of the then regime towards a Volksgemeinschaft in a field post letter. This demonstrates how thin the line is between inclusion and exclusion in a fascist dictatorship. I hope to have shown that the notion of excluding agency can provide an approach to identifying and analytically understanding such inclusion and exclusion practices in everyday interactions in media as dispositional arrangements. However, more research needs to be done on the vast yet unresearched sources of everyday communication in the National Socialist era, in particular by applying digital means to discourse analysis (Dang-Anh and Scholl). Sources G., Ernst. “Field post letter: Ernst to his wife Irene. 22 Feb. 1942.” Sei tausendmal gegrüßt: Briefwechsel Irene und Ernst Guicking 1937–1945. Ed. Jürgen Kleindienst. Berlin: JKL Publikationen, 2001. Reihe Zeitgut Spezial 1. M., Otto. 3 Sep. 1943. 3.2002.7163. Museum for Communication, Berlin. Otto M. to his family. 16 Sep. 2020 <https://briefsammlung.de/feldpost-zweiter-weltkrieg/brief.html?action=detail&what=letter&id=1175>. 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Introduction This paper offers a survey of familiar popular music performers and songwriters who reference coffee in their work. It examines three areas of discourse: the psychoactive effects of caffeine, coffee and courtship rituals, and the politics of coffee consumption. I claim that coffee carries a cultural and musicological significance comparable to that of the chemical stimulants and consumer goods more readily associated with popular music. Songs about coffee may not be as potent as those featuring drugs and alcohol (Primack; Schapiro), or as common as those referencing commodities like clothes and cars (Englis; McCracken), but they do feature across a wide range of genres, some of which enjoy archetypal associations with this beverage. m.o.m.m.y. Needs c.o.f.f.e.e.: The Psychoactive Effect of Coffee The act of performing and listening to popular music involves psychological elements comparable to the overwhelming sensory experience of drug taking: altered perceptions, repetitive grooves, improvisation, self-expression, and psychological empathy—such as that between musician and audience (Curry). Most popular music genres are, as a result, culturally and sociologically identified with the consumption of at least one mind-altering substance (Lyttle; Primack; Schapiro). While the analysis of lyrics referring to this theme has hitherto focused on illegal drugs and alcoholic beverages (Cooper), coffee and its psychoactive ingredient caffeine have been almost entirely overlooked (Summer). The most recent study of drugs in popular music, for example, defined substance use as “tobacco, alcohol, marijuana, cocaine and other stimulants, heroin and other opiates, hallucinogens, inhalants, prescription drugs, over-the-counter drugs, and nonspecific substances” (Primack 172), thereby ignoring a chemical stimulant consumed by 90 per cent of adult Americans every day (Lovett). The wide availability of coffee and the comparatively mild effect of caffeine means that its consumption rarely causes harm. One researcher has described it as a ubiquitous and unobtrusive “generalised public activity […] ‘invisible’ to analysts seeking distinctive social events” (Cooper 92). Coffee may provide only a relatively mild “buzz”—but it is now accepted that caffeine is an addictive substance (Juliano) and, due to its universal legality, coffee is also the world’s most extensively traded and enthusiastically consumed psychoactive consumer product (Juliano 1). The musical genre of jazz has a longstanding relationship with marijuana and narcotics (Curry; Singer; Tolson; Winick). Unsurprisingly, given its Round Midnight connotations, jazz standards also celebrate the restorative impact of coffee. Exemplary compositions include Burke/Webster’s insomniac torch song Black Coffee, which provided hits for Sarah Vaughan (1949), Ella Fitzgerald (1953), and Peggy Lee (1960); and Frank Sinatra’s recordings of Hilliard/Dick’s The Coffee Song (1946, 1960), which satirised the coffee surplus in Brazil at a time when this nation enjoyed a near monopoly on production. Sinatra joked that this ubiquitous drink was that country’s only means of liquid refreshment, in a refrain that has since become a headline writer’s phrasal template: “There’s an Awful Lot of Coffee in Vietnam,” “An Awful Lot of Coffee in the Bin,” and “There’s an Awful Lot of Taxes in Brazil.” Ethnographer Aaron Fox has shown how country music gives expression to the lived social experience of blue-collar and agrarian workers (Real 29). Coffee’s role in energising working class America (Cooper) is featured in such recordings as Dolly Parton’s Nine To Five (1980), which describes her morning routine using a memorable “kitchen/cup of ambition” rhyme, and Don't Forget the Coffee Billy Joe (1973) by Tom T. Hall which laments the hardship of unemployment, hunger, cold, and lack of healthcare. Country music’s “tired truck driver” is the most enduring blue-collar trope celebrating coffee’s analeptic powers. Versions include Truck Drivin' Man by Buck Owens (1964), host of the country TV show Hee Haw and pioneer of the Bakersfield sound, and Driving My Life Away from pop-country crossover star Eddie Rabbitt (1980). Both feature characteristically gendered stereotypes of male truck drivers pushing on through the night with the help of a truck stop waitress who has fuelled them with caffeine. Johnny Cash’s A Cup of Coffee (1966), recorded at the nadir of his addiction to pills and alcohol, has an incoherent improvised lyric on this subject; while Jerry Reed even prescribed amphetamines to keep drivers awake in Caffein [sic], Nicotine, Benzedrine (And Wish Me Luck) (1980). Doye O’Dell’s Diesel