Scholars claim that the six films comprising the Star Wars epic are the United States’ most important modern myth. The films have meaning for contemporary lives and serve as reflections of the fears, anxieties, and hopes surrounding what many perceive to be a crisis of masculinity manifested in the current boy crisis. This article describes how the films explore possibilities for a different kind of boyhood and how they contribute to understanding competing explanations for the boy crisis.
Pamela Bettis and Brandon Sternod
Huub de Jonge, Tomasz Płonka, Reginald Byron, Longina Jakubowska, Cindy Horst, Han ten Brummelhuis, and Jeremy Boissevain
Albert Schrauwers, Colonial ‘reformation’ in the highlands of Central Sulawesi, Indonesia, 1892–1995
Chris Gosden, Anthropology and archaeology: a changing relationship
Jane Nadel-Klein, Fishing for heritage: modernity and loss along the Scottish coast
’Aref Abu-Rabi’a, Bedouin century: education and development among the Negev Bedouin in the twentieth century
Marc Sommers, Fear in Bongoland: Burundi refugees in urban Tanzania
Richard Parker, Beneath the Equator: cultures of desire, male homosexuality, and emerging gay communities in Brazil
Klaus Eder and Maria Kousis (eds.), Environmental politics in Southern Europe: actors, institutions and discourses in a Europeanizing society
This article reflects on the project of creating multicultural inclusive museums. By definition, an inclusive museum honors the cultural constituencies it is paid to serve. Yet in reality, cultural sensitivity is one thing and education another. Blurring the distinction risks sacrificing education, a moral mandate, to the ideal of equality. My article points to examples where, for fear of offending, a museum betrays its educational mission. I trace the affinity between inclusive museum politics and consumerist culture and consider the case of the Creation Museum-a museum that, as per the multicultural ideal, tailors science to the sensibility of its customer base, in this instance the sensibility of American biblical literalists.
Malin Wahlberg, Documentary Time: Film and Phenomenology; Jennifer Barker, The Tactile Eye: Touch and the Cinematic Experience; Julian Hanich, Cinematic Emotion in Horror Films and Thrillers: The Aesthetic Paradox of Pleasurable Fear
Malin Wahlberg, Documentary Time: Film and Phenomenology (Minneapolis and London: University of Minnesota Press, 2008), xvii + 170 pp., $22.50 (paperback).
Jennifer Barker, The Tactile Eye: Touch and the Cinematic Experience (Berkeley: University of California Press, 2009), xii + 196 pp., $24.95 (paperback).
Julian Hanich, Cinematic Emotion in Horror Films and Thrillers: The Aesthetic Paradox of Pleasurable Fear (New York and London: Routledge, 2010), xi + 301 pp., $118 (cloth).
Since 1996, Nepal has increasingly been drawn into a violent conflict between Maoist rebels and the state, leading to a severe crisis. Thousands of civilians have been killed, and most people in the countryside live in constant fear. Economic hardship has seriously increased. Despite repeated efforts to bring the parties together for peace talks, there is little hope that the violent situation will be resolved in the near future. This article analyzes the complex causes of the emergence of the Maoist insurrection and its success, and sketches the problems impeding a democratic solution to the current situation.
Neoliberal policies in teacher education marginalise faculty voice, narrow conceptions of teaching and learning and redefine how we know ourselves, our students and our work. Pressured within audit culture and the constant surveillance of accountability regimes to participate in practices that dehumanise, silence and de-form education, teacher educators are caught between compliance and complicity or the potential and risks of resistance. Written from my lived experience within the neoliberal regime of teacher education, this article examines the vulnerabilities, fears and risks that shape our choices, as well as the possibilities for ethical, answerable action.
Franz A. Birgel
Characterized by Siegfried Kracauer as "the first and last German film that overtly expressed a Communist viewpoint," Kuhle Wampe (1932) is also noteworthy for being the only film on which Bertolt Brecht collaborated from beginning to end, as well as for its controversial censorship in the tumultuous political context of the late Weimar Republic. When set against the background of the 1920 Motion Picture Law and the censorship of two other high-profile films—Sergei Eisenstein's Battleship Potemkin and Lewis Milestone's All Quiet on the Western Front—the political history of Kuhle Wampe highlights the indecisiveness, fragility, and fears of the German Left as the Nazis prepared to take power.
Evoking the Affective Powers of ‘Happiness’ in Commercial Surrogacy
This article explores how the notion of happiness is employed in order to obscure the moral ambiguity and intimate uncertainties of commercial surrogacy. My ethnographic data elucidate the ways in which surrogacy agents and other intermediaries operating in Russia and Ukraine evoke happiness. I discuss three forms of their affective labour: a discourse of fear and hope, the attempt to make surrogacy a joyous and happy process and the claim that there is a right to happiness. I contend that ‘happiness’ serves as the ultimate argument, an argument that has the affective power to override moral concerns and delegitimise critique.
The Fragility of Canada's Discourses on the Syrian Refugee "Crisis
The contours of Canadian refugee policies have in recent years fluctuated from a narrative of 'bogus' refugees requiring a tough approach of interdiction to one of urgent humanitarian assistance. These rapid discursive shifts highlight the fragility of how Canada's humanitarian responses, and its place in the world, are conceptualized. Using the case study of Canada's responses to the Syrian conflict, this short paper argues that state responses must be critically interrogated in order to move away from homogenizing narratives grounded in tropes such as ‘fear’, ‘floods’ and ‘crisis’, which continue to impact how state, media, and public discourse handle the influx of refugees. Examining how the Canadian state performs its sovereignty in response to the Syrian conflict is instructive to reveal its broader nation-building projects, ones which utilize particular tropes of fear to justify suspicion and exclusion of bodies that have been cast as dangerous and uncontrollable. While Canada is once again presenting itself as a global leader in refugee and human rights issues, it remains to be seen whether these more humane policies can withstand the continuing millennial border anxieties of the West when facing the prospect of resettling increasingly large numbers of refugees.
Testing the Limits of Deliberative Democracy
This article explores the boundaries of the commitment of deliberative democrats to communication and persuasion over threats and intimidation through examining the hard cases of civil disobedience and terrorism. The case of civil disobedience is challenging as deliberative democrats typically support this tactic under certain conditions, yet such a move threatens to blur the Habermasian distinction between instrumental and communicative action that informs many accounts of deliberative democracy. However, noting that civil disobedience is deemed acceptable to many deliberative democrats so long as it remains 'relevantly tied to the objective of communicative action', Allen holds that certain kinds of terrorism cannot be ruled out either. Whilst acknowledging that the deliberative democrat cannot really justify taking life as a tactic to induce deliberation, as 'dead people cannot deliberate', Allen notes that this does not rule out terrorism per se, the object of which is not death so much as generating overwhelming fear. Further, while a permanent condition of fear would set limits on deliberation, limited and temporary physical harm to persons need not. This implies that deliberative democrats must explain why intentionally causing some physical harm to property or persons is always an illegitimate form of communication.