imagined the rural countryside as a tourist’s refuge. It is a place to escape to, to unwind in, and one that offers a romanticized ideal of rural life. But the traveler is not the only one expected to benefit. Those in Australian country towns have also
The Australian Town in Twentieth-Century Travel
This article examines the voter registration card and the social context of voter registrations in the Gambia, West Africa. Drawing on recent ethnographies of documents and using data on worries over foreigners’ efforts to fraudulently obtain voter registration cards, a public information campaign on the Gambian electoral process, international legal material on the Gambian democracy, and observations at voter registration stations, the article argues that the voter registration card delineates not only a national subject but also a generic political subject. This subject is characterized by a commitment to a bureaucratic process and an appreciation of the card as an official identification document inseparable from the person it identifies. The article also considers how the voter registration process allows Gambians to compare their experiences to citizens of other countries. In a political context of an authoritarian government and a weak rule of law, this comparison offers an ideal of a modern democratic state that both enables criticism of the Gambia’s present situation and confirms the centrality of a generic political subject to the realization of that ideal.
Against Functional and Global Solutions to the Boundary Problem in Democratic Theory
criticizes both functional demos and global demos views, defending instead a conception of democracy I call pluralist democracy. This conception sees the normative value of democratic governance as historically grounded and non-ideal. Pluralist democrats
Effervescence as the Key to Understanding Morality
My main aim is to show that Les Formes élémentaires de la vie religieuse is a crucial work for understanding Durkheim's moral theory. A fundamental point is that he locates the 'ideal' at the core of morality. Accordingly, explaining the genesis of morality depends on establishing how he conceptualizes the ideal and traces its origins. Searching for the deepest roots of the ideal - basically understood as a sacred idea - takes us to the work's key concern with effervescence, and to issues it raises in the case of the modern world.
The Construction of Boyhood through Corporal Punishment and Educational Discipline in Taare Zameen Par
skills that can be assimilated easily with other models of masculinity founded on mainstream conventional professions—and, hence, by being artists, Darsheel and Ishaan chart a course for themselves that is the countertype of the average ideal boy, in both
Mexican and Jamaican transnational farmworkers in Canada
This article analyzes the ideology and practice of multi-unit competition that pervades neoliberal subjectivities and produces the “ideal” flexible worker within contemporary global capitalism. It demonstrates how state and capitalist interests converge to influence the selection of the ideal transnational migrant worker, how prospective migrants adapt to these expectations, and the consequences of such enactments, particularly for migrants, but also for the societies in which they live and work. Multiple levels of actors—employers, state bureaucrats, and migrants themselves—collude in producing the flexible, subaltern citizen, which includes constructions and relations of class, race, gender, and nationality/citizenship. The case study focuses on Mexican and Jamaican participants in Canada's Seasonal Agricultural Workers Program, a managed migration program that legally employs circular migrant farmworkers from Mexico and several English-speaking Caribbean countries in Canadian agriculture.
Although most of the contemporary debates around subjectivity are framed by a rejection of the metaphysical subject, more time needs to be spent developing the implications of abandoning the meta-physics of constraint. Doing so provides the key to approaching our pressing problem that concerns freedom, and only once invisible, ideal "constraints" have been adequately understood will all of the contemporary puzzlement that concerns intentional resistance to power be assuaged. While Sartre does not solve the problem of freedom bequeathed to us by Foucault, it is clear that he struggled with similar issues, and that his work sheds important light on the issue of ideal constraint. Once more, on Sartre's second view, power and freedom are not mutually exclusive, and in this he advances over much contemporary liberal thought. Thus, on the approach of what would be Sartre's hundredth birthday, I invite others to take this opportune moment to reevaluate the early work of this once shining philosophical star, only recently and perhaps prematurely eclipsed by anti-humanism, and recognize that now, more than ever, Sartre's thought is relevant to our very pressing concerns.
Jeppe von Platz
According to both common wisdom and long-standing tradition, the ideal of peace is central to the morality of war. I argue that this notion is mistaken, not because peace is unachievable and utopian, though it might be for many of today's asymmetrical conflicts; nor because the pursuit of peace is counterproductive, though, again, it might be for many of today's conflicts; the problem, rather, is that the pursuit of peace is not a proper objective of war.
This article examines the ideals of G. N. Potanin and N. M. Iadrintsev, who were the architects of the federalist Siberian oblastnichestvo movement of the second half of the 19th nineteenth century and beginning of the 20th twentieth century. In their day, the work of the oblastniki on the cultural specificity of native Siberian peoples had a great influence on popular opinion, on the popularization of ethnological theory, and on the general social and political credo to reform policy towards these people. The oblastniki rejected both ethnocentrism and Eurocentrism in the comparison of various peoples. Their eventual acceptance of cultural relativism, the idea of equality of cultural values between peoples, and need for a civil understanding of human history were all closely linked to their political program of promoting regionalism. Their regionalist idea put forth the idea that every social and cultural unit had the right to an independent existence and to have control over their own development.
In elite boys’ schools there is a level of anxiety about the perceived place of the curricular subject drama and how it might interact or interfere with the ironclad essentialist and homogenous masculinity promoted by elite all-boys’ schools. The feminization of the drama and the suspicion of males who “do drama” create a duplicitous tension for boys who take the subject as they walk the gendered tightrope between the expected public display of the “muscular Christian” and the tantalizing “drama faggot.” This paper offers some reflections about observations on and interviews with boys who “do drama” inside the male-only worlds of the Great Public School (GPS) of Brisbane, Australia. In these schools I observed masculinities were constantly disrupted (perhaps uniquely) in the drama classroom and explored by male drama teachers who provided a space in which to playfully interrogate the “muscular Christian ideal” of a boys’ school.