Книги з теми "Real tori"

This chapter discusses issues that readers must bear in mind when encountering criticism of individual rules, decisions, and academic opinions in the remainder of the book. These are: how judicial mentality and outlook affects decision-making; academic interests and practitioners’ concerns; ivory tower neatness v. the untidiness of the real world; tort’s struggle to solve modern problems with old tools; need to reform tort law; whether liability rules are restricted because the damages rules have been left unreformed or because the relationship between liability and damages has been neglected; that tort law is, in practice, often inaccessible to the ordinary victim; and that human rights law is set to influence tort law, but this influence is likely to be gradual and indirect.

This book advances a real entity theory of company law. In this theory the company is a legal entity allowing an organization to act autonomously in law, and company law establishes procedures facilitating autonomous organizational decision-making. The theory builds on the insight that organizations or firms are a social phenomenon outside of the law and that they are autonomous actors in their own right. They are more than the sum of the contributions of their participants and they act independently of the views and interests of their participants. The real entity theory advanced in this book explains company law as it stands at a positive level. Companies are liable in tort and crime. The statute creates roles for shareholders, directors, a company secretary, and auditors and so facilitates a process leading to organizational action. The law also integrates the interests of creditors and stakeholders. The book states the law as of 1 August 2021.

This chapter considers issues connected to deceit. For a claim in tort for deceit, the claimant must establish that, firstly, the defendant made a representation which was false, secondly, knowingly or recklessly and, thirdly, the claimant acted upon that representation. If the claim in deceit is established, the defendant is liable for all consequential loss flowing from the deceit regardless of whether the claimant was negligent in failing to discover the falsity of the representation. The chapter then looks at a real scenario of a case of deceitful behaviour. It also examines the relevant jurisdiction and applicable law, including cases where the defendant is domiciled in England, in another Member State, or in a non-Member State.

Experimental psychology has become an increasingly reliable and available tool for legal scholars the research of which implicates human behaviour and cognition. This article considers areas of legal scholarship that have used experimental psychology in different ways. These areas include tort law and settlement (e.g. assessing fairness, punishment, and compensation); contracts (e.g. assessing the social, moral, and practical meanings of promissory obligations for ordinary people); dispute resolution, intellectual property, and studies on the differential effects of certain manipulations on different cultural sub-groups. Using these areas as case studies, it is possible to unpack the resonances, implications, and limitations of an experimental psychology approach to legal questions. The article concludes with an example of how experimental psychology has been used to uncover and explain a real-world effect, in this case in the bankruptcy context.

This chapter analyses the situation of conspiracy. A claim in tort for unlawful means conspiracy requires the claimant to establish that, firstly, he has suffered a loss, secondly, that it was as a result of unlawful action, which was thirdly, taken pursuant to a combination or agreement between the defendant and another person or persons, fourthly, to injure the claimant by unlawful means. The intention to injure does not have to be the sole or predominant purpose of the defendant’s actions. The chapter then looks at a real scenario of a case of conspiracy. It also looks at the relevant jurisdiction and applicable law, including cases where the defendants are domiciled in England, in another Member State, or in a non-Member State and cases where the defendants are domiciled in different locations from each other.

Up to 80% of filtered salt and water is returned back into the circulation in the proximal tubule. Several solutes, such as phosphate, glucose, low-molecular weight proteins, and amino acids are exclusively reabsorbed in this segment, so their appearance in urine is a sign of proximal tubular dysfunction. An entire orchestra of specialized apical and basolateral transporters, as well as paracellular molecules, mediate this reabsorption. Defects in proximal tubular function can be isolated (e.g. isolated renal glycosuria, aminoacidurias, or hypophosphataemic rickets) or generalized. In the latter case it is called the Fanconi–Debre–de Toni syndrome, based on the initial clinical descriptions. However, in clinical practice it is usually referred to as just the ‘renal Fanconi syndrome’. Severity of proximal tubular dysfunction can vary, and may coexist with some degree of loss of glomerular filtration capacity. Causes include a wide range of insults to proximal tubular cells, including a number of genetic conditions, drugs and poisons.

How did writers in Maoist China assume their role as authors, torn between self-expression and the political demands of the Party? How should we read the literary creations produced at a time in which literary works were not always candid expressions of the authors, but were manifestations of complex negotiations and self-censorship? This chapter provides a case study to illustrate these quandaries, focusing specifically on Tian Han’s historical dramas produced during the late 1950s. It illustrate how Tian Han tried to use historical and intercultural allegories to come to terms with contemporary happenings and offers an analysis of a rarely studied but extremely representative work,Princess Wencheng, that embodies the struggles of the Party and the Han intellectuals with the Tibetan problems during that time.

