The fundamental sustainability tension may be said to lie in reconciling want and greed. This places the human self or the human soul as a moral battleground where desire and duty constantly attempt to triumph over each other. However, desire must be understood and integrated as part of a fully self-conscious human self in order to enable a consistent and unwavering performance of duty. In this article, I propose the Hindu notion of the purusharthas, or the fourfold path to self-actualization, as one illustrative example of a green telos. The purusharthas prescribe a path comprising of material and sensuous experience, in obedience to dharma or duty, such that moksha or a state of complete self-awareness may be achieved. I suggest that the stage of dharma is thus where the most profitable connections between Hinduism and sustainable development might be made.
Aspiration, Belonging, and Responsible Masculinities in the Lives of White, Working-Class Boys in a Youth Inclusion Program at the YMCA
of moral transformation. Charismatic male leaders were key to this process and were given full autonomy to run their center they way they wanted, creating a loose network of affiliated, entrepreneurial centers primarily scattered across the United
Substitute Sons and Damsels in Distress
Jeffery P. Dennis
Three recent mass media texts are analyzed in which the object of rescue for a male hero is a teenage boy rather than the traditional damsel in distress. These rescues and their aftermaths display considerable slippage between custodial and romantic conventions, blurring the image of the hero as father and the hero as lover. It is argued that their function is to evoke the possibility of same-sex desire while safely pretending that same-sex desire does not exist.
Jimmy Wait as the Figure of Abjection in Conrad's The Nigger of the “Narcissus”
In A Personal Record, Conrad tells how, as a small boy, he was fascinated and appalled by a story of his maternal grand-uncle, Nicholas Bobrowski, who served under Napoleon and suffered in the retreat from Moscow. Struggling through the Lithuanian forest and in desperate straits, grand-uncle Nicholas and his two companions came across a village dog and killed it. It was an unsavoury animal, obese with bare patches on its skin, but, as Conrad observes, ‘they had not killed that dog for the sake of the pelt. He was large . . . He was eaten . . .’
African Refugee Girls and Discourses of Othering
In this article I draw from the Imani Nailah Project, a participatory action research initiative with a group of African refugee girls living in the US. I examine a particular fusion of racialized, gendered, and nationalized narratives that discursively construct the refugee girl. I interrogate this discursively produced refugee girl construct and highlight how actual refugee girls interact with this discourse with a focus on resistance strategies and emergent counter narratives of citizenship. Throughout the article, I use italics when I am referring to the refugee girl construct in order to maintain a central focus on interrogating a sociopolitical discourse—the refugee girl—as a construct distinct from actual refugee girls. My central aim is to highlight spaces and moments when actual refugee girls are in conversation with this imposed refugee girl discourse.
The 11th Annual Bicycle Film Festival
The Bicycle Film Festival (BFF) has grown from a minor grassroots event to a global “Fest” staging urban cycling events in over two dozen cities worldwide. In its 11th year in New York City, the “BFF” New York (June 22–26, 2011) intends to provide its participants with a “weekend full of bike movies, music, art, street party and after parties,”1 before going on tour around the globe. Festival cities include Amsterdam, Athens, Lisbon, London, Los Angeles, Milan, Paris, Sao Paolo, Sydney, Taiwan, Tokyo, Vienna.
What Activist Researchers Say about Theory and Methodology
This article seeks to explore the work of activist researchers located in social movements, non-governmental organisations (NGOs) and people’s organisations with close relations to contemporary progressive grassroots struggles in a number of countries, mainly in the global South. Drawing from extensive interviews with these researchers on their processes and practice of research and knowledge production, located outside of academic institutions and partnerships, it documents their understandings about the theoretical frameworks and methodologies they employ. This article thus foregrounds articulations of actual research practices from the perspectives of activist researchers themselves. In doing so, it suggests that social movement scholars can learn more about the intellectual work within movements, including the relations between theoretical and methodological approaches and action, from a deeper engagement with the work of activist researchers outside of academia.
This article examines how German Turks employ the German Jewish trope to establish an analogous discourse for their own position in German society. Drawing on the literature on immigrant incorporation, we argue that immigrants take more established minority groups as a model in their incorporation process. Here, we examine how German Turks formulate and enact their own incorporation into German society. They do that, we argue, by employing the master narrative and socio-cultural repertoire of Germany's principal minority, German Jewry. This is accomplished especially in relation to racism and antisemitism, as an organizational model and as a political model in terms of making claims against the German state. We argue that in order to understand immigrant incorporation, it is not sufficient to look at state-immigrant relations only—authors also need to look at immigrant groups' relationships with other minority groups.
This article examines the changes in social movements, in particular the peace movement since the late 1970s, their processes of differentiation as well as their connections to older aspects of the movements. Of particular interest is the breadth of the peace movement, which succeeded in mobilizing several hundred thousand persons at the beginning of the 1980s. How points of conflict developed between this movement and an antiwar movement led by a “new youth movement” around 1980 is the focus of this article.