This article advocates the value of a mobilities approach to examining the lived experiences of youth in contexts of war, conflict, and disaster. With the aim of moving beyond “victim” narratives, it critically examines three cases of youth engagement in alternative sporting forms in post-earthquakes Christchurch and conflict-torn Afghanistan and Gaza. These are contexts in which youth physical mobilities are highly constrained, yet in each of these cases we also see youth creatively developing an array of strategies and initiatives to help improve their own and others’ health and well-being, for social and physical pleasure, and in some cases to challenge power relations. The three brief cases highlight the multiple and complex layers of transnational mobilities, with the flows of people, objects, and ideas across borders, being negotiated and (re)appropriated by youth in locally specific ways.
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A Comedic Film between History and Memory
This article reappraises Gérard Oury’s Les Aventures de Rabbi Jacob (1973), a comedy about a bigoted Frenchman and an Arab revolutionary disguised as orthodox rabbis, by considering the film’s original historical context, its attention to traumatic memories, and its place inside French culture as a cinematic lieu de mémoire. Rabbi Jacob represented a comedic medium through which Oury addressed the serious themes of racism and antisemitism as he envisioned multicultural reconciliation between the French, Arabs, and Jews. Rabbi Jacob was inseparable from the history of Jews in France, their deportation during the Second World War, and the postwar acceptance that being Jewish was compatible with integration into France. At the same time, Rabbi Jacob portrayed Arabs as a series of (post)colonial stereotypes leading one pro-Palestinian supporter to hijack an airplane in protest. Rabbi Jacob records an optimistic moment at the close of the trente glorieuses and continues to serve as a source for narratives on philo-Semitism, tolerance, and anti-racism in France.
Kate Pride Brown
Why do some arid locations persist in having weak water conservation policies? And why do some wetter locales implement comparatively strong conservation requirements? Based upon 43 qualitative interviews with water stakeholders in four selected cities (Atlanta, Phoenix, San Antonio, Tampa), this article puts forward one contributing factor to explain this apparent contradiction: the variable “visibility” of stressed water resources. The material conditions of different water sources (e.g., groundwater, surface water) and geologies (i.e., during droughts or during flooding) provide variable opportunities to “see” water scarcity. The visual impacts of shrinking water resources can become a major motivating factor in the general public for increased water conservation. However, water supply is often physically invisible. In these circumstances, the image of water supply may be intentionally conjured in the public mind to produce similar concern. Assured, steady supply, on the other hand, can dampen the public will for strong conservation policy.
The Influence of Radical Ultra-Orthodoxy
In March 1994, a protest led by the late Rabbi Uzi Meshulam burst onto the Israeli scene when the Rabbi and his followers barricaded themselves for 47 days in the town of Yehud. They demanded that a government committee be set up to investigate the disappearance of Yemenite children, who, the Rabbi charged, had been snatched from their parents in immigrant camps during the early years of Israeli statehood. In this article I present how the dualistic yet non-violent anti-Zionist Satmar Hasidic ideology, which Meshulam had adopted, led to a violent confrontation between the Rabbi’s followers and the Israeli police. Despite the high profile of this clash at that time, very little was reported about the Rabbi’s worldview and beliefs. This article is intended to fill that gap.
On 26 February 1922, the Palestinian newspaper Al Sabah published Jamal al-Husseini’s call to local Jews under the unexpected title “Come to Us.” The call, written by the secretary of the Arab Executive Committee and nephew of the newly installed Grand Mufti of Jerusalem, was quoted in the Hebrew newspaper Ha’aretz two days later.
The Israeli Television Series Fauda
Nurith Gertz and Raz Yosef
The Israeli television series Fauda tells the story of an undercover unit pursuing a notorious terrorist to avenge terror attacks that he masterminded and to prevent his future attacks. The series bolsters Israeli collectivity by re-enacting past traumas and capitalizing on the fear of traumas yet to come, but it also dismantles national unity by portraying other ways for individuals to develop relationships with the collectives to which they belong and by attempting to find alternative temporalities to ‘traumatic time’ that returns to haunt the present from the future. While the plot aims to reinforce national identity by overcoming situations of imminent disaster, the televisual language creates another time based on overlaps between the various narrative threads of both Israeli and Palestinian identities, thus opening up new opportunities for co-existence and another relationship between the singular and the plural.
This article discusses the corpi santi, or whole skeletons of saints, which were brought to Malta from the catacombs of Rome in the eighteenth century. Here they had a diff erent meaning than they had in northern Europe. Malta was not aff ected by the Thirty Years’ War and therefore did not have to replace relics destroyed by the Protestants. The Maltese church also had no need to emphasize its connection with Rome. These saints were honored in Malta because they were heroes, having died for Christ as martyrs. Parishioners also perceived corpi santi as patrons, explaining why they were fully integrated within the parish. They rendered the churches in which they were exhibited centers of local devotion, thereby according prestige to the parish and intensifying rivalry between parishes. The saints also gave identity to the parish, so that parents even named children after them.
Mobilizing Children’s Voices in UK Flood Risk Management
Alison Lloyd Williams, Amanda Bingley, Marion Walker, Maggie Mort and Virginia Howells
This article reports on a project, led jointly by Lancaster University and Save the Children UK, that used mobile, creative, and performance-based methods to understand children’s experiences and perceptions of the 2013–2014 UK winter floods and to promote their voices in flood risk management. We argue that our action-based methodology situated the children as “flood actors” by focusing on their sensory experience of the floods and thus their embodied knowledge and expertise. The research activities of walking, talking, and taking photographs around the flooded landscape, as well as model making and the use of theater and performance, helped to “mobilize” the children not only to recall what they did during the floods but also to identify and communicate to policy makers and practitioners how we can all do things differently before, during, and after flooding.
Situating the Present to Write the Past
Appearing in English translation in the first half of 2016, some four years after their publication in the original French, both Ivan Jablonka’s A History of the Grandparents I Never Had and Henry Rousso’s The Latest Catastrophe reflect on the foundations of history and historiography. Why do we study the past and how? In answering those essential questions, both Rousso and Jablonka tell a story, the story of history, while at the same time adumbrating the “morals” of history in terms of epistemology, historiography, and narration. Following rigorous methods and rules of evidence, contemporary history strives to be a science, yet on several levels remains a matter of conscience that is an eminently human, if at times all-too-human, endeavor.
Verités au pays de veritas
*Full article is in French
The sociologist Michel Crozier went to North America several times, including visits to the universities of California, Harvard, Michigan, and Stanford. He always saw himself as a friend, even an admirer, of the United States. But what scholarly impact did he have on the US field of organizational behavior? Relying on an analysis of Crozier’s citation-impact within a sample of organizational behavior journals, this article demonstrates that his footprint on this academic field proved fairly light. His refusal to adopt a unitary normative approach can in part explain this relatively limited impact. Crozier preferred to unearth multiple truths (plural) rather than only one truth (singular). His ideology of non-ideology might otherwise have gained more followers in certain faculties, most notably at the Harvard Business School, where his position echoed the dominant viewpoint.