‘She liked lies…To lie readily and cleverly, recklessly and yet successfully, was, according to the lessons which she had learned, a necessity in a woman.’ Lizzie Eustace is young, beautiful, and widowed. Her determination to hold on to the Eustace family’s diamond necklace in the face of legal harassment by her brother-in-law’s solicitor entangles her in a series of crimes - apparent and real - and contrived love-affairs. Her cousin Frank, Tory MP and struggling barrister, loyally assists her, to the distress of his fiance, Lucy Morris. A pompous Under-Secretary of State, an exploitative and acquisitive American and her unhappy niece, a shady radical peer, and a brutal aristocrat are only some of the characters in this, one of Trollope’s most engaging novels: part sensation fiction, part detective story, part political satire, and part ironic romance. The Eustace Diamonds (1873) belongs to Trollope’s Palliser series. Though often considered the least political of the six novels, it is a highly revealing study of Victorian Britain, its colonial activities in Ireland and India, its veneration of wealth, and its pervasive dishonesty.

Chapter 7 examines the personal injury suits that formed almost half of the civil suits between black and white litigants in eight state supreme courts from 1900 to 1920. Facing terrible pain and loss in the wake of their own or loved one’s injuries, some African Americans turned to the courts to gain damages. There, in a time of encroaching segregation and racial injustice, a number of black litigants found disproportionate success in the realm of tort litigation. During their trials, black litigants shaped their testimony to meet the legal basis of personal injury, emphasizing their own caution at the time of the accident, their continuing pain and weakness from the injury, and the loss of income they had incurred. As in fraud cases, their claims of weakness and vulnerability could reinforce white judges’ and jury members’ ideas about racial inequality, but also allowed them to frequently win such suits.

This chapter argues that the plots and characters of eighteenth-century English fiction can be illuminated by an awareness of property law and the customary disposition of property within families. That material greed as well as rivalries and competitions springing from even more primitive sources should be represented as occurring within families in the fiction of the day should surprise no one who has ever lived in a family. What is noteworthy are the excesses of innocence on the one hand and of rapaciousness on the other. One finds good characters who seek nothing for themselves and are generous to a fault, and bad characters whom nothing can touch but their ruthless desire for material wealth. Ultimately, in the fiction from 1750 to 1820, one can still read the human responses to material inequities that tore families apart and made them accomplices of an economic system that put property before family loyalty.

This chapter tracks how artists investigate the discourse of reproduction not simply to explore dual meanings, but rather to consider how the politicized concept of reproduction functions as a contested means for conveying gender identity. In her painted quilt sequence The Slave Rape Series, Faith Ringgold uses reproduction to establish a visual interrogation of Black gender identity and to probe the implications of the commitment to reproductive paradigms. Her paintings of the pregnant body create the opportunity to recast the images circulating in political discourse, which favor restrictive conceptions of gender expression, especially in regard to femininity. On the other hand, Toni Morrison's novel Paradise (1997) moves the questioning of reproduction to the realm of narrative and enhances the exploration of masculinity. Meanwhile, Spike Lee's feature film She Hate Me (2004) evokes nationalist strategies by offering an exploration of reproduction as a viable mechanism for resolving social anxieties about gender identity and for rearticulating Black social agency.

Stories of a visit to the realm of the dead and a return to the upper world are among the oldest narratives in European literature, beginning with Homer’s Odyssey and extending to contemporary culture. This volume examines a series of fictional works by twentieth- and twenty-first century authors, such Toni Morrison and Elena Ferrante, which deal in various ways with the descent to Hades. Myths of the Underworld in Contemporary Culture surveys a wide range of genres, including novels, short stories, comics, a cinematic adaptation, poetry, and juvenile fiction. It examines not only those texts that feature a literal catabasis, such as Neil Gaiman’s Sandman series, but also those where the descent to the underworld is evoked in more metaphorical ways as a kind of border crossing, for instance Salman Rushdie’s use of the Orpheus myth to signify the trauma of migration. The analyses examine how these retellings relate to earlier versions of the mythical theme, including their ancient precedents by Homer and Vergil, but also to post-classical receptions of underworld narratives by authors such as Dante, Ezra Pound, and Joseph Conrad. Arguing that the underworld has come to connote a cultural archive of narrative tradition, the book offers a series of case studies that examine the adaptation of underworld myths in contemporary culture in relation to the discourses of postmodernism, feminism, and postcolonialism.

Cel putin patru nuclee valorice dau relevanta lucrarii si se impun constiintei si interesului citititorilor nostri. Primul: Fundamentele teoretico-metodologice, cu intemeieri stiintifice solide si cu trimiteri la cercetari ale reprezentantilor romani si straini, nume de referinta in domeniile managementului si leadershipului educational. Al doilea: Designul metodologic al abordarii temei, oferind o perspectiva operational-empirica, statistica si diagnostic-prognostica ameliorativa. Al treilea: Cercetarea si continutul propriu-zis al argumentelor de sustinere, realizate prin echilibrarea fortei datelor cu intrepretarea lor creativa, utilizabile in domeniul de referinta - managementul si leadershipul inovativ al resurselor umane interesate de universul prescolaritatii. Al patrulea: Proiectul unui program original de formare a resurselor didactice si manageriale destinat asigurarii calitatii invatamantului prescolar. Argumentul cercetarii este construit pe ideea ca toti managerii scolari ar trebui sa cunoasca labirintul managementului educational inainte de a ocupa prin concurs aceasta functie de conducere, sa stapaneasca teoria si valentele practicii profesionale (cunostinte, abilitati si comepetente) pentru a conduce performant actorii implicati in realizarea calitativa a educatiei prescolare. Totodata, se activeaza dorinta apropierii progresive, prin actiuni mentale si practici formative de calitatile de leadership ale managerului, de strategii adecvate motivarii pozitive prin alternative creative promovate in functionarea institutiilor scolare din Romania. Constructiile ideatice ale tezei sunt originale, motivante si utile unei largi categorii de potentiali sau reali jucatori in functia / profesia de manager-lider recunoscut in sistemul de invatamant din Romania. Prof. univ. emerit dr. Ioan Neacsu

García Márquez’s writing is a literary order that will continue to be read, studied, and learned so long as there are practitioners, students, and lovers of literature. One Hundred Years of Solitude, of course, is admired by millions across the world, from high school students to major novelists such as Salman Rushdie and the late Toni Morrison. The Oxford Handbook of Gabriel García Márquez takes a broad overview of the life and oeuvre of “Gabo” (as he is affectionately known throughout Latin America) and examines them thoroughly. The volume incorporates ongoing critical approaches such as feminism, ecocriticism, Marxism, and ethnic studies, as well as signaling such key aspects of García Márquez’s work as his Caribbean-Colombian background; his use of magical realism, myth, and folklore; and his left-wing political positions. Thirty-two wide-ranging chapters by a diverse and international group of experts deal with the bulk of the author’s writings—both major and minor, early and late, long and short—as well as his involvement with film. They also give due attention to the central roles played by romantic love, by his prose style, and by the various kinds of music in his literary art. Particularly worthy of mention are the contributors’ extensive discussions of the worldwide artistic impact of García Márquez—on established canons, on the Global South, on imaginative writing in South Asia, China, Japan, and throughout Africa and the Arab world. More than a Latin American author, he truly qualifies as a global phenomenon. This is the first book on García Márquez that places the Colombian within that wider context.