Smoke, Dangerous Curves (1952) is the archetypal “truck drivin’ country” song and the most exciting track of its type. It subsequently became a hit for the doyen of the subgenre, Red Simpson (1966). An exhausted driver, having spent the night with a woman whose name he cannot now recall, is fighting fatigue and wrestling his hot-rod low-loader around hairpin mountain curves in an attempt to rendezvous with a pretty truck stop waitress. The song’s palpable energy comes from its frenetic guitar picking and the danger implicit in trailing a heavy load downhill while falling asleep at the wheel. Tommy Faile’s Phantom 309, a hit for Red Sovine (1967) that was later covered by Tom Waits (Big Joe and the Phantom 309, 1975), elevates the “tired truck driver” narrative to gothic literary form. Reflecting country music’s moral code of citizenship and its culture of performative storytelling (Fox, Real 23), it tells of a drenched and exhausted young hitchhiker picked up by Big Joe—the driver of a handsome eighteen-wheeler. On arriving at a truck stop, Joe drops the traveller off, giving him money for a restorative coffee. The diner falls silent as the hitchhiker orders up his “cup of mud”. Big Joe, it transpires, is a phantom trucker. After running off the road to avoid a school bus, his distinctive ghost rig now only reappears to rescue stranded travellers. Punk rock, a genre closely associated with recreational amphetamines (McNeil 76, 87), also features a number of caffeine-as-stimulant songs. Californian punk band, Descendents, identified caffeine as their drug of choice in two 1996 releases, Coffee Mug and Kids on Coffee. These songs describe chugging the drink with much the same relish and energy that others might pull at the neck of a beer bottle, and vividly compare the effects of the drug to the intense rush of speed. The host of “New Music News” (a segment of MTV’s 120 Minutes) references this correlation in 1986 while introducing the band’s video—in which they literally bounce off the walls: “You know, while everybody is cracking down on crack, what about that most respectable of toxic substances or stimulants, the good old cup of coffee? That is the preferred high, actually, of California’s own Descendents—it is also the subject of their brand new video” (“New Music News”). Descendents’s Sessions EP (1997) featured an overflowing cup of coffee on the sleeve, while punk’s caffeine-as-amphetamine trope is also promulgated by Hellbender (Caffeinated 1996), Lagwagon (Mr. Coffee 1997), and Regatta 69 (Addicted to Coffee 2005). Coffee in the Morning and Kisses in the Night: Coffee and Courtship Coffee as romantic metaphor in song corroborates the findings of early researchers who examined courtship rituals in popular music. Donald Horton’s 1957 study found that hit songs codified the socially constructed self-image and limited life expectations of young people during the 1950s by depicting conservative, idealised, and traditional relationship scenarios. He summarised these as initial courtship, honeymoon period, uncertainty, and parting (570-4). Eleven years after this landmark analysis, James Carey replicated Horton’s method. His results revealed that pop lyrics had become more realistic and less bound by convention during the 1960s. They incorporated a wider variety of discourse including the temporariness of romantic commitment, the importance of individual autonomy in relationships, more liberal attitudes, and increasingly unconventional courtship behaviours (725). Socially conservative coffee songs include Coffee in the Morning and Kisses in the Night by The Boswell Sisters (1933) in which the protagonist swears fidelity to her partner on condition that this desire is expressed strictly in the appropriate social context of marriage. It encapsulates the restrictions Horton identified on courtship discourse in popular song prior to the arrival of rock and roll. The Henderson/DeSylva/Brown composition You're the Cream in My Coffee, recorded by Annette Hanshaw (1928) and by Nat King Cole (1946), also celebrates the social ideal of monogamous devotion. The persistence of such idealised traditional themes continued into the 1960s. American pop singer Don Cherry had a hit with Then You Can Tell Me Goodbye (1962) that used coffee as a metaphor for undying and everlasting love. Otis Redding’s version of Butler/Thomas/Walker’s Cigarettes and Coffee (1966)—arguably soul music’s exemplary romantic coffee song—carries a similar message as a couple proclaim their devotion in a late night conversation over coffee. Like much of the Stax catalogue, Cigarettes and Coffee, has a distinctly “down home” feel and timbre. The lovers are simply content with each other; they don’t need “cream” or “sugar.” Horton found 1950s blues and R&B lyrics much more sexually explicit than pop songs (567). Dawson (1994) subsequently characterised black popular music as a distinct public sphere, and Squires (2002) argued that it displayed elements of what she defined as “enclave” and “counterpublic” traits. Lawson (2010) has argued that marginalised and/or subversive blues artists offered a form of countercultural resistance against prevailing social norms. Indeed, several blues and R&B coffee songs disregard established courtship ideals and associate the product with non-normative and even transgressive relationship circumstances—including infidelity, divorce, and domestic violence. Lightnin’ Hopkins’s Coffee Blues (1950) references child neglect and spousal abuse, while the narrative of Muddy Waters’s scorching Iodine in my Coffee (1952) tells of an attempted poisoning by his Waters’s partner. In 40 Cups of Coffee (1953) Ella Mae Morse is waiting for her husband to return home, fuelling her anger and anxiety with caffeine. This song does eventually