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Tiina Ann Kirss

enable a more generous view of humanity than the entrenched secularism of the Soviet years. This is not an answer, but rather a well of many unanswered questions. Is the ethics of care possible without a religious (or not anti-religious) framework for

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Play of Mirrors

An Encounter of Personal Biographies with Europe’s Journey

Marcos Farias Ferreira

Sting was right after all and what saved the world was that the Russians loved their children more than they cared about ideology, the Soviet state, planned economy or global competition with the West? What if the ethics of care were a potent

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The End of the European Honeymoon?

Refugees, Resentment and the Clash of Solidarities

Siobhan Kattago

, frustration and malice. ‘Slave ethics requires for its inception a sphere different from and hostile to its own’ ( Nietzsche 1956: 171 ). Ressentiment requires a real or perceived enemy to react against. For Fassin, ressentiment includes a ‘thirst for revenge

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Margareta von Oswald and Verena Rodatus

, the Netherlands, 21 which created a research theme dedicated to “Collections, Ethics and Responsibility.” The situation is clearly one for optimism, but it does not mean that cosmo-optimistic futures are about to be achieved. Commenting on our

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Julie Gough, Jonathan Jones, Kelli Cole, Shari Lett, Glenn Iseger-Pilkington, Billie Lythberg, Jennifer Walklate, Jeanine Nault, Jake Homiak, Joshua A. Bell, and Natasha Barrett

practice a “pedagogy of feeling,” rather than a “pedagogy of listening.” But while suggesting such positive notions (and more of interest to myself) she also foregrounded the importance of an “ethics of discomfort”—that which has the power to disturb is

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Andrea Scholz

: Commodities in A Cultural Perspective . Cambridge : Cambridge University Press . 10.1017/CBO9780511819582 Appiah , Kwame Anthony . 2006 . Cosmopolitanism: Ethics in A World of Strangers . London : Penguin . Basu , Paul , and Wayne Modest , eds

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Engaging Anthropological Legacies toward Cosmo-optimistic Futures?

Sharon Macdonald, Henrietta Lidchi, and Margareta von Oswald

“cosmo-optimistic.” REFERENCES Appiah , Kwame Anthony . 2007 . Cosmopolitanism: Ethics in a World of Strangers . London : Penguin . Beck , Ulrich . 2006 . Cosmopolitan Vision . Cambridge : Polity . Benhabib , Seyla . 2006 . Another

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Steamships to Suffragettes

A Case Study of Interpretative Museology, Public Engagement, and Digital Development

Nicolas Bigourdan, Kevin Edwards, and Michael McCarthy

February 2013 ). Smith , Megan. H. 2010 . “ A Necessary Duty, A Hideous Fault: Digital Technology and the Ethics of Archaeological Conservation .” Master’s thesis , Texas A&M University . Smithsonian Institution . 2010 . Creating a Digital

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Land, Nation and Tourist

Moral Reckoning in Post-GFC Iceland

Mary Hawkins and Helena Onnudottir

originality has turned out to be a decisive resource in the global market ( Grimsson 2005: 5–6 ). Iceland’s financial success, then, was not due to the presence of natural resources, or the absence of conflict, but rather to the ethics and morals of its people

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Archaeology and Ethnographic Collections

Disentangling Provenance, Provenience, and Context in Vanuatu Assemblages

James L. Flexner

: Academic Press . Brodie , Neil J. , and Morag M. Kersel . 2014 . “ Wikileaks, Text, and Archaeology: The Case of the Schøyen Incantation Bowls .” Pp. 198 – 213 in Archaeologies of Text: Archaeology, Technology, and Ethics , ed. Matthew T. Rutz