"Prefață: Consiliere și mentorare cu impact Călăuzirea spirituală: de la „avva” Antichității la mentorul de azi Sfântul apostol Pavel le scria romanilor: „Dar cum vor chema pe Acela în care n-au crezut? Și cum vor crede în Acela despre care n-au auzit? Și cum vor auzi despre El, fără ca cineva să predice? Și cum vor predica, dacă n-au fost trimiși? Astfel, credința vine din cele auzite, iar cele auzite, prin Cuvântul Lui Dumnezeu.” (Romani 10: 14-15). Nimeni n-a plecat la propovăduire de capul lui. 1. Inițial, Isus „a chemat pe cine a vrut” (chemarea; vocația divină: gr. kaleo; lat. voco/are = a chema); 2. apoi, „ei au venit la El și a rânduit dintre ei 12, ca să-i aibă cu Sine” (răspunsul personal: voluntar și prompt [lat. protinus = îndată]; asumarea vocației apostolice și „ucenicia” alături de Isus timp de trei ani; gr. mathitevo = a fi discipol; a învăța; lat. discipulus); și 3. în final, Isus „i-a trimis să predice” (misiunea apostolică; gr. apo/stello; lat. mitto/ere = a trimite; missio/onis = trimitere; gr. kirysso = a propovădui; „a face o proclamație în calitate de herald”; un „mesager al Domnului”; gr. kyr = domn) [Marcu 3:13-14]. Chemare, ucenicie, trimitere..., toate acestea s-au petrecut „la împlinirea timpului” (Galateni 4:4), într-un moment de cumpănă al omenirii, cum ar zice E. Cioran: „Pe culmile disperării”, când „Poporul care stătea în întuneric, a văzut o mare Lumină și, celor care zăceau în ținutul și în umbra morții, le-a răsărit Lumina” (Matei 4:16) „transfigurării cosmice” (Cioran) mesianice. Isus n-a venit într-o lume pregătită să-L primească, ci într-o lume bulversată, disperată și în așteptare... Nu era o lume mai dreaptă, mai bună, mai credincioasă, mai morală, mai cultă, mai catehizată, mai primitoare decât cea de azi. Dar Isus n-a ținut cont de nimic din toate astea, ci pur și simplu a venit să-și îndeplinească „misiunea”: a învățat, a vindecat boli incurabile, a înviat persoane trecute în „viața de apoi”, a iertat, a exorcizat „demonii” multor patimi, a dat sens multor vieți, a provocat, a contestat formalismele Templului, cărturarilor și fariseilor, a declanșat furia mai marilor vremii și nu a fugit de supliciul și „rușinea” crucii. Într-un fel, la (răs)crucea vremurilor de azi, lucrurile par a se suprapune cu cele din timpul lui Isus. Trăim într-o lume complet debusolată, secularizată, nihilistă, agnostică, sceptică, indiferentă, relativistă, dezumanizată, lacomă și nesătulă, buimacă, parcă „fără istorie spirituală și fără viitor”, ostilă Celui de Sus și refractară oricărei morale, o epocă a indiscreției și lipsei de pudoare, a pornografiei, traficului de carne vie, vânzărilor de armament, droguri etc., fără sentimentul păcatului (Morale sans péché, dr. Hesnard, 1954), fără pic de rușine, fără valori, direcție, sens și destinație spirituală. Dumnezeu ne-a adus de la haos (abis, „tohu wa bohu” = o lume „fără formă și goală”; „fără cap și fără coadă”) la kosmos (ordine, viață, „căpătâi”), dar noi, parcă tributari „vocației entropiei”, mergem ireversibil către neant, nonsens și autodistrugere. Dumnezeu ne-a dăruit Viața, dar noi, incapabili să-i descifrăm farmecul, bucuria, valoarea și sensul, ne-o suprimăm sau ne-o irosim în nimicnicie. Ne-a dăruit Iubirea, dar ura, intoleranța și resentimentele ne stăpânesc. „Lumina a venit în lume, dar oamenii au iubit mai mult întunericul decât lumina, pentru că faptele lor erau rele.” (Ioan 3:19). Nu suntem cu nimic mai buni peste 2000 de ani decât atunci, dimpotrivă! Dar, în loc să stăm și să ne lamentăm continuu, mai bine căutăm soluții. Omul sfințește locul! Tuturor acestor provocări vor trebui să le facă față duhovnicii, mentorii, cateheţii și toți învățătorii spirituali de azi. O teologie de manual, scolastică, teoretică, stearpă și polemicile noastre confesionaliste sunt de mult depășite. Cum „imputa” ironic un student profesorului de dogmatică: „Dom’ profesor, cred că nici Dumnezeu nu știe despre El atâtea câte ați scris dumneavoastră în manualul acesta!” Termeni, dogme, erezii, speculații filosofice, dispute – la ce servesc toate astea? „Nimic nu e mai sărac decât cugetarea care, stând afară de Dumnezeu, filosofează despre Dumnezeu.” (Diadoh, episcop al Foticeei, sec. V). Azi, e nevoie de creștini autentici și mărturisitori adevărați (gr. martirevo = a