comply with traditional courtship ideals: when her lover eventually returns home at five in the morning, he is greeted with a relieved kiss. In Keep That Coffee Hot (1955), Scatman Crothers supplies a counterpoint to Morse’s late-night-abandonment narrative, asking his partner to keep his favourite drink warm during his adulterous absence. Brook Benton’s Another Cup of Coffee (1964) expresses acute feelings of regret and loneliness after a failed relationship. More obliquely, in Coffee Blues (1966) Mississippi John Hurt sings affectionately about his favourite brand, a “lovin’ spoonful” of Maxwell House. In this, he bequeathed the moniker of folk-rock band The Lovin’ Spoonful, whose hits included Do You Believe in Magic (1965) and Summer in the City (1966). However, an alternative reading of Hurt’s lyric suggests that this particular phrase is a metaphorical device proclaiming the author’s sexual potency. Hurt’s “lovin’ spoonful” may actually be a portion of his seminal emission. In the 1950s, Horton identified country as particularly “doleful” (570), and coffee provides a common metaphor for failed romance in a genre dominated by “metanarratives of loss and desire” (Fox, Jukebox 54). Claude Gray’s I'll Have Another Cup of Coffee (Then I’ll Go) (1961) tells of a protagonist delivering child support payments according to his divorce lawyer’s instructions. The couple share late night coffee as their children sleep through the conversation. This song was subsequently recorded by seventeen-year-old Bob Marley (One Cup of Coffee, 1962) under the pseudonym Bobby Martell, a decade prior to his breakthrough as an international reggae star. Marley’s youngest son Damian has also performed the track while, interestingly in the context of this discussion, his older sibling Rohan co-founded Marley Coffee, an organic farm in the Jamaican Blue Mountains. Following Carey’s demonstration of mainstream pop’s increasingly realistic depiction of courtship behaviours during the 1960s, songwriters continued to draw on coffee as a metaphor for failed romance. In Carly Simon’s You’re So Vain (1972), she dreams of clouds in her coffee while contemplating an ostentatious ex-lover. Squeeze’s Black Coffee In Bed (1982) uses a coffee stain metaphor to describe the end of what appears to be yet another dead-end relationship for the protagonist. Sarah Harmer’s Coffee Stain (1998) expands on this device by reworking the familiar “lipstick on your collar” trope, while Sexsmith & Kerr’s duet Raindrops in my Coffee (2005) superimposes teardrops in coffee and raindrops on the pavement with compelling effect. Kate Bush’s Coffee Homeground (1978) provides the most extreme narrative of relationship breakdown: the true story of Cora Henrietta Crippin’s poisoning. Researchers who replicated Horton’s and Carey’s methodology in the late 1970s (Bridges; Denisoff) were surprised to find their results dominated by traditional courtship ideals. The new liberal values unearthed by Carey in the late 1960s simply failed to materialise in subsequent decades. In this context, it is interesting to observe how romantic coffee songs in contemporary soul and jazz continue to disavow the post-1960s trend towards realistic social narratives, adopting instead a conspicuously consumerist outlook accompanied by smooth musical timbres. This phenomenon possibly betrays the influence of contemporary coffee advertising. From the 1980s, television commercials have sought to establish coffee as a desirable high end product, enjoyed by bohemian lovers in a conspicuously up-market environment (Werder). All Saints’s Black Coffee (2000) and Lebrado’s Coffee (2006) identify strongly with the culture industry’s image of coffee as a luxurious beverage whose consumption signifies prominent social status. All Saints’s promotional video is set in a opulent location (although its visuals emphasise the lyric’s romantic disharmony), while Natalie Cole’s Coffee Time (2008) might have been itself written as a commercial. Busting Up a Starbucks: The Politics of Coffee Politics and coffee meet most palpably at the coffee shop. This conjunction has a well-documented history beginning with the establishment of coffee houses in Europe and the birth of the public sphere (Habermas; Love; Pincus). The first popular songs to reference coffee shops include Jaybird Coleman’s Coffee Grinder Blues (1930), which boasts of skills that precede the contemporary notion of a barista by four decades; and Let's Have Another Cup of Coffee (1932) from Irving Berlin’s depression-era musical Face The Music, where the protagonists decide to stay in a restaurant drinking coffee and eating pie until the economy improves. Coffee in a Cardboard Cup (1971) from the Broadway musical 70 Girls 70 is an unambiguous condemnation of consumerism, however, it was written, recorded and produced a generation before Starbucks’ aggressive expansion and rapid dominance of the coffee house market during the 1990s. The growth of this company caused significant criticism and protest against what seemed to be a ruthless homogenising force that sought to overwhelm local competition (Holt; Thomson). In response, Starbucks has sought to be defined as a more responsive and interactive brand that encourages “glocalisation” (de Larios; Thompson). Koller, however, has characterised glocalisation as the manipulative fabrication of an “imagined community”—whose heterogeneity is in fact maintained by the aesthetics and purchasing choices of consumers who make distinctive and conscious anti-brand statements (114). Neat Capitalism is a more useful concept here, one that intercedes between corporate ideology and postmodern cultural logic, where such notions as community relations and customer satisfaction are deliberately and perhaps somewhat