In this article, I look at Russian-speaking miners' perception of their position in Estonian society, along with their moral economy. Former heroes, glorified for their class and ethnicity, they feel like a racialized underclass in neoliberal Estonia. Excluded from the nation on the basis of ethnicity, they try to maintain their dignity through the discourse of hard work as a basis for membership in society. Based on the longer-term analysis of Estonian history, I argue that the current outcome for the Russian-speaking working class is related to longer historical processes of class formation whereby each period in the Estonian history of the twentieth century seems to be the reversal of the previous one. I also argue for analysis of social change in Eastern Europe that does not focus solely on ethnicity but is linked to class formation processes.
Class, ethnicity, and the Russian-speaking miners of Estonia
Matthew C. Eshleman
This essay argues that an adequate account of bad faith cannot be given without taking the second half of Being and Nothingness into consideration. There are two separate but related reasons for this. First, the objectifying gaze of Others provides a necessary condition for the possibility of bad faith. Sartre, however, does not formally introduce analysis of Others until Parts III and IV. Second, upon the introduction of Others, Sartre revises his view of absolute freedom. Sartre's considered view of freedom helps to make sense out of bad faith in a way that does not seem possible were freedom absolute.
A Success Story?
Mercedes González de la Rocha and Agustín Escobar Latapí
gender gap in education (to the point of actually reversing it in favor of women in some regions); the increasing availability of reproductive health services; and women’s enhanced self-esteem when they use banking services, have access to a regular
Temporality and Women’s Embodied Experiences of Giving Birth
medical discourse. Does this ‘reverse progression’ – time seemingly going backwards – represent too complex a challenge to dominant understanding of labour time as a process always moving purposively and irrevocably forward? Clearly, despite labour
Unfairness as Critical to Energy Transitions
mechanized mobility ( Dennis and Urry 2009 ), a process of path dependence was established and “locked” in the use of the petroleum-based car ( Urry 2004 ), which is very difficult to reverse. Automobility, Car Dependence, and Oil Vulnerability: The Case of
The Israeli-Arab-Palestinian Conflict as Reflected in Israeli History Textbooks, 2000-2010
Previous research on the way in which the Arab-Israeli conflict and the image of the Arab have been presented in Jewish history and civics textbooks established that there have been three phases, each typified by its own distinctive textbooks. The shift from the first to the third generation of textbooks saw a gradual improvement in the way the Other has been described, with the elimination of many biases, distortions and omissions. This article explores whether new history textbooks, published from 2000 to 2010, have entrenched or reversed this trend. