Development discourses often assume linear rural transitions, in which educated young people are supposed to leave their rural communities, becoming urban. However, drawing on fieldwork in Flores (East Indonesia), I argue that tertiary educated young people do return to their natal communities upon graduation. There, they want to act—by virtue of their education—as vanguards of positive change and alter what they consider backward, rural livelihoods and practices. Yet, educated young people often depend on these livelihoods and practices, too, especially when they cannot obtain work, which is common in rural Flores. To better understand the tensions inherent to these young people’s position within their rural communities, I map the reasons for their returns to rural Flores.
Rank Infraction among the Ngadha in Flores, Indonesia
Olaf H. Smedal
A plausible reading by Joel Robbins of Louis Dumont as a value pluralist serves as the point of departure for this article. The value discrepancies in focus here are two fundamentally different ideological constructs. One manifests as a social organization characterized by hereditary rank based on notions of purity. The other echoes notions of a more egalitarian social order. The first is rooted in the cosmo-mythical past, the second in a much more recent discourse. The social organization premised on rank and purity is rapidly losing ground—in part due to the influence of ‘the modern’, but even more so because its internal logic works against it. Empirically, the article centers on a complex ritual in which the opposing values are triggered, producing profound emotional turmoil.
Tomaz Carlos Flores Jacques
African philosophy, as a negritude, is a moment in the postcolonial critique of European/Western colonialism and the bodies of knowledge that sustained it. Yet a critical analysis of its' original articulations reveals the limits of this critique and more broadly of postcolonial studies, while also pointing towards more radical theoretical possibilities within African philosophy. Jean-Paul Sartre's essay 'Black Orpheus', a philosophical appropriation of negritude poetry, serves as a guide for this reflection, for the text reveals the inspiration and wealth of expressions of negritude, as well as their ambiguity. Sartre's essay however also renders possible a further act of re-appropriation that takes us beyond culture and identity-centred readings of African philosophy and postcolonialism, readings whose conceptual and critical potential is far greater than what has hitherto been explored.
Carlos Antonio Flores Pérez
*Full article is in Spanish
Este texto fue presentado en forma de discurso de cierre del congreso RISC 2012 sobre “Globalización, violencia y seguridad: Impactos locales de la integración regional”, realizado del 30 de octubre al 2 de noviembre de 2012 en el ITESM Campus Santa Fe, y co-organizado por el Centro de Investigaciones y Estudios Superiores en Antropología Social (CIESAS), los centros EGADE/EGAP del Instituto Tecnológico de Estudios Superiores de Monterrey (ITESM), y el Consorcio RISC.
Andrea Flores Urushima
The 1960s period witnessed the most important internal migration of Japan's population since the modern period with the definitive shift from a rural to an urban-based society. This unprecedented transformation led the Japanese central government to request visions for the prospective development of the national territory in an open competition. Responding to this call, a wide range of reports were produced and debated between 1967 and 1972, mobilizing a vast network of influential representatives in city making, such as sociologists, economists, urban planners, and architects. This article analyzes these reports on the theme of the conservation of natural and historical heritage. To support a sustainable development that was adjustable to economic and social change, the reports emphasized the aesthetic and environmental value of natural landscapes and traditional lifestyles. The reports also proclaimed the rise of an information society and stressed the growing importance of leisure and tourism activities, nowadays one of the most profitable industries worldwide. Apart from their value as interdisciplinary reflections on problems related to urban expansion with visionary qualities, the reports were also highly relevant because they influenced later policies on urban planning and heritage preservation.
La construction d'une Légitimité d'expert
Décédé depuis 1990, Jean Fourastié demeure présent à travers certains titres d’ouvrages, le plus célèbre étant Les Trente Glorieuses. Le succès de ce livre, comme de bien d’autres, a fait de Fourastié une sorte de phénomène de l’édition, spécialisé dans des ouvrages d’un type particulier qui depuis lors a fait florès: l’essai économique grand public. On ne saurait négliger en effet les 400 000 exemplaires vendus de trois livres à succès publiés de 1945 à 1949: L’Économie française dans le monde, La Civilisation de 1960 et Le Grand Espoir du XXè siècle1. Dès les lendemains de la guerre, les ouvrages de Fourastié ont connu un incontestable retentissement en France comme à l’étranger, ce dont atteste une quantité impressionnante de comptes rendus, les multiples sollicitations dont il est l’objet pour des conférences et les nombreuses traductions de ses ouvrages.
In 1945, the day after his famous public lecture on existentialism, Sartre gave an interview to a reporter at the café Le Flore; in it, he talks more about his novels The Age of Reason and The Reprieve than about Being and Nothingness, and he talks about the project for the future volume, The Last Chance. In this article I touch on how he reiterates points from the famous lecture in the interview, but especially on some of his comments about Mathieu and Brunet in terms of freedom and 'bad faith'. I move on to discuss why the next volume, Death in the Soul (translated in the USA as Troubled Sleep), was not the final one, and why The Last Chance was never completed. Then I turn to the largely unrecognized fact that the American translation of the third volume distorts Sartre's text for 150 pages by failing to show that he wrote the action of all of Part II in the present tense without paragraph breaks; I will offer an interpretation of this tense choice on Sartre's part.
Judith Casselberry, Stephen D. Glazier, Minna Opas, Viola Teisenhoffer, Anastasios Panagiotopoulos, Brendan Jamal Thornton, Joseph Trapido, Sergio González Varela, Bruno Reinhardt, Cristóbal Bonelli, Bernardo E. Brown and Grete Viddal
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