cynically conflated with the goal of profit maximisation (Rojek). As the world’s largest chain of coffee houses with over 19,400 stores in March 2012 (Loxcel), Starbucks is an exemplar of this phenomenon. Their apparent commitment to environmental stewardship, community relations, and ethical sourcing is outlined in the company’s annual “Global Responsibility Report” (Vimac). It is also demonstrated in their engagement with charitable and environmental non-governmental organisations such as Fairtrade and Co-operative for Assistance and Relief Everywhere (CARE). By emphasising this, Starbucks are able to interpellate (that is, “call forth”, “summon”, or “hail” in Althusserian terms) those consumers who value environmental protection, social justice and ethical business practices (Rojek 117). Bob Dylan and Sheryl Crow provide interesting case studies of the persuasive cultural influence evoked by Neat Capitalism. Dylan’s 1962 song Talkin’ New York satirised his formative experiences as an impoverished performer in Greenwich Village’s coffee houses. In 1995, however, his decision to distribute the Bob Dylan: Live At The Gaslight 1962 CD exclusively via Starbucks generated significant media controversy. Prominent commentators expressed their disapproval (Wilson Harris) and HMV Canada withdrew Dylan’s product from their shelves (Lynskey). Despite this, the success of this and other projects resulted in the launch of Starbucks’s in-house record company, Hear Music, which released entirely new recordings from major artists such as Ray Charles, Paul McCartney, Joni Mitchell, Carly Simon and Elvis Costello—although the company has recently announced a restructuring of their involvement in this venture (O’Neil). Sheryl Crow disparaged her former life as a waitress in Coffee Shop (1995), a song recorded for her second album. “Yes, I was a waitress. I was a waitress not so long ago; then I won a Grammy” she affirmed in a YouTube clip of a live performance from the same year. More recently, however, Crow has become an avowed self-proclaimed “Starbucks groupie” (Tickle), releasing an Artist’s Choice (2003) compilation album exclusively via Hear Music and performing at the company’s 2010 Annual Shareholders’s Meeting. Songs voicing more unequivocal dissatisfaction with Starbucks’s particular variant of Neat Capitalism include Busting Up a Starbucks (Mike Doughty, 2005), and Starbucks Takes All My Money (KJ-52, 2008). The most successful of these is undoubtedly Ron Sexsmith’s Jazz at the Bookstore (2006). Sexsmith bemoans the irony of intense original blues artists such as Leadbelly being drowned out by the cacophony of coffee grinding machines while customers queue up to purchase expensive coffees whose names they can’t pronounce. In this, he juxtaposes the progressive patina of corporate culture against the circumstances of African-American labour conditions in the deep South, the shocking incongruity of which eventually cause the old bluesman to turn in his grave. Fredric Jameson may have good reason to lament the depthless a-historical pastiche of postmodern popular culture, but this is no “nostalgia film”: Sexsmith articulates an artfully framed set of subtle, sensitive, and carefully contextualised observations. Songs about coffee also intersect with politics via lyrics that play on the mid-brown colour of the beverage, by employing it as a metaphor for the sociological meta-narratives of acculturation and assimilation. First popularised in Israel Zangwill’s 1905 stage play, The Melting Pot, this term is more commonly associated with Americanisation rather than miscegenation in the United States—a nuanced distinction that British band Blue Mink failed to grasp with their memorable invocation of “coffee-coloured people” in Melting Pot (1969). Re-titled in the US as People Are Together (Mickey Murray, 1970) the song was considered too extreme for mainstream radio airplay (Thompson). Ike and Tina Turner’s Black Coffee (1972) provided a more accomplished articulation of coffee as a signifier of racial identity; first by associating it with the history of slavery and the post-Civil Rights discourse of African-American autonomy, then by celebrating its role as an energising force for African-American workers seeking economic self-determination. Anyone familiar with the re-casting of black popular music in an industry dominated by Caucasian interests and aesthetics (Cashmore; Garofalo) will be unsurprised to find British super-group Humble Pie’s (1973) version of this song more recognisable. Conclusion Coffee-flavoured popular songs celebrate the stimulant effects of caffeine, provide metaphors for courtship rituals, and offer critiques of Neat Capitalism. Harold Love and Guthrie Ramsey have each argued (from different perspectives) that the cultural micro-narratives of small social groups allow us to identify important “ethnographic truths” (Ramsey 22). Aesthetically satisfying and intellectually stimulating coffee songs are found where these micro-narratives intersect with the ethnographic truths of coffee culture. 