mărturisi; de aici și termenul de „martir”) într-o relație vie cu Dumnezeu, „din interiorul Lui”, în Duhul Lui, nu doar de niște transmițători de cunoștințe teologice exterioare, mereu puși pe harță pentru monopolul (exclusivismul) și „drepturile de autor” asupra „adevărului” divin. Vremea polemicilor sterile a apus. Lumea nu mai are nevoie să afle „sexul îngerilor”! E nevoie de o Întâlnire adevărată cu Dumnezeu, nu doar la nivelul minții și speculațiilor teologice, ci și la nivelul inimii și al spiritului. Un consilier sau mentor spiritual asta va trebui să facă, să-l conducă pe omul zilelor de azi la Marea Întâlnire existențială și spirituală cu Dumnezeu. „Oare poate un orb să călăuzească pe un alt orb? Nu vor cădea amândoi în groapă?” (Luca 6:39). Avem nevoie de duhovnici adevărați, de consilieri adevărați, de mentori spirituali adevărați, cu pregătire umană, teologică și viață spirituală pe măsură, care să înțeleagă omul de azi cu toate problemele, slăbiciunile și ezitările lui, nu de triumfaliști „îmbelferiţi ai spiritului”, de legaliști, formaliști, moraliști de mucava care să te trateze de pe poziții de superioritate, suficiență și omnisciență. Avem nevoie de călăuze spirituale umane, calde, autentice, vii care să „nu ne dea lecții de morală ieftină” și de „auto-izbutită soteriologie”. Nu e nevoie de „experți” care să ni se insinueze drept „modele” și „păstori” ai unei turme paraplegice și oarbe, ci de oameni adevărați cu inimă caldă și mare, cu care să putem intra într-un dialog real, de la om la om, de la suflet la suflet, cu Dumnezeul cel Viu prezent în mijlocul nostru. Predica publică e una, relația de îndrumare spirituală, de consiliere sau de mentorat este alta. Este o relație particulară, de la om la om, cu o forță de impact soteriologic imensă: o adevărată „chirurgie spirituală” în care omul își oferă mentorului spiritual inima deschisă ca „pe tavă” cu toată încrederea. De măiestria și responsabilitatea duhovnicului, consilierului sau mentorului spiritual depinde „reușita operației” și felul în care este „suturată” incizia. Din păcate, mulți au rămas profund dezamăgiți și debusolați după „întâlnirea” cu unele „pseudo-călăuze” sau „mercenari” implicați în acest câmp psihologic și spiritual extrem de fragil. Predica te poate atinge parțial, dar cuvântul adresat direct, de la inimă la inimă, n-are cum să nu-ţi trezească sentimente, întrebări, idei, aspirații puternice. Aceasta și era relația directă dintre avva (maestrul spiritual) și ucenic, încă din antichitatea creștină, și către asta tindem și acum, spre o neo-evanghelizare sau re-încreştinare autentică (nu îndoctrinare sau prozelitism) a omului, prin comunicarea față în față cu mentorul, un om mai experimentat, pregătit (psihologic și spiritual), cu învățăcelul, în curs de formare, pentru a-l smulge din marasmul și pericolele societății atee despre care vorbeam mai sus. Mai trebuie doar să înțelegem că, azi, această relație spirituală de călăuzire este cumva „pe picior de egalitate”. Nimeni nu se consideră superior nimănui, doar „maestrul” spiritual este dispus și disponibil să (se) investească în „discipol”, în beneficiul orientării lui existențiale și mântuirii. Aceasta înseamnă „artă” și autenticitate spirituală! Volumul de față, Consiliere și mentorare cu impact, ca, de altfel, întreaga colecție Autentic, urmăreşte obținerea unor mărturii adevărate ale unor persoane autentice, care să le fie de folos în orientarea și formarea oamenilor dispuși să-și caute calea și rostul lor spiritual. Așa cum, deja, ne-a obișnuit apariția primului volum, Copilărie și parentalitate cu impact, structura celui de față este la fel de coerentă, variată și interesantă cum, nu mă îndoiesc nicio clipă, vor fi și cele ce vor urma. Coordonatoarea volumului și a colecției, doamna conf. univ. dr. Patricia Runcan, un manager cultural excelent și, la rându-i, un om spiritual autentic, nu se dezice, nici de această dată, de stilul ei „nemțesc”, precis, pedant și de chemarea/menirea pe care i-a dat-o Dumnezeu: de a învăța în școală, de a mărturisi în/prin Biserică și de a scrie mesajul divin celor dispuși să-l asculte. Susțin și încurajez, cu tot sufletul, această minunată inițiativă a colecției Autentic și sper să dea roade cât mai bogate și îndelungate! Conf. univ. dr. Eugen Jurca "

