governments, mainstream parties and the media” ( Canovan 1999: 2 ). This includes those characterized as “left behind” by rapid societal change associated with political, cultural, and economic globalization processes, of which Europeanization is a part ( Ford
Euroscepticism, Populism, Nationalism, and Societal Division
Gender Role Changes in Alaska
Judith Kleinfeld and Maria Elena Reyes
The gender gap in college enrollment and completion has become a concern in many nations. The phenomenon is extreme in Alaska, particularly among indigenous people. Semi-structured interviews with 162 urban and indigenous students graduating from high school, and in addition, two single-gender focus groups, suggest that many young men do not see a college education as necessary to financial success and do not expect to assume the gender role of sole family provider. Young women tend to see a college degree as essential to changed gender roles where women are expected to attend college, pursue a career, and not be dependent on a man for financial support. Many young men withdraw from the demands of a verbally-saturated high school curriculum, which they find unenjoyable. Both young men and young women tend to label male withdrawal from school as “male laziness,” an essentialist interpretation rather than an interpretation based on the school environment and changing gender roles.
Can They Resist Gender and Generational Hierarchies?
Mary Elaine Hegland
Poverty and unemployment send at least one million Tajiks to Russia for low-level labour migration. The migrants, mainly male, leave women behind to manage on their own. As a result, women have to work all the harder to try to feed themselves and their children, often against great odds. Male migrant labour to Russia, along with unemployment, alcoholism, drug dependency and other problems, also results in a shortage of marriageable males. This is a serious problem because Tajiks expect girls to marry early. Globalisation, poverty and male labour migration serve to exacerbate existing gender and generational hierarchies.
it. I would really like to control my own medication and am pleased this is happening in a lot of enlightened hospitals and hospices. Dying, of course, is very different in the experience of those who are left behind. They see it as tragedy or loss
This article deals with the Judeo-Spanish musico-poetic repertoire narrating the emigration of Sephardi Jews to Israel. These events find their expression either in original musico-poetic compositions or in melodies borrowed from well known popular songs but with the addition of new words in Judeo-Spanish. The repertoire encompasses various phases of the migration phenomenon including the problem of obtaining official entry to Palestine during the British Mandate, the despair of those left behind in the Sephardi diaspora and the difficulties associated with new trades, both rural and urban. This repertoire of migration songs shows, once again, the creative vitality of the Sephardi Jews.
In the spring of 1952, the Greek poet George Seferis, then acting as a counsellor at the Greek Embassy in London, gave a brief talk on BBC Radio on 'A Greek in the England of 1545' (Seferis 1981).1 The Greek of the title was Nikandros Noukios, a native of Corfu and resident of Venice, who, in the middle of the sixteenth century, travelled extensively in Europe, eventually crossing the English Channel and reaching the British Isles. Rather unusually, he also left behind a three-volume narrative of his travels, entitled Apodemiai.
Explorer and Researcher of the Tungus-Manchu Peoples and Their Languages
This article deals with the eminent Russian explorer, ethnographer, naturalist, and geographer Vladimir Arsenyev. He devoted thirty years to researching the Russian Far East, in particular the Ussuri taiga, and to documenting the lives and customs of the region’s inhabitants and their surroundings. The article focuses on the linguistic activities of Arsenyev, who simultaneously studied the local Tungus-Manchu (Udeghe and Oroch) languages and left behind unique materials. Its goal is to move beyond a consideration of Arsenyev’s novel Dersu Uzala to consider Arsenyev’s writing in his expedition journals, and demonstrate the differences between the actual Dersu Uzala and the literary character.
French Fiction Film and Globalization
I will begin this piece with two contradictory observations that I will later try to reconcile.1 The first is that neoliberal globalization is deeply resistant to representation within the framework of conventional fiction. The second is that, following its much trumpeted return to the real in the 1990s, French cinema could not avoid figuring the consequences of that same capitalist globalization. Reconciliation of this paradox will lead to the suggestion that French (or rather Franco-Belgian) cinema has above all focused on the fragments left behind once globalization has passed through the social terrain. But, far from producing a satisfactory solution, this reconciliation only opens onto a dilemma.
Collaboration and Digital Media in (Re)making Boas’s 1897 Book
Aaron Glass, Judith Berman, and Rainer Hatoum
Franz Boas’s 1897 monograph The Social Organization and the Secret Societies of the Kwakiutl Indians was a landmark in anthropology for its integrative approach to ethnography, the use of multiple media, and the collaborative role of Boas’s Indigenous partner, George Hunt. Not only did the volume draw on existing museum collections from around the world, but the two men also left behind a vast and now widely distributed archive of unpublished materials relevant to the creation and afterlife of this seminal text. This article discusses an international and intercultural project to create a new, annotated critical edition of the book that reassembles the dispersed materials and reembeds them within Kwakwa̱ka̱’wakw ontologies of both persons and things. The project mobilizes digital media to link together disparate collections, scholars, and Indigenous communities in order to recuperate long-dormant ethnographic records for use in current and future cultural revitalization.
Indonesia’s New Order was among the most repressive and violent states of the twentieth century. During Suharto’s period of rule (1966–1998), the state was directly or indirectly responsible for the deaths of as many as a million or more of its own citizens and the incarceration of many more. While the worst of this violence occurred during the pogroms against communists in 1965–1966 and during the long occupation of East Timor, the whole New Order system of rule was constructed on what Benedict Anderson (2001a: 13) has described as a “vast machine of state violence.” This machine left behind a dangerous legacy that must be better understood if it is to be overcome in the years ahead (J. Bertrand 2002; Colombijn and Lindblad 2002).