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IntroductionAs both a historical and cultural entity, the city of New Orleans has long-maintained a reputation as a centre for hedonistic and carnivaleque pleasures. Historically, images of mardi gras, jazz, and parties on the shores of the Mississippi have pervaded the cultural vision of the city as a “mecca” for “social life” (Marina 2), and successfully fed its tourism narratives. Simultaneously, however, a different kind of narrative also exists in the historical folds of the city’s urban mythology. Many tales of vampire sightings and supernatural accounts surround the area, and have contributed, over the years, to the establishment and mystification of New Orleans as a ‘vampire city’. This has produced, in turn, its own brand of vampire tourism (Murphy 2015). Mixed with historical rumours and Gothic folklore, the recent narratives of popular culture lie at the centre of the re-imagination of New Orleans as a vampire hub. Taking this idea as a point of departure, this article provides culturally- and historically-informed critical considerations of New Orleans as a ‘vampire city’, especially as portrayed in The Originals (2013-2017), a contemporary television series where vampires are the main protagonists. In the series, the historical narratives of New Orleans become entangled with – and are, at times, almost inseparable from – the fictional chronicles of the vampire in both aesthetic and conceptual terms.The critical connection between urban narratives and vampires representation, as far as New Orleans is concerned, is profoundly entangled with notions of both tourism and fictionalised popular accounts of folklore (Piatti-Farnell 172). In approaching the conceptual relationship between New Orleans as a cultural and historical entity and the vampire — in its folkloristic and imaginative context — the analysis will take a three-pronged approach: firstly, it will consider the historical narrative of tourism for the city of New Orleans; secondly, the city’s connection to vampires and other Gothicised entities will be considered, both historically and narratively; and finally, the analysis will focus on how the connection between New Orleans and Gothic folklore of the vampire is represented in The Originals, with the issue of cultural authenticity being brought into the foreground. A critical footnote must be given to the understanding of the term ‘New Orleans’ in this article as meaning primarily the French Quarter – or, the Vieux Carre – and its various representations. This geographical focus principally owes its existence to the profound cultural significance that the French Quarter has occupied in the history of New Orleans as a city, and, in particular, in its connection to narratives of magic and Gothic folklore, as well as the broader historical and contemporary tourism structures. A History of TourismSocial historian Kevin Fox Gotham agues that New Orleans as a city has been particularly successful in fabricating a sellable image of itself; tourism, Gotham reminds us, is about “the production of local difference, local cultures, and different local histories that appeal to visitors’ tastes for the exotic and the unique” (“Gentrification” 1100). In these terms, both the history and the socio-cultural ‘feel’ of the city cannot be separated from the visual constructs that accompany it. Over the decades, New Orleans has fabricated a distinct network of representational patterns for the Vieux Carre in particular, where the deployment of specific images, themes and motifs – which are, in truth, only peripherally tied to the city’ actual social and political history, and owe their creation and realisation more to the success of fictional narratives from film and literature – is employed to “stimulate tourist demands to buy and consume” (Gotham, “Gentrification” 1102). This image of the city as hedonistic site is well-acknowledged, has to be understood, at least partially, as a conscious construct aimed at the production an identity for itself, which the city can in turn sell to visitors, both domestically and internationally. New Orleans, Gotham suggests, is a ‘complex and constantly mutating city’, in which “meanings of place and community” are “inexorably intertwined with tourism” (Authentic 5). The view of New Orleans as a site of hedonistic pleasure is something that has been heavily capitalised upon by the tourism industry of the city for decades, if not centuries. A keen look at advertising pamphlets for the city, dating form the late Nineteenth century onwards, provides an overview of thematic selling points, that primarily focus on notions of jazz, endless parties and, in particular, nostalgic and distinctly rose-tinted views of the Old South and its glorious plantations (Thomas 7). The decadent view of New Orleans as a centre of carnal pleasures has often been recalled by scholars and lay observers alike; this vision of he city indeed holds deep historical roots, and is entangled with the city’s own economic structures, as well as its acculturated tourism ones. In the late 19th and early 20th century one of the things that New Orleans was very famous for was actually Storyville, the city’s red-light district, sanctioned in 1897 by municipal ordinance. Storyville quickly became a centralized attraction in the heart of New Orleans, so much so that it began being heavily advertised, especially through the publication of the ‘Blue Book’, a resource created for tourists. The Blue Book contained, in alphabetical order, information on all the prostitutes of Storyville. Storyville remained very popular and the most famous attraction in New Orleans until its demolition in 1919 Anthony Stanonis suggests that, in its ability to promote a sellable image for the city, “Storyville meshed with the intersts of business men in the age before mass tourism” (105).Even after the disappearance of Storyville, New Orleans continued to foster its image a site of hedonism, a narrative aided by a favourable administration, especially in the 1930s and 1940s. The French Quarter, in particular, “became a tawdry mélange of brothers and gambling dens operating with impunity under lax law enforcement” (Souther 16). The image of the city as a site for pleasures of worldly nature continued to be deeply rooted, and even survives in the following decades today, as visible in the numerous exotic dance parlours located on the famous Bourbon Street.Vampire TourismSimultaneously, however, a