Nationalism: Past as Prologue began as a single volume being compiled by Ad Akande, a scholar from South Africa, who proposed it to me as co-author about two years ago. The original idea was to examine how the damaging roots of nationalism have been corroding political systems around the world, and creating dangerous obstacles for necessary international cooperation. Since I (Bruce E. Johansen) has written profusely about climate change (global warming, a.k.a. infrared forcing), I suggested a concerted effort in that direction. This is a worldwide existential threat that affects every living thing on Earth. It often compounds upon itself, so delays in reducing emissions of fossil fuels are shortening the amount of time remaining to eliminate the use of fossil fuels to preserve a livable planet. Nationalism often impedes solutions to this problem (among many others), as nations place their singular needs above the common good. Our initial proposal got around, and abstracts on many subjects arrived. Within a few weeks, we had enough good material for a 100,000-word book. The book then fattened to two moderate volumes and then to four two very hefty tomes. We tried several different titles as good submissions swelled. We also discovered that our best contributors were experts in their fields, which ranged the world. We settled on three stand-alone books:” 1/ nationalism and racial justice. Our first volume grew as the growth of Black Lives Matter following the brutal killing of George Floyd ignited protests over police brutality and other issues during 2020, following the police assassination of Floyd in Minneapolis. It is estimated that more people took part in protests of police brutality during the summer of 2020 than any other series of marches in United States history. This includes upheavals during the 1960s over racial issues and against the war in Southeast Asia (notably Vietnam). We choose a volume on racism because it is one of nationalism’s main motive forces. This volume provides a worldwide array of work on nationalism’s growth in various countries, usually by authors residing in them, or in the United States with ethnic ties to the nation being examined, often recent immigrants to the United States from them. Our roster of contributors comprises a small United Nations of insightful, well-written research and commentary from Indonesia, New Zealand, Australia, China, India, South Africa, France, Portugal, Estonia, Hungary, Russia, Poland, Kazakhstan, Georgia, and the United States. Volume 2 (this one) describes and analyzes nationalism, by country, around the world, except for the United States; and 3/material directly related to President Donald Trump, and the United States. The first volume is under consideration at the Texas A & M University Press. The other two are under contract to Nova Science Publishers (which includes social sciences). These three volumes may be used individually or as a set. Environmental material is taken up in appropriate places in each of the three books. * * * * * What became the United States of America has been strongly nationalist since the English of present-day Massachusetts and Jamestown first hit North America’s eastern shores. The country propelled itself across North America with the self-serving ideology of “manifest destiny” for four centuries before Donald Trump came along. Anyone who believes that a Trumpian affection for deportation of “illegals” is a new thing ought to take a look at immigration and deportation statistics in Adam Goodman’s The Deportation Machine: America’s Long History of Deporting Immigrants (Princeton University Press, 2020). Between 1920 and 2018, the United States deported 56.3 million people, compared with 51.7 million who were granted legal immigration status during the same dates. Nearly nine of ten deportees were Mexican (Nolan, 2020, 83). This kind of nationalism, has become an assassin of democracy as well as an impediment to solving global problems. Paul Krugman wrote in the New York Times (2019:A-25): that “In their 2018 book, How Democracies Die, the political scientists Steven Levitsky and Daniel Ziblatt documented how this process has played out in many countries, from Vladimir Putin’s Russia, to Recep Erdogan’s Turkey, to Viktor Orban’s Hungary. Add to these India’s Narendra Modi, China’s Xi Jinping, and the United States’ Donald Trump, among others. Bit by bit, the guardrails of democracy have been torn down, as institutions meant to serve the public became tools of ruling parties and self-serving ideologies, weaponized to punish and intimidate opposition parties’ opponents. On paper, these countries are still democracies; in practice, they have become one-party regimes….And it’s happening here [the United States] as we speak. If you are not worried about the future of American democracy, you aren’t paying attention” (Krugmam, 2019, A-25). We are reminded continuously that the late Carl Sagan, one of our most insightful scientific public intellectuals, had an interesting theory about highly developed civilizations. Given the number of stars and planets that must exist in the vast reaches of the universe, he said, there must be other highly developed and organized forms of life. Distance may keep us from making physical contact, but Sagan said that another reason we may never be on speaking terms with another intelligent race is (judging from our own example) could be their penchant for destroying themselves in relatively short order after reaching technological complexity. This book’s chapters, introduction, and conclusion examine the worldwide rise of partisan nationalism and the damage it has wrought on the worldwide pursuit of solutions for issues requiring worldwide scope, such scientific co-operation public health and others, mixing analysis of both. We use both historical description and analysis. This analysis concludes with a description of why we must avoid the isolating nature of nationalism that isolates people and encourages separation if we are to deal with issues of world-wide concern, and to maintain a sustainable, survivable Earth, placing the dominant political movement of our time against the Earth’s existential crises. Our contributors, all experts in their fields, each have assumed responsibility for a country, or two if they are related. This work entwines themes of worldwide concern with the political growth of nationalism because leaders with such a worldview are disinclined to co-operate internationally at a time when nations must find ways to solve common problems, such as the climate crisis. Inability to cooperate at this stage may doom everyone, eventually, to an overheated, stormy future plagued by droughts and deluges portending shortages of food and other essential commodities, meanwhile destroying large coastal urban areas because of rising sea levels. Future historians may look back at our time and wonder why as well as how our world succumbed to isolating nationalism at a time when time was so short for cooperative intervention which is crucial for survival of a sustainable earth. Pride in language and culture is salubrious