de février 1939 contre François Mauriac, article qui peut, à bien des égards, être considéré comme une « poétique » personnelle du dialogue romanesque. Cette attention sartrienne à la manière de faire parler ses personnages est singulière en ce que
direct dialogue with his wife, to that imagined ‘God’ (that is, to his permanent pretence) and beginning a new string of prayers, of remorse and asking for forgiveness. But this did not happen, this time. Finally, something has cracked in that mighty
For a doubly rooted cosmopolitan anthropology
Both inside and outside Europe, many societies have drawn on their own textual traditions to generate bodies of knowledge possessing some affinity to comparative socio-cultural anthropology. The premise of this article is that even where the focus is restricted to one country or one nationality, such “national ethnography“ should be considered as a legitimate branch of a broadly conceived anthropological field, rather than belittled or denigrated. Under socialism, both native and foreign researchers carried out fieldwork in similar rural locations in Hungary. A dialogue began, but it seems to have weakened in recent years, despite the fact that access to the region has become incomparably easier. Another change is that Hungarian students are now able to study socio-cultural anthropology as a seperate program in a separate faculty, distinct from Hungarian néprajz. This article is critical of such developments and takes the Hungarian example to argue for the benefits of institutional unification. The resulting department would be larger and more cosmopolitan than the old departments of néprajz, but it would retain its local roots. The integration of “national ethnography“ into research and teaching programs in anthropology would facilitate the persistence of distinctive national, regional, and institution-specific intellectual traditions; such departments could also facilitate the work of fieldworkers from abroad.
Reframing Africa at the Royal Ontario Museum
museum’s public acknowledgment of past mistakes and the institutional investment in critical dialogues that question its authoritative role and challenge the linearity of its gallery narratives may provide the premise for a “cosmo-optimistic” future and
Ten Commandments for Interfaith Dialogue
‘Dialogue’ is a spoken exchange between two persons who exchange their viewpoints. In the dictionary of the ‘good person’ this concept has the highest rank which one can basically only confirm. Fundamentally, it must be better to talk with one another instead of immersing oneself in evil silence or in turning to aggressive attacks. Why, then, did the organizer of this forum present me with the title ‘Dialogue: Thank You, No!’ How can one be against dialogue? It is rooted in an honourable philosophic tradition which has been primarily established by Martin Buber and Emmanuel Levinas within the centre of modern thought. Since then, the waters of diplomacy have washed over it and softened it, and overuse has killed it.
Signs of Hope
Guat Kwee See
Over the last fifty years, Muslims and Christians have never talked so much with each other, according to Jean Claude Basset. However, he writes that it is mainly a small elite group of scholars who are doing the talking Ismail Faruqi described Muslim-Christian dialogue as a 'failure, a struggling desperately to survive', and in vain, with no visible results. He argued that Muslim-Christian dialogue has mostly been led by Christians; Muslims as 'invited guests' have thus not been free to speak being obligated to their 'hosts'. Furthermore, participant Muslims are often selected by Church authorities, rather than elected or appointed by their communities. Although a good number of dialogues have been organized at the international level with the support of religious organizations, they claim little impact beyond more local initiatives, have not prevented mistrust and conflicts from occurring, and have offered little help in healing wounds and restoring peace.
An Exploration of Relations between Oil and Gas Companies, Communities, and the State
Florian Stammler and Emma Wilson
This introduction provides an overview of academic research and current practice relating to stakeholder dialogue around oil and gas development in the Russian North, Siberia and the Russian Far East. We discuss the two main strands of analysis in this special issue: (a) regulation and impact assessment; and (b) relationship-building in practice, with a particular focus on indigenous communities. We argue that an effective regulatory framework, meaningful dialogue, and imaginative organization of stakeholder relations are required to minimize negative impacts and maximize benefits from oil and gas projects. Self-interest, mistrust, and a lack of collective agency frequently lead to ineffective planning and heightened tensions in relations. We identify lessons to be learned from partnerships and initiatives already established in Sakhalin and Western Siberia, despite the lack of a stable legal framework to govern relations. This issue focuses on the academic-practitioner interface, emphasizing the importance of practical application of academic research and the value of non-academic contributions to academic debates.
An Example from Bielefeld – Bethel
Bethel is a Christian organization in Germany which provides assistance, especially for people with mental illnesses and epilepsy. Many service users and employees are members of Christian churches. But there is also an increasing number of non-Christian service users and employees. Bethel faces this challenge by acquisition of intercultural competencies, strengthening of Christian identity and at the same time intensifying interreligious dialogue and identifying the responsibility for the Christian identity of Bethel as part of the organizational structure.
We at Projections have stated our purpose as being to ‘facilitate a dialogue between people in the humanities and the sciences’ (not a modest goal for a little journal first making its way in the world). We have intended to do this through what seems to us the medium that best synthesises art and technology and opens itself up to scientific investigation because of its complex perceptual nature—film. Our focus, at the same time, has been on the mind/brain, since that seems to us the place were science and film best meet.
Project for Jewish Teens – Forging Jewish Identity in Switzerland and Germany
This article introduces the Leadership and Dialogue project Likrat as a creative answer to the question of how Jewish adolescents between sixteen and eighteen years-of-age can gain a nuanced understanding of Jewish themes, expand their Jewish knowledge and strengthen their Jewish identity. The genesis of the Likrat project is specifically Swiss, yet the situation of Jewish communities in other European countries, especially those with marginal Jewish populations, is not fundamentally different from that of Switzerland. As a result, Likrat can serve as a model for educating Jewish youth in other European countries.