different kind of narrative also exists in the recent historical folds of the city’s urban mythology, where vampires, magic, and voodoo are an unavoidable presence. Many tales of vampire sightings and supernatural accounts surround the area, and have contributed, over the years, to the establishment and mystification of New Orleans as a ‘vampire city’. Kenneth Holditch contends that ‘”New Orleans is a city in love with its myths, mysteries and fantasies” (quoted in McKinney 8). In the contemporary era, these qualities are profoundly reflected in the city’s urban tourism image, where the vampire narrative is pushed into the foreground. When in the city, one might be lucky enough to take one of the many ‘vampire tours’ — often coupled with narratives of haunted locations — or visit the vampire bookshop, or even take part in the annual vampire ball. Indeed, the presence of vampires in New Orleans’s contemporary tourism narrative is so pervasive that one might be tempted to assume that it has always occupied a prominent place in the city’s cultural fabric. Nonetheless, this perception is not accurate: the historical evidence from tourism pamphlets for the city do not make any mentions of vampire tourism before the 1990s, and even then, the focus on the occult side of new Orleans tended to privilege stories of voodoo and hoodoo — a presence that still survives strongly in the cultural narrative city itself (Murphy 91). While the connection between vampires and New Orleans is a undoubtedly recent one, the development and establishment of New Orleans as vampire city cannot be thought of as a straight line. A number of cultural and historical currents appear to converge in the creation of the city’s vampire mystique. The history and geography of the city here could be an important factor, and a useful starting point; as the site of extreme immigration and ethnic and racial mingling New Orleans holds a reputation for mystery. The city was, of course, the regrettable site of a huge marketplace for the slave trade, so discussions of political economy could also be important here, although I’ll leave them for another time. As a city, New Orleans has often been described – by novelists, poets, and historians alike – as being somewhat ‘peculiar’. Simone de Behaviour was known to have remarked that that the city is surrounded by a “pearl grey” and ‘luminous’ air” (McKinney 1). In similar fashion, Oliver Evans claims the city carries “opalescent hints” (quoted in McKinney 1). New Orleans is famous for having a quite thick mist, the result of a high humidity levels in the air. To an observing eye, New Orleans seems immersed in an almost otherworldly ‘glow’, which bestows upon its limits an ethereal and mysterious quality (Piatti-Farnell 173). While this intention here is not to suggest that New Orleans is the only city to have mist – especially in the Southern States – one might venture to say that this physical phenomenon, joined with other occurrences and legends, has certainly contributed to the city’s Gothicised image. The geography of the city also makes it sadly famous for floods and their subsequent devastation, which over centuries have wrecked parts of the city irrevocably. New Orleans sits at a less than desirable geographical position, is no more than 17 feet above sea level, and much of it is at least five feet below (McKinney 5). In spite of its lamentable fame, hurricane Katrina was not the first devastating geo-meteorological phenomenon to hit and destroy most of New Orleans; one can trace similar hurricane occurrences in 1812 and 1915, which at the time significantly damaged parts of the French Quarter. The geographical position of New Orleans also owes to the city’s well-known history of disease such as the plague and tuberculosis – often associated, in previous centuries, with the miasma proper to reclaimed river lands. In similar terms, one must not forget New Orleans’s history of devastating fires – primarily in the years 1788, 1794, 1816, 1866 and 1919 – which slowly destroyed the main historical parts of the city, particularly in the Vieux Carre, and to some extent opened the way for regeneration and later gentrification as well. As a result of its troubled and destructive history, Louise McKinnon claims that the city ‒ perhaps unlike any others in the United States ‒ hinges on perpetual cycles of destruction and regeneration, continuously showing “the wear and tear of human life” (McKinney 6).It is indeed in this extremely important element that New Orleans finds a conceptual source in its connection to notions of the undead, and the vampire in particular. Historically, one can identify the pervasive use of Gothic terminology to describe New Orleans, even if, the descriptions themselves were more attuned to perceptions of the city’s architecture and metrological conditions, rather than the recollection of any folklore-inspired narratives of unread creatures. Because of its mutating, and often ill-maintained historical architecture – especially in the French Quarter - New Orleans has steadily maintained a reputation as a city of “splendid decay” (McKinney, 6). This highly lyrical and metaphorical approach plays an important part in building the city as a site of mystery and enchantment. Its decaying outlook functions as an unavoidable sign of how New Orleans continues to absorb, and simultaneously repel, as McKinney puts it, “the effects of its own history” (6).Nonetheless, the history of New Orleans as a cultural entity, especially in terms of tourism, has not been tied to vampires for centuries, as many imagine, and the city itself insists in its contemporary tourism narratives. Although a lot of folklore has survived around the city in connection to magic and mysticism, for a number of