to individuals’ sense of history and identity. Excess nationalism that prevents international co-operation on harmful worldwide maladies is quite another. As Pope Francis has pointed out: For all of our connectivity due to expansion of social media, ability to communicate can breed contempt as well as mutual trust. “For all our hyper-connectivity,” said Francis, “We witnessed a fragmentation that made it more difficult to resolve problems that affect us all” (Horowitz, 2020, A-12). The pope’s encyclical, titled “Brothers All,” also said: “The forces of myopic, extremist, resentful, and aggressive nationalism are on the rise.” The pope’s document also advocates support for migrants, as well as resistance to nationalist and tribal populism. Francis broadened his critique to the role of market capitalism, as well as nationalism has failed the peoples of the world when they need co-operation and solidarity in the face of the world-wide corona virus pandemic. Humankind needs to unite into “a new sense of the human family [Fratelli Tutti, “Brothers All”], that rejects war at all costs” (Pope, 2020, 6-A). Our journey takes us first to Russia, with the able eye and honed expertise of Richard D. Anderson, Jr. who teaches as UCLA and publishes on the subject of his chapter: “Putin, Russian identity, and Russia’s conduct at home and abroad.” Readers should find Dr. Anderson’s analysis fascinating because Vladimir Putin, the singular leader of Russian foreign and domestic policy these days (and perhaps for the rest of his life, given how malleable Russia’s Constitution has become) may be a short man physically, but has high ambitions. One of these involves restoring the old Russian (and Soviet) empire, which would involve re-subjugating a number of nations that broke off as the old order dissolved about 30 years ago. President (shall we say czar?) Putin also has international ambitions, notably by destabilizing the United States, where election meddling has become a specialty. The sight of Putin and U.S. president Donald Trump, two very rich men (Putin $70-$200 billion; Trump $2.5 billion), nuzzling in friendship would probably set Thomas Jefferson and Vladimir Lenin spinning in their graves. The road of history can take some unanticipated twists and turns. Consider Poland, from which we have an expert native analysis in chapter 2, Bartosz Hlebowicz, who is a Polish anthropologist and journalist. His piece is titled “Lawless and Unjust: How to Quickly Make Your Own Country a Puppet State Run by a Group of Hoodlums – the Hopeless Case of Poland (2015–2020).” When I visited Poland to teach and lecture twice between 2006 and 2008, most people seemed to be walking on air induced by freedom to conduct their own affairs to an unusual degree for a state usually squeezed between nationalists in Germany and Russia. What did the Poles then do in a couple of decades? Read Hlebowicz’ chapter and decide. It certainly isn’t soft-bellied liberalism. In Chapter 3, with Bruce E. Johansen, we visit China’s western provinces, the lands of Tibet as well as the Uighurs and other Muslims in the Xinjiang region, who would most assuredly resent being characterized as being possessed by the Chinese of the Han to the east. As a student of Native American history, I had never before thought of the Tibetans and Uighurs as Native peoples struggling against the Independence-minded peoples of a land that is called an adjunct of China on most of our maps. The random act of sitting next to a young woman on an Air India flight out of Hyderabad, bound for New Delhi taught me that the Tibetans had something to share with the Lakota, the Iroquois, and hundreds of other Native American states and nations in North America. Active resistance to Chinese rule lasted into the mid-nineteenth century, and continues today in a subversive manner, even in song, as I learned in 2018 when I acted as a foreign adjudicator on a Ph.D. dissertation by a Tibetan student at the University of Madras (in what is now in a city called Chennai), in southwestern India on resistance in song during Tibet’s recent history. Tibet is one of very few places on Earth where a young dissident can get shot to death for singing a song that troubles China’s Quest for Lebensraum. The situation in Xinjiang region, where close to a million Muslims have been interned in “reeducation” camps surrounded with brick walls and barbed wire. They sing, too. Come with us and hear the music. Back to Europe now, in Chapter 4, to Portugal and Spain, we find a break in the general pattern of nationalism. Portugal has been more progressive governmentally than most. Spain varies from a liberal majority to military coups, a pattern which has been exported to Latin America. A situation such as this can make use of the term “populism” problematic, because general usage in our time usually ties the word into a right-wing connotative straightjacket. “Populism” can be used to describe progressive (left-wing) insurgencies as well. José Pinto, who is native to Portugal and also researches and writes in Spanish as well as English, in “Populism in Portugal and Spain: a Real Neighbourhood?” provides insight into these historical paradoxes. Hungary shares some historical inclinations with Poland (above). Both emerged from Soviet dominance in an air of developing freedom and multicultural diversity after the Berlin Wall fell and the Soviet Union collapsed. Then, gradually at first, right wing-forces began to tighten up, stripping structures supporting popular freedom, from the courts, mass media, and other institutions. In Chapter 5, Bernard Tamas, in “From Youth Movement to Right-Liberal Wing Authoritarianism: The Rise of Fidesz and the Decline of Hungarian Democracy” puts the renewed growth of political and social repression into a context of worldwide nationalism. Tamas, an associate professor of political science at Valdosta State University, has been a postdoctoral fellow at Harvard University and a Fulbright scholar at the Central European University in Budapest, Hungary. His books include From Dissident to Party Politics: The Struggle for Democracy in Post-Communist Hungary (2007). Bear in mind that not everyone shares Orbán’s vision of what will make this nation great, again. On graffiti-covered walls in Budapest, Runes (traditional Hungarian script) has been found that read “Orbán is a motherfucker” (Mikanowski, 2019, 58). Also in Europe, in Chapter 6, Professor Ronan Le Coadic, of the University of Rennes, Rennes, France, in “Is There a Revival of French Nationalism?” Stating this title in the form of a question is quite appropriate because France’s nationalistic shift has built and ebbed several times during the last few decades. For a time after 2000, it came close to assuming the role of a substantial minority, only to ebb after that. In 2017, the candidate of the National Front reached the second round of the French presidential election. This was the second time this nationalist party reached the second round of the presidential election in the history of the Fifth Republic. In 2002, however, Jean-Marie Le Pen had only obtained 17.79% of the