The 40-year long tradition of the International Jewish-Christian Bible Week – begun in the Hedwig-Dransfeld-Haus in Bendorf and since 2004 continued at Haus Ohrbeck – is a valid and real reason to express congratulations and thanksgiving. Thanks are due above all to the people who initiated the tradition, and representing them I want to name Anneliese Debray (1911–1985), who will always be remembered, and Rabbi Jonathan Magonet. They helped a vision to come to life and they showed a perseverance that has persisted until today. It is the vision that says: yes, there is a Bible that Jews and Christians have in common, Israel’s Bible. At the same time, this vision does not forget that along with closeness, the relationship of Judaism and Christianity to this shared Bible also includes considerable difference. For some, this difference is so great that they question whether Jews and Christians do have Israel’s Bible in common.
In December 2015, the Association of Southeast Asian Nations (ASEAN) celebrated the official establishment of the ASEAN Community. Having emerged in 1967 as a regional grouping of developing countries with minimal shared interests—beyond the common concern of economic growth and national resilience, ASEAN now has established regional structures which have been vital in enhancing development and dialogue on a broad range of issues across the Southeast Asian region. Over the years, the institutional development at the regional level has been accompanied by various efforts to promote regional unity and identity. The more recent years have also displayed that the international community has been supporting these efforts for ASEAN unity and identity by showing greater recognition of ASEAN as an international actor in its own right, for example, through the establishment of numerous country delegations to ASEAN.
Mimi Sheller and Gijs Mom
The name of our journal, Transfers, suggests a wide and even proliferating number of ways of thinking about movement and researching mobilities. What is transferred, how, and between whom? As things “cross over,” how are they changed? And how are contexts changed by that which moves through them? In this issue, we present a series of articles that indirectly take up the concept of transfers in different ways. Transfers, they suggest, might be thought of in terms of circulations, assemblages, entanglements, mobile social practices, networks of movement, moving onward, migrations, and the choreographies of bodies within practices of transport. But it also might be conceived of in terms of more temporal processes: instabilities, transformations, subtly shifting performances, and changing representations. We welcome this wide range of understandings of practice and processes of “transference,” as we might call this kind of conceptual transformation across mobilities. They all share an emphasis on relationality and the ongoing making of meaning.
Cyclist Appropriations of Automobile Infrastructures in Vietnam
After declining in status and mode share sharply with the popularization of the motorcycle, cycling in Vietnam is on the rise. Urban elites who pursue sport and leisure cycling are the most visible of Vietnam’s new cyclists, and they bring their sense of social mastery out onto the road with them by appropriating the nation’s new, automobile-focused infrastructures as places for play and display. While motivated by self-interest, their informal activism around securing bicycle access to new bridges and highways potentially benefits all and contributes to making livable cities. These socially elite cyclists transcend the status associated with their means of mobility as they enact their mastery over automobile infrastructures meant to usher in a new Vietnamese automobility.
A Study of Inclusive Masculinities among High School Cross-Country Runners
Luis Morales and Edward Caffyn-Parsons
This empirical study examines sixteen- to seventeen-year-old heterosexual male cross-country athletes from a diverse, middle-class high school in California and how they express physical tactility and emotional intimacy in a culture of diminished homohysteria. Using participative and non-participative observations of the team, coupled with ten in-depth interviews, we find acceptance of gay men, and note a range of homosocial behaviors including bed-sharing, cuddling, hand holding, hugging, and emotional intimacy. We discuss the ways in which heterosexual boundaries and identities are maintained, and the process by which normalizing heterosexuality as the assumed sexual orientation contributes to heterosexism. Despite the reproduction of heterosexism, the relationships these high school athletes form with each other are not predicated on homophobia or hypermasculinity. Finally, we discuss adolescent expressions of masculinity in the transition to manhood and in the face of diminishing homohysteria.
An Examination of the 1961 Withdrawal from the Ontario Hockey Association by the St. Michael’s Majors
This article examines the 1961 withdrawal by St. Michael’s College School’s hockey team from the semi-professional Canadian junior hockey league, the Ontario Hockey Association. The long-playing schedule, the heavy burden of the physical labor, and the emphasis on athletics over academics were all factors that led to the high school’s withdrawing of its team. St. Michael’s College’s experience was an early expression of concern about the exploitation of young athletes, concern that has now become increasingly shared publicly around the globe. The limited success of St. Michael’s College’s campaign for change lay in the difficulty of convincing society of this exploitation. The school’s withdrawal highlights the entrenched problem of institutions treating young male athletes as commodities.
Alameddine’s Appropriation of Shakespeare’s Tragedies
In I, The Divine (2001) and An Unnecessary Woman (2013), Arab American novelist Rabih Alameddine borrows lines, characters, themes, motifs and tropes from Macbeth and King Lear to portray the horrendous experiences his protagonists undergo during and after Lebanon’s fifteenyear civil war. In An Unnecessary Woman, traumatic memories of the war leave Aaliya Saleh reclusive and isolated, sharing a building with three other women whom she dubs ‘the three witches’; in I, The Divine, Sarah Nour El-Din, the youngest of three daughters of a Lebanese-American couple, feels alienated and displaced and eventually chooses self-imposed exile. Alameddine frames Aaliya’s and Sarah’s stories within narratives of chaos, anarchy and sweeping violence reminiscent of Macbeth and Lear. Reading Alameddine’s novels as appropriations of Shakespeare’s tragedies valorizes the novelist’s contrapuntal vision and demonstrates how Arab writers in diaspora, writing in English for an international readership, strategically draw on Western canonical texts to represent the experiences of Arab characters.
Anne Sophie Refskou
This article explores examples of emotion and perception in a number of Shakespearean dramas. It discusses compassionate perception as a process of synaesthesia, referring to recent theoretical strands from fields such as the cultural history of emotions and historical phenomenology, and consults early modern sources, such as Thomas Wright's The Passions of the Minde in Generall (first published in 1601). Focusing especially on the relation between compassion – here literally defined as shared emotion – and tactility, it discusses what the familiar notion of being emotionally 'touched' (or 'moved') implies in an early modern context. Locating 'touching experiences', potentially produced by performances of plays such as Titus Andronicus, the article, at the same time, places such experiences in the context of contemporaneous contesting cultural discourses on whether such experiences might be considered beneficial and instructive to the minds and bodies in the auditorium or whether they might have the reverse effect as both morally and physically corruptive.
naturistes et végétariens à la Belle Époque
In reaction to industrial and urban development and its effects on health during the Belle Epoque, doctors endeavored to promote a program of hygienic reform. Militant vegetarians and naturopathy enthusiasts, sharing their apprehensions, translated this program into a number of concrete recommendations. Presented as an alternative solution to the detrimental effects of modern life, these reforms were supposed to guarantee a way of living that would conform to the laws of nature and therefore be conducive to health. The circulation of this health reform program was based both on a nebula of "reformist" organizations, including a key player, the Société Végétarienne de France (the French society for vegetarianism), and on norms of healthy consumption associated with the formation of specific commercial networks.
This paper examines the prospects for social justice in a democratic community that is justified through the idea of contractual exchange as a cooperative scheme for mutual advantage. Common assumptions concerning the narrow institutional range of the mutual advantage framework are argued against, clearing away certain tensions between exchange and markets and equality and the welfare state. However, it is maintained that the principle of equality must further condition institutional formation beyond efficiency to satisfy the requirements of social justice. It is further advanced that the interest-based motivation in the idea of efficient exchange can be maintained in an egalitarian framework, when the shared interests and expectations of citizenship constitute an equal political baseline, from which universal social entitlement can be justified.