reasons, vampires have not always been in the foreground of its publicised cultural narratives. Mixed with historical rumours and Gothic folklore, the recent narratives of popular culture lie at the centre of the re-imagination of New Orleans as a vampire spot: most scholars claim that it all started with the publication of Anne Rice’s Interview with the Vampire (1976), but actually evidence shows that the vampire narrative for the city of New Orleans did not fully explode until the release of Neil Jordan’s cinematic adaptation of Interview with the Vampire (1994). This film really put New Orleans at the centre of the vampire narrative, indulging in the use of many iconic locations in the city as tied to vampire, and cementing the idea of New Orleans as a vampiric city (Piatti-Farnell 175). The impact of Rice’s work, and its adaptations, has also been picked up by numerous other examples of popular culture, including Charlaine Harris’s Southern Vampire mystery series, and its well-known television adaptation True Blood. Harris herself states in one of her novels: “New Orleans had been the place to go for vampires and those who wanted to be around them ever since Anne Rice had been proven right about their existence” (2). In spite of the fact that popular culture, rather than actual historical evidence, lies at the heart of the city’s cultural relationship with vampires, this does not detract from the fact that vampires themselves – as fabricated figures lying somewhere between folklore, history, and fiction – represent an influential part of New Orleans’s contemporary tourism narrative, building a bridge between historical storytelling, mythologised identities, and consumerism. The Originals: Vampires in the CityIndeed, the impact of popular culture in establishing and re-establishing the success of the vampire tourism narrative in New Orleans is undeniable. Contemporary examples continue to capitalise on the visual, cultural, and suggestively historical connection between the city’s landmarks and vampire tales, cementing the notion of New Orleans as a solid entity within the Gothic tourism narrative. One such successful example is The Originals. This television show is actually a spin-off of the Vampires Diaries, and begins with three vampires, the Mikaelson siblings (Niklaus, Elijah, and Rebekkah) returning to the city of New Orleans for the first time since 1919, when they were forced to flee by their vengeful father. In their absence, Niklaus's protégé, Marcel, took charge of the city. The storyline of The Originals focuses on battles within the vampire factions to regain control of the city, and eliminate the hold of other mystical creatures such as werewolves and witches (Anyiwo 175). The central narrative here is that the city belongs to the vampire, and there can be no other real Gothic presence in the Quarter. One can only wonder, even at this embryonic level, how this connects functions in a multifaceted way, extending the critique of the vampire’s relationship to New Orleans from the textual dimension of the TV show to the real life cultural narrative of the city itself. A large number of the narrative strands in The Originals are tied to city and its festivals, its celebrations, and its visions of the past, whether historically recorded, or living in the pages of its Gothic folklore. Vampires are actually claimed to have made New Orleans what it is today, and they undoubtedly rule it. As Marcel puts it: “The blood never stops flowing, and the party never ends” (Episode 1, “Always and Forever”). Even the vampiric mantra for New Orleans in The Originals is tied to the city’s existing and long-standing tourism narrative, as “the party never ends” is a reference to one of Bourbon Street’s famous slogans. Indeed, the pictorial influence of the city’s primary landmarks in The Originals is undeniable. In spite of the fact the inside scenes for The Originals were filmed in a studio, the outside shots in the series reveal a strong connections to the city itself, as viewers are left with no doubt as to the show’s setting. New Orleans is continuously mentioned and put on show – and pervasively referred to as “our city”, by the vampires. So much so, that New Orleans becomes the centre of the feud between supernatural forces, as the vampires fight witches and werewolves – among others- to maintain control over the city’s historical heart. The French Quarter, in particular, is given renewed life from the ashes of history into the beating heart of the vampire narrative, so much so that it almost becomes its own character in its own right, instrumental in constructing the vampire mystique. The impact of the vampire on constructing an image for the city of New Orleans is made explicit in The Originals, as the series explicitly shows vampires at the centre of the city’s history. Indeed, the show’s narrative goes as far as justifying the French Quarter’s history and even legends through the vampire metaphor. For instance, the series explains the devastating fire that destroyed the French Opera House in 1919 as the result of a Mikaelson vampire family feud. In similar terms, the vampires of the French Quarter are shown at the heart of the Casquette Girls narrative, a well-known tale from Eighteenth-century colonial New Orleans, where young women were shipped from France to the new Louisiana colony, in order to marry. The young women were said to bring small chests – or casquettes – containing their clothes (Crandle 47). The Originals, however, capitalises on the folkloristic interpretation that perceives the girls’ luggage as coffins potentially containing the undead, a popular version of the tale that can often be heard if taking part in one of the many vampire tours in New Orleans. One can see here how the