votes, while fifteen years later his daughter, Marine Le Pen, almost doubled her father's record, reaching 33.90% of the votes cast. Moreover, in the 2019 European elections, re-named Rassemblement National obtained the largest number of votes of all French political formations and can therefore boast of being "the leading party in France.” The brutality of oppressive nationalism may be expressed in personal relationships, such as child abuse. While Indonesia and Aotearoa [the Maoris’ name for New Zealand] hold very different ranks in the United Nations Human Development Programme assessments, where Indonesia is classified as a medium development country and Aotearoa New Zealand as a very high development country. In Chapter 7, “Domestic Violence Against Women in Indonesia and Aotearoa New Zealand: Making Sense of Differences and Similarities” co-authors, in Chapter 8, Mandy Morgan and Dr. Elli N. Hayati, from New Zealand and Indonesia respectively, found that despite their socio-economic differences, one in three women in each country experience physical or sexual intimate partner violence over their lifetime. In this chapter ther authors aim to deepen understandings of domestic violence through discussion of the socio-economic and demographic characteristics of theit countries to address domestic violence alongside studies of women’s attitudes to gender norms and experiences of intimate partner violence. One of the most surprising and upsetting scholarly journeys that a North American student may take involves Adolf Hitler’s comments on oppression of American Indians and Blacks as he imagined the construction of the Nazi state, a genesis of nationalism that is all but unknown in the United States of America, traced in this volume (Chapter 8) by co-editor Johansen. Beginning in Mein Kampf, during the 1920s, Hitler explicitly used the westward expansion of the United States across North America as a model and justification for Nazi conquest and anticipated colonization by Germans of what the Nazis called the “wild East” – the Slavic nations of Poland, the Baltic states, Ukraine, and Russia, most of which were under control of the Soviet Union. The Volga River (in Russia) was styled by Hitler as the Germans’ Mississippi, and covered wagons were readied for the German “manifest destiny” of imprisoning, eradicating, and replacing peoples the Nazis deemed inferior, all with direct references to events in North America during the previous century. At the same time, with no sense of contradiction, the Nazis partook of a long-standing German romanticism of Native Americans. One of Goebbels’ less propitious schemes was to confer honorary Aryan status on Native American tribes, in the hope that they would rise up against their oppressors. U.S. racial attitudes were “evidence [to the Nazis] that America was evolving in the right direction, despite its specious rhetoric about equality.” Ming Xie, originally from Beijing, in the People’s Republic of China, in Chapter 9, “News Coverage and Public Perceptions of the Social Credit System in China,” writes that The State Council of China in 2014 announced “that a nationwide social credit system would be established” in China. “Under this system, individuals, private companies, social organizations, and governmental agencies are assigned a score which will be calculated based on their trustworthiness and daily actions such as transaction history, professional conduct, obedience to law, corruption, tax evasion, and academic plagiarism.” The “nationalism” in this case is that of the state over the individual. China has 1.4 billion people; this system takes their measure for the purpose of state control. Once fully operational, control will be more subtle. People who are subject to it, through modern technology (most often smart phones) will prompt many people to self-censor. Orwell, modernized, might write: “Your smart phone is watching you.” Ming Xie holds two Ph.Ds, one in Public Administration from University of Nebraska at Omaha and another in Cultural Anthropology from the Chinese Academy of Social Sciences, Beijing, where she also worked for more than 10 years at a national think tank in the same institution. While there she summarized news from non-Chinese sources for senior members of the Chinese Communist Party. Ming is presently an assistant professor at the Department of Political Science and Criminal Justice, West Texas A&M University. In Chapter 10, analyzing native peoples and nationhood, Barbara Alice Mann, Professor of Honours at the University of Toledo, in “Divide, et Impera: The Self-Genocide Game” details ways in which European-American invaders deprive the conquered of their sense of nationhood as part of a subjugation system that amounts to genocide, rubbing out their languages and cultures -- and ultimately forcing the native peoples to assimilate on their own, for survival in a culture that is foreign to them. Mann is one of Native American Studies’ most acute critics of conquests’ contradictions, and an author who retrieves Native history with a powerful sense of voice and purpose, having authored roughly a dozen books and numerous book chapters, among many other works, who has traveled around the world lecturing and publishing on many subjects. Nalanda Roy and S. Mae Pedron in Chapter 11, “Understanding the Face of Humanity: The Rohingya Genocide.” describe one of the largest forced migrations in the history of the human race, the removal of 700,000 to 800,000 Muslims from Buddhist Myanmar to Bangladesh, which itself is already one of the most crowded and impoverished nations on Earth. With about 150 million people packed into an area the size of Nebraska and Iowa (population less than a tenth that of Bangladesh, a country that is losing land steadily to rising sea levels and erosion of the Ganges river delta. The Rohingyas’ refugee camp has been squeezed onto a gigantic, eroding, muddy slope that contains nearly no vegetation. However, Bangladesh is majority Muslim, so while the Rohingya may starve, they won’t be shot to death by marauding armies. Both authors of this exquisite (and excruciating) account teach at Georgia Southern University in Savannah, Georgia, Roy as an associate professor of International Studies and Asian politics, and Pedron as a graduate student; Roy originally hails from very eastern India, close to both Myanmar and Bangladesh, so he has special insight into the context of one of the most brutal genocides of our time, or any other. This is our case describing the problems that nationalism has and will pose for the sustainability of the Earth as our little blue-and-green orb becomes more crowded over time. The old ways, in which national arguments often end in devastating wars, are obsolete, given that the Earth and all the people, plants, and other animals that it sustains are faced with the existential threat of a climate crisis that within two centuries, more or less, will flood large parts of coastal cities, and endanger many species of plants and animals. To survive, we must listen to the Earth, and observe her travails, because they are increasingly our own.