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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.
This article distinguishes between pan-Africanism and pan-Africanness. It argues that the history of pan-Africanism is replete with achievements but that the achievements could have been more and radical if the movement had from its inception adopted pan-Africanness, manifesting itself as ubuntu, as its point of departure. It focuses on epistemic and material injustice and suggests that there cannot be social justice without epistemic justice. The pursuit of the latter ought to lead to giving up one’s life if necessary, for the sake of giving life to others.
Practices of Individual Supplies in Yamal as an Indicator of Social Processes
While there have long been communities in the Arctic where natives and incomers live together, many anthropological works on the region focus either on the natives or on the incomers exclusively. This article based on field data collected in the three points of the Yamal (Iar-Sale, Salekhard, and Salemal) where natives and incomers have long lived together, shows how this default distinction often employed by researchers and local authorities works differently in actual everyday practices of mixed communities. The author describes the practices aimed at compensating for the infrastructural deficits and insufficient supplies in the Yamal through the use of social networks to acquire necessary food and goods. The analysis shows that mixed communities of Yamal are more complex than previously thought and that the dichotomy of “incomers/ natives” is not adequate to describe them.
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.
Chaucer’s Vocabulary of Mischance
Chaucer uses the full vocabulary for chance and mischance available to him in Middle English, and he deploys that wide vocabulary with a full awareness of its possibilities for subtle differentiations of meaning. This article is especially concerned with his use of privatives, negative prefixes, for these words, and the different senses they carry. In both positive and negative form, they recurrently work to inflect his larger concerns with Fortune (usually personified as an agent) and the mutability of the world.
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 Consolation of Nature’s Numbers in Parlement of Foulys
The contention of this article is that Chaucer is expecting, indeed exploiting, the gap between the reception of a poem when it is heard socially and its afterlife as a text, when it is a different thing altogether. I also argue that a poem’s form is itself a way of communicating ideas. The discussion focuses on Parlement of Foulys, but the conclusions may be more widely applicable.