perception. By focusing on Sartre's notion of the project, I argue instead that the problem posed by the example is better understood at the level of action. In support of this interpretation, I conclude with a brief comparison to the early work of Paul
Sartre's Practical Phenomenology
Blake D. Scott
Irish National Identity and Germany as a “Significant Other” during the Euro Crisis
Gerhard Schröder's time in office, Germany's role in Europe has been considered to have become more “normal,” characterized by a more explicit pursuit of German national interests in contrast to the common “European” interest. 18 The perception of German
The Role of Situational (Dis)continuity and Conceptual Metaphor in the Understanding of Complex Cases of Character Perception
Maarten Coëgnarts, Miklós Kiss, Peter Kravanja, and Steven Willemsen
confusing events that present contradictory, paradoxical, or otherwise logically impossible state of affairs. In this article we focus on the kind of local instances of complexity elicited through the script of character perception. By this we mean specific
A Buddhist Lama’s Perception of a Pilgrimage Cave
This article discusses a Buddhist lama's perception of a cave, situated in Maratika in the eastern part of Nepal, which is a pilgrimage site to both Hindus and Buddhists. In the Buddhist perspective, Maratika is believed to be the location where the mythological hero Padmasambhava achieved immortality and where he left various traces in the landscape, such as footprints in rocks. Mythology and geography thus intersect in Maratika, whereby myth is spatialized and landscape is temporalized. Through a description of a series of events, in which a specific, newly discovered trace was an object of joint attention between the lama, Karma Wangchuk, and myself, the article illustrates how the perception of the landscape is a mediation between dripstone formations on the walls of the cave and the mythology of Padmasambhava.
Cattle Economy and Environmental Perception of Sedentary Sakhas in Central Yakuti
Thermokarst depressions in the permafrost environment of Yakutia (northeastern Siberia) provide fertile hayfields for Sakha cattle economy. These areas of open land in the boreal forest are called alaas in Sakha language. At this northern latitude cattle breeding is particularly in demand of nutritious fodder, because cows spend nine months on average in winter stables. Therefore alaases are the focus of Sakha environmental perception. Sakhas not only dwell in alaases, but through their economic activities, they modify and maintain them. This process is based on control and domination rather than on procurement of food by a “giving“ environment. Villagers in Tobuluk (central Yakutia) consider the areas surrounding their village as controlled islands of alaases (hayfields) in a sea of uncontrolled forest. This article examines Sakha environmental perception in which landscapes and cardinal directions evoke and define each other, and characterize those who reside there. Due to the subsequent transformations of Sakha economy and lifestyle by the Soviet and Russian state administration in the last 100 years (collectivization, centralization, and decollectivization) the way that Sakhas interact with their surroundings has transformed radically within the four generations causing profound differences in the way generations relate to, interact with, and understand alaases.
Landscapes of Infinite Horizons
The aim of this article is to explore the Danish seaside as a culturally framed arena of experience. In the first part of the article, I present the appearance of Denmark's seaside as a recreational location for the Danish middle class. Using Danish films that portray the middle class on holiday, the article illustrates the perceptual consequences of a specific appropriation of the landscape. The analysis of the relationship between landscape and people then introduces anthropological perspectives on time, consumption, and perception. Drawing on ethnographic interviews and comparative observations, I show how accessing and consuming the landscape as a recreational location come to constitute it as a finite arena of infinite time and space, as well as a distinct location that allows for equal social relations.
Ana Isabel González Manso
Since the late eighteenth century various perceptions of living in a new time, different from the past one, have coexisted in Spain. This suggests that the past was also seen and revisited in different ways. This article sets out to investigate how
Local populations in Hungary, Poland, and Slovakia, and to a lesser degree in the Czech Republic, experienced much interaction with Muslims throughout the course of the sixteenth and seventeenth centuries, when the Ottomans, as well as the Crimean Tatars, invaded the Kingdom of Hungary and waged wars against the Polish-Lithuanian state and the Habsburg Hereditary Lands. The Ottoman era has usually been reflected in the history textbooks of these four countries under the headings "Turkish Wars" or "Ottoman Expansion." Since the collapse of the Iron Curtain in 1989, all four ex-communist states have been involved in rewriting textbooks, although the perception of the Ottomans and Muslims has not changed in all cases. Without claiming to map the entire historical presentation of the Ottomans, this article demonstrates the polyphony found in the textbooks of this region. By analyzing secondary school educational materials in all four languages, it is possible to identify stereotypes, prejudices, and distortions within the perception of the Ottoman Turks.
M. Guadalupe Torres-Jiménez, Rene Murrieta-Galindo, Beatriz Bolívar-Cimé, Astrid Wojtarowski-Leal, and M. Ángeles Piñar-Álvarez
huge colonies of thousands of individuals, provide significant biomass to ecological systems in the form of manure (guano) ( Voigt & Kingston, 2016 ). People's perceptions of wild bats in farming areas vary according to their experience, attitudes
This Screen Shot section includes three texts—an interview and two articles—that, together, occasion an unsettling movement in the development of an Indigenous phenomenology staged upon Screen Bodies’ concern for the critical tryptic experience, perception, and display. Such phenomenology, moreover, takes shape in the spirit of an enduring and persistent Indigenous cosmopolitanism, one organized by an appeal to a pan-tribal solidarity that is also not shy about drawing from efficacious sources of critique internal to European critical traditions. Together, these texts—and the source materials that inspire them—build rich ecumenical perspectives in the service of decolonial justice and pedagogy. And while the texts included here are composed in English, each draws from and references Indigenous languages, articulating one kind of Indigenous cosmopolitanism that makes use of English as a kind of “trade language.” To stage an Indigenous phenomenology by appeal to an Indigenous cosmopolitanism, in our contemporary political moment, thus calls for critical attention attuned to the perspectives, traditions, and imaginations of what Tlingit poet and author Ernestine Hayes describes as “Indigenous intellectual authority.” In this spirit, Indigenous cosmopolitanism occasions a decolonial-critical cosmopolitanism rooted not in the secular, Habermasian cosmopolitanism of Europe but in the modalities of consciousness, the literary genius and acumen, of Indigenous oral literary traditions. In the context of such a cosmopolitanism in which everyone is variably situated, across the spectrum that divides descendants of perpetrators and victims of settler colonialism, the critical imperative becomes a decolonial one, and non-Indigenous readers are called to shed the epistemological, ontological, and political priorities that broadly characterize European analytical and continental traditions, whatever their internal debates may be. Such an imperative forces phenomenological attention not only on the macrological instantiations of settler-colonial power but also against the “micrological textures of power” that ultimately shape the inner contours of self and, thus, what becomes phenomenologically legible to individuals situated in their cultural contexts.