In an ethnographic study set within a biology department of a public university in the United States, incongruity between the ideals and practice of science education are investigated. Against the background of religious conservative students' complaints about evolution in the curriculum, biology faculty describe their political intents for fostering science literacy. This article examines differences that emerge between the department's rhetorical commitment to improve science understanding amongst their students and the realities of course staffing and anxieties about promotion and tenure. Because tenure-track faculty are motivated to focus their careers on research productivity and teaching biology majors, other biology courses are staffed with adjunct instructors who are less equipped to negotiate complex pedagogies of science and religion. In practice, faculty avoid risky conversations about evolution versus creationism with religiously conservative students. I argue that such faculty are complicit, through their silence, in failing to equip their students with the science literacy which their own profession avows is crucial for a well-informed citizenry in a democracy.
The establishment of the Likud party in the fall of 1973 proved to be a highly significant event. The new party became the novel political platform that would bring Menachem Begin into government, and it would play a key role in the creation of a
William Watts Miller
It is just a basic point that a help with understanding a work is to understand something about the process of its creation. In the case of Les formes élémentaires, it is evident from the lecture-course reading like a first draft of the work, and begun in 1906 (1907f), that the project started life as a concern, above all, with the study of early elementary religion. But even here, the logic of Durkheim’s argument – especially in his critique of animist and naturist theories of early religion – required him to make claims about basic elemental characteristics of all religion. And it is evident from correspondence of 1908, as well as from an article he started to write the same year and got published the following year (1909d), that the project had converted into a concern, above all, with a way to get at and understand basic continuing elemental forms of all religion.
Much has been written about Sartre’s views on artistic creativity as communication, but it has less often been remarked that the potential for not-communicating was inscribed from the outset within his theorisation of creation. This article is an exploration of those two apparent opposites, using the psychoanalytic theory of D.W. Winnicott as a counterpoint.
The German Rabbinate Abroad – Transferring German-Jewish Modernity into the World?
The two 'progressive' Jewish movements in the UK, the Reform Synagogues of Great Britain (now the Movement for Reform Judaism) and the Union of Liberal and Progressive Judaism (now Liberal Judaism) grew considerably in the interwar years helped by the influx of refugee rabbis from Germany. Already in the 1940s unsuccessful plans were considered for transferring the Hochschule fuer die Wissenschaft des Judentums to the UK. It was not until 1956 that what was to be called the Jewish Theological College of London was inaugurated by the Reform movement with two students, to be renamed Leo Baeck College in his honour on his death shortly afterwards. The prime mover and first director of studies was Rabbi Dr Werner van der Zyl, himself a graduate of the Hochschule and a rabbi in Berlin till his emigration to the UK. While serving as minister at North Western Reform Synagogue and the West London Synagogue, he oversaw the creation of the College and the subsequent additional sponsorship by the Liberal Movement. He brought to the task the open-minded scholarship and pluralism of the Hochschule and the sophistication of Berlin.
The Autobiography of Polish Actress Irena Solska (1875–1958)
This article considers the autobiography of the famous Polish actress Irena Solska (1875-1958) as a response to the masculinisation of creativity in twentieth-century theatre, which was a result of the affirmation of the director-centred model. In her autobiography, Solska constructs the image of her creativity with the help of characteristics traditionally marked as 'feminine'. Taking into consideration the theatrical context of the 1930s to the 1950s, the period in which she wrote her text, I regard such a construction as subversive. Solska refused to conform to the new aesthetic norms of the period, which insisted on the dissociation of women's creativity from their embodiment and sexuality. She expressed nostalgia for the full creative status women artists enjoyed under the actor-centred paradigm, but which was lost as a result of the introduction of the director-centred model. Solska questioned the pejorative connotation of the actor-centred theatre as 'feminised' and, by purely literary means, reaffirmed such characteristics as embodiment, impulsiveness and disruptiveness.
Memoirs, Diaries, Biography
Kate Kirkpatrick, Becoming Beauvoir: A Life (London: Bloomsbury, 2019), xiv +476 pp. ISBN: 9781–350–04717–4
Simone de Beauvoir, Diary of a Philosophy Student: Volume 2, 1928–29. The Beauvoir Series. Edited by Barbara Klaw, Sylvie Le Bon de Beauvoir, Margaret Simons, and Marybeth Timmerman; translated by Barbara Klaw; series edited by Margaret Simons and Sylvie Le Bon de Beauvoir (Urbana: University of Illinois Press, 2019), xii +374 pp. ISBN: 978–0-252–04254–6
An Inquiry into the Initiation Process in a Burmese Organization of Exorcists
Bénédicte Brac de la Perrière
The Manaw Seittokpad congregation, an organization of Burmese exorcists with headquarters in Bago, presents some unique features, such as a rigorous registration procedure during the initiation process. Exorcism is linked to superhuman figures, or weikza, at the center of a religious domain often characterized as a form of Buddhist esotericism. Based on observation of rituals during this congregation’s annual conventions in Bago, the initiation process is analyzed with reference to an anthropological understanding of rites of passage and religious conversion. The article shows how undergoing these rites induces healed patients to enter a specific community formed by the members of the congregation. Furthermore, the acquisition of a new ‘truly’ Buddhist identity is understood as a process equivalent to an ‘internal conversion’. Finally, the contrastive use of ritualism is seen as a way to construct the practice of exorcism in the weikza domain as a specific ‘path’ within the Burmese religious field.
Stephen J. Silvia
A Texas wag once remarked, “Oilmen are like cats. You can’t tell from the sound of them whether they’re fighting or making love.” German industrial relations are not much different. In the heat of collective bargaining, the Federal Republic’s “social partners” (that is, trade unions and employers’ associations) frequently exchange vitriolic barbs in public, while simultaneously engaging in pragmatic, professional negotiations behind closed doors.
This article considers the impact of cross-country air and interstate highway travel on changing conceptions of the land and regions of the United States. Focusing on air passenger and highway maps, promotional materials, and passenger and driver accounts from between the 1920s and the 1970s, it explores how airline and highway-based portraits transformed from highly detailed, if at times comical, representations of the nation's land and people to increasingly simplified and schematized visions of mere lines across space. These changes encouraged a steady erasure of formerly conceived regions and a growing imagining of the great center of the United States as “flyover country,” a place that needed to be quickly traversed to get to somewhere that actually matters.