chronicles of the French Quarter in New Orleans and the presumed narratives of the vampire in the city merge to become one and the same, blurring the lines between history and fiction, and presenting the notion of folklore as a verifiable entity of the everyday (Kirshenblatt-Gimblett 25) It is essential to remember, en passant, that, as far as giving the undead their own historical chronicles in connection to New Orleans, The Originals is not alone in doing this. Other TV series like American Horror Story have provided Gothicised histories for the city, although in this case more connected to witchcraft, hoodoo, and voodoo, rather than vampires.What one can see taking place in The Originals is a form of alternate and revisionist history that is reminiscent of several instances of pulp and science fiction from the early 20th century, where the Gothic element lies at the centre of not only the fictional narrative, but also of the re-conceptualisation of historical time and space, as not absolute entities, but as narratives open to interpretation (Singles 103). The re-interpretation here is of course connected to the cultural anxieties that are intrinsic to the Gothic – of changes, shifts, and unwanted returns - and the vampire as a figure of intersections, signalling the shift between stages of existence. If it is true that, to paraphrase Paul Ricoeur’s famous contention, the past returns to “haunt” us (105), then the history of New Orleans in The Originals is both established and haunted by vampires, a pervasive shadow that provides the city itself with an almost tangible Gothic afterlife. This connection, of course, extends beyond the fictional world of the television series, and finds fertile ground in the cultural narratives that the city constructs for itself. The tourism narrative of New Orleans also lies at the heart of the reconstructive historical imagination, which purposefully re-invents the city as a constructed entity that is, in itself, extremely sellable. The Originals mentions on multiple occasions that certain bars — owned, of course, by vampires — host regular ‘vampire themed events’, to “keep the tourists happy”. The importance of maintaining a steady influx of vampire tourism into the Quarter is made very clear throughout, and the vampires are complicit in fostering it for a number of reasons: not only because it provides them and the city with a constant revenue, but also because it brings a continuous source of fresh blood for the vampires to feed on. As Marcel puts it: “Something's gotta draw in the out-of-towners. Otherwise we'd all go hungry” (Episode 1, “Always and Forever”). New Orleans, it is made clear, is not only portrayed as a vampire hub, but also as a hot spot for vampire tourism; as part of the tourism narratives, the vampires themselves — who commonly feign humanity — actually further ‘pretend’ to be vampires for the tourists, who expect to find vampires in the city. It is made clear in The Originals that vampires often put on a show – and bear in mind, these are vampires who pretend to be human, who pretend to be vampires for the tourists. They channel stereotypes that belong in Gothic novels and films, and that are, as far as the ‘real’ vampires of the series, are concerned, mostly fictional. The vampires that are presented to the tourists in The Originals are, inevitably, inauthentic, for the real vampires themselves purposefully portray the vision of vampires put forward by popular culture, together with its own motifs and stereotypes. The vampires happily perform their popular culture role, in order to meet the expectations of the tourist. This interaction — which sociologist Dean MacCannell would refer to, when discussing the dynamics of tourism, as “staged authenticity” (591) — is the basis of the appeal, and what continues to bring tourists back, generating profits for vampires and humans alike. Nina Auerbach has persuasively argued that the vampire is often eroticised through its connections to the “self-obsessed’ glamour of consumerism that ‘subordinates history to seductive object” (57).With the issue of authenticity brought into sharp relief, The Originals also foregrounds questions of authenticity in relation to New Orleans’s own vampire tourism narrative, which ostensibly bases into historical narratives of magic, horror, and folklore, and constructs a fictionalised urban tale, suitable to the tourism trade. The vampires of the French Quarter in The Originals act as the embodiment of the constructed image of New Orleans as the epitome of a vampire tourist destination. ConclusionThere is a clear suggestion in The Originals that vampires have evolved from simple creatures of old folklore, to ‘products’ that can be sold to expectant tourists. This evolution, as far as popular culture is concerned, is also inevitably tied to the conceptualisation of certain locations as ‘vampiric’, a notion that, in the contemporary era, hinges on intersecting narratives of culture, history, and identity. Within this, New Orleans has successfully constructed an image for itself as a vampire city, exploiting, in a number ways, the popular and purposefully historicised connection to the undead. In both tourism narratives and popular culture, of which The Originals is an ideal example, New Orleans’s urban image — often sited in constructions and re-constructions, re-birth and decay — is presented as a result of the vampire’s own existence, and thrives in the Gothicised afterlife of imagery, symbolism, and cultural persuasion. In these terms, the ‘inauthentic’ vampires of The Originals are an ideal allegory that provides a channelling ground for the issues surrounding the ‘inauthentic’ state of New Orleans a sellable tourism entity. 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