Corporatism is being reinvented in current theories about global democracy. As I see it, corporatism can be regarded as a practical way out of democracy’s intensity problem: whether those more involved in an issue should have greater say. By the same token, corporatism can be perceived as a response to the all-affected principle: whether those especially affected by a decision should have more influence. In nation-states, corporatism was to a large extent dismantled during the 1980s. In world politics, by contrast, NGOs are now called upon to play an important role in not only articulating intense and affected interests but also, in so doing, realizing a global democracy. The weakness of this argument is that today’s NGOs do not reflect the will of most people—as national organizations once managed to do—and, consequently, cannot fulfill the integrative and representative function associated with this form of interest politics.
Richard York, Christina Ergas, Eugene A. Rosa and Thomas Dietz
We examine trends since 1980 in material extraction in China, India, Indonesia, and Japan—which together contain over 40% of the world's population—to assess the environmental consequences of modernization. Economic and population growth has driven rapid expansion of material extraction in China, India, and Indonesia since 1980. China and India exhibit patterns consistent with the Jevons paradox, where the economic intensity of extraction (extraction/GDP) has steadily declined while total extraction grew. In Indonesia, extraction intensity grew along with total extraction. In Japan, total extraction remained roughly constant, increasing somewhat in the 1980s and then slowly declining after 1990, while extraction intensity declined throughout the entire period. These different patterns can be understood to some degree by drawing on political-economic and world-systems perspectives. Japan is an affluent, core nation that can afford to import materials from other nations, thereby avoiding escalation of material extraction within its borders. China and India are rapidly industrializing nations that, although increasingly drawing on resources from beyond their borders, still rely on their own natural resources for growth. Indonesia, an extraction economy with less global power than the other nations examined here, exports its own natural resources, often unprocessed, to spur economic growth. The trends highlighted here suggest that in order to avert environmental crisis, alternative forms of development, which do not involve traditional economic growth, may need to be adopted by nations around the world.
Bruce Kapferer, Annelin Eriksen and Kari Telle
An approach is outlined toward imaginary projections upon presents and futures at the turn of the current millennium. The religiosity or the passionate intensity of commitment to imaginary projections is stressed, particularly the way that these may give rise to innovative social and political directions especially in current globalizing circumstances. While new religions of a millenarian character are referred to, the general concern is with the form of new conceptions of political and social processes that are by no means confined to what are usually defined as religions.
Drawing on my experience of a Muslim version of exorcism in urban Macedonia, this article continues a methodological discussion of the implications of being an atheist anthropologist when researching religion, a situation known as 'methodological atheism'. Methodological atheism is often linked to the problem of suspending one's intellectual disregard of people's religions as delusions. This article will argue instead that there are barriers to participation in religious rituals that are not covered by questions of disbelief. The notion of 'dispositional atheism' is discussed against the backdrop of the anxieties, uncertainties, and inhibitions experienced by an atheist anthropologist caught up in a moment of religious intensity.
Melodramas are sometimes called "tearjerkers" because of their ability to make viewers cry, but there is currently no detailed account of how they succeed at this task. Psychological research suggests that crying occurs when people feel helpless in the face of intense emotion. The emotion felt most intensely when watching melodramas is sadness, and sadness has a structure and specific features that determine its intensity. I describe the ways the conventions of melodrama fulfill the criteria for intense sadness and perceived helplessness that underlie these films' ability to make viewers cry. I illustrate this model with a detailed analysis of Stella Dallas (1937).
Marjo de Theije
Based on research in Brazil, the author discusses three local situations of conflict and social protest, using a transnational perspective. She concentrates on the use of universal claims of Catholicism in local negotiations of religious change under the influence of different cultural campaigns. The clashes in question are divided into those involving local political problems and those concerning the religious domain itself. The analysis shows that in each of the cases—albeit with different intensity and outcome—the interconnection between translocal processes and the meaning and experience of locality has a significant role in the power plays and the formulations of religious or social protest in the local context.
This article traces the main methodological and substantial similarities between Reinhart Koselleck's notion of Begriffsgeschichte and J. G. A. Pocock's approach to the history of political thought. Both approaches are responses to the shift in the unit of analysis in the study of human historical consciousness. Rather than focusing on ideas, Koselleck and Pocock concentrate on how language articulated heightened awareness of historical change. Concepts and paradigms reflect in varying manners the intensity of historical sedimentation. The more sedimentation, less space there is for innovation, and political action tends to be conservative. Conversely, unstable concepts or obsolete paradigms, reflect historical change and space for linguistic innovation.
Low-intensity conflicts, counter-insurgencies, and the so-called war on terror blur the boundaries between war and peace and, in doing so, collapse the distinctions between combatants and non-combatants. Scholars have used concepts such as `routinization of terror', `culture of fear', and `banalization of violence' to describe how fear regulates social life in places of extreme instability. These concepts often paint an overgeneralized portrait of violence that fails to examine the social relationships and institutional forms that give rise to terror and insecurity. This article examines the shifting qualities of war and peace in Colombia and argues that daily life in Barrancabermeja—a working-class city nominally `at peace' after a government-backed, paramilitary demobilization process—is a volatile arena of uncertainty in which some people are more vulnerable than others.
Learning Effectiveness Temporalities in Norwegian First-Grade Classrooms
Kristian Garthus-Niegel and Brit Oppedal
This article examines the temporalizing effects of Tidlig Innsats—Early Years (TIEY), a literacy instruction program building on the school effectiveness pedagogic model. Ethnographic descriptions from several Norwegian first-grade classrooms document how the program's rigid and meticulous pedagogic standards shaped the social timing of TIEY lessons. In sum, the interaction dynamics in the classrooms were forced into patterns that we call 'learning effectiveness temporalities'. Several effects were observed beyond those officially intended, most notably an increased emphasis on producing orderly and disciplined behavioral norms. As TIEY implementation was politically driven, the learning effectiveness temporalities that it generated have been analyzed as state effects. Their intensity was found to fluctuate with seasonal activity cycles and administrative surveillance patterns.
This article analyzes local concerns with nature and natural changes in response to the tsunami of 2004 based on anthropological fieldwork in the South Indian fishing village of Tharangambadi. It explores the fishermen's effort to restore confidence in their environment after the disaster, and argues that this entails a subtle strategy of relating to climate and weather that aims at gradually transferring the rupture of the tsunami to a more manageable pattern of seasonal variation. In analytical terms, the article investigates how the fishermen work to reassert their subjectivity in the aftermath of the overwhelming disaster through operating with different perspectives on their environment. In conclusion, the article suggests that these shifting perspectives more generally reflect notions of different intensities of change and creative local modes of adaptation ensuing from a disruption like the tsunami.