fashion. Their presuppositions about religion and Buddhism, their descriptive vocabularies and priorities, and their models of the central Buddhist actors and dynamics worth examining have maintained considerable influence. This is especially true for
The Renewal of the Italian Road Network in the 1920s
Looking beyond motorways plans, this essay focuses on the role of the Italian "road" lobby in the 1920s in shaping the national transport policy. Contractors like Puricelli were the driving forces of surface transport modernization, with visionary plans but also facing a lack of sympathy by the automobile industry. Those programs were nevertheless carried out with the strong support of the Touring Club and provincial councils. In this context, it seems that the fascist dictatorship, with its hesitance, slowed—rather than hastened—road modernization. Only in 1928, feeding off the ideas of Puricelli and others, did the Mussolini government develop a proper road renewal program. Finally, framing the Italian experience in the European contexts, it emerges that despite the extreme success of American car culture, England is depicted as a more suitable model.
Fast & Furious 6, United States, 2013, Universal Pictures, directed by Justin Lin, written by Chris Morgan, starring Vin Diesel, Paul Walker, Dwayne Johnson, Michelle Rodriquez, Jordana Brewster, Tyrese Gibson, Chris “Ludacris” Bridges, Sung Kang, Gal Gadot, Luke Evans, Gina Carano, and John Ortiz.
Mobilizing Children’s Voices in UK Flood Risk Management
Alison Lloyd Williams, Amanda Bingley, Marion Walker, Maggie Mort, and Virginia Howells
act in relation to flooding, and this involved walking, “phototalk,” 3-D model making, and theater. Research into the mobile experience of a disaster invites the use of methods that are also “on the move,” 13 and, as such, our research builds on the
This article raises questions about the study of secularism, from an anthropological perspective. It begins by discussing some general references in the literature on secularism and its counterpart in Latin languages, “laicity”. It then discusses the approach for defining secularism that privileges models and principles, and advocates for an analysis of the devices that produce forms of regulating the religious. The study of configurations of secularism is the outcome of a consideration of all these elements (models, principles, and devices), and has a strategic focus on ways of defining, delimiting, and managing the religious. Three cases are examined in order to illustrate this approach: France, the United States, and Brazil.
Religion and Revolution
Mark Juergensmeyer, Sidharthan Maunaguru, Jonathan Spencer, and Charles Lindholm
For some decades, the religious rebellion of the late-twentieth and early-twenty-first centuries was characterized by political violence, terrorism, and strident rhetoric. Then in 2011, the events collectively known as Arab Spring seemed to offer a new model: mass movements leading to democratic reform and electoral change. The elections of 2012 swept religious parties and leadership into office in Egypt, Tunisia, and Libya. Is this the face of the future of religious rebellion around the world?
Automobility in the United Kingdom in the period before the First World War moved from irrelevance and ridicule to a normalized leisure activity. With particular reference to the magazines Punch and Motor, this article argues that this process was hastened by middle- and lower-middle-class consumers' receptivity to the automobile and motorcycle, particularly in the period after 1905 when a tolerable mechanical reliability had been achieved. By buying second-hand, and taking short trips and camping weekends, the self-driving, car-owning “modest motorist“ undermined the formal, club-based network of elite motorists and created their own distinct cultural model.
Daniel Newman, Peter Wells, Paul Nieuwenhuis, Ceri Donovan, and Huw Davies
This article considers electric cars as socio-technical experiments in meeting mobility requirements. There have been numerous trials and government incentives to promote such vehicles, but with a notable lack of success. The article thus seeks to address an urgent need to understand such “transition failure,” which may ultimately impact upon how progress is measured in sociotechnical transitions. Presenting results from a recent research project, it is suggested that shared usage models hold greater potential for achieving sustainable personal mobility. It is concluded, however, that multiple niche experiments present a highly complex situation in which cumulative learning is problematic.
Gijs Mom, Georgine Clarsen, and Cotten Seiler
Last year President Hugo Chávez of Venezuela announced the appearance of what a Dutch national newspaper called an “anticapitalist car.” The two models, named by Chávez himself as the “Orinoco” and the “Arauca,” after rivers that run through Venezuela, are locally assembled under a preferential license agreement with the Chinese automaker Chery. The cars are sold for half the price of other makes and are marketed to the expanding Venezuelan middle class. They are intended as “new attainments of the revolution” that are meant to raise the “standard of life of the people.” This new venture was in a tradition that Chávez’s opponents claim started in 2006, when he came close to making a similar deal with Iranian president Ahmadinejad.
Counter-Cosmogony, Perspectivism, and the Return of Anti-biblical Polemic
Michael W. Scott
In this article I review critical thought about cosmogony in the social sciences and explore the current status of this concept. The latter agenda entails three components. First, I argue that, even where cosmogony is not mentioned, contemporary anthropological projects that reject the essentialist ontology they ascribe to Western modernity in favor of analytical versions of relational non-dualism thereby posit a 'counter-cosmogony' of eternal relational becoming. Second, I show how Viveiros de Castro has made Amazonian cosmogonic myth—understood as counter-cosmogony—iconic of the relational non-dualist ontology he terms 'perspectival multinaturalism'. Observing that this counter-cosmogony now stands in opposition to biblical cosmogony, I conclude by considering the consequences for the study of cosmogony when it becomes a register of what it is about—when it becomes, that is, a form of polemical debate about competing models of cosmogony and the practical implications that they are perceived to entail.