Horse care practices and equestrian pedagogy are being reconfigured within a contemporary ‘revolution’ in British horsemanship. This is both instigated by, and instigates, horse owners’ attitudes of responsible doubt and self-critique. At the same time, embodied conviction is honed, because the rider’s mindful body is foregrounded as an integral part of the communication channel between horse and human. In this article, responsible doubt and embodied conviction are shown to emerge from, and contribute to, different ways in which horse riders can cut the network in their endeavours to achieve ‘true partnership’ with their horses.
The Infrastructure of British Equestrian Horse/Human ‘Partnership’
Rosie Jones McVey
Stephen Elstub and Jean-Paul Gagnon
Editors' introduction to the interview: Stephen Elstub articulates that deliberative democracy, as a theory, can be seen as having gone through various distinct generations. The first generation was a period where the normative values and the justifications for deliberative democracy were set out. This prompted criticism from difference democrats who saw the exclusion of other forms of communication by the reification of reason in deliberation as a serious shortcoming of the theory. This in part prompted the growth of the second generation of deliberative democracy, which began to focus more on the theory's operability. These theorizations, from the mostly 1990s and early 2000s, have led to the third generation of the theory—one embodied by the empirical turn. Elstub uses this genealogy as a foundation from which to argue that the current focus of deliberative democracy is on implementing deliberative systems rather than only deliberative institutions and this could potentially represent a fourth generation of deliberative democracy.
Embodied Diplomacy and the Assemblages of Dress in Tajikistan
This article examines the assemblages of dress in Tajikistan as a showground of everyday diplomacy, and seeks to stimulate recognition of the alternative sites of diplomacy that play an active role in mediating political relations between diverse nation-states, and the brand images of nations. I suggest that the term ‘embodied diplomacy’ is useful to convey the processes through which Tajikistan’s people negotiate the government-led dress codes and navigate social pressures about public gendered images. The incorporation of so-called foreign items into people’s apparel triggers situations in which the assemblages of particular bodies and items of dress most clearly emerge as diplomatic sites. Such everyday situations reveal Tajikistan’s residents as diplomats insofar as they reflect on their roles as the country’s representatives at the same time as they deploy their skills of communication, persuasion and mediation to negotiate between compulsory dress codes, incoming fashion trends, family expectations and personal aesthetics.
Rethinking Integration in the Fragmented Public Sphere
Jeffrey C. Alexander
In l974, after twenty years of relatively successful struggles for the expansion of American citizenship, efforts that began with Black Americans and expanded to include other racial minorities and women, a scholar named Peter Adler (l974:369-371) concluded a widely used anthology called Intercultural Communication by offering a definition of ‘multicultural’. Emphasising the ‘psychoculturally adaptive’, Adler portrayed a protean, ever-changing, integrative actor who had the desire and ability to put himself in the shoes of the other person in a relativising, cross-over, non-judgmental way. ‘Multicultural man’, he wrote, ‘maintains no clear boundaries between himself and the varieties of personal and cultural contexts he may find himself in’. He is ‘capable of major shifts in his frame of reference and embodies the ability to disavow a permanent character … He is a person who is always in the process of becoming a part of and apart from a given cultural context. He is very much a formative being, resilient, changing, and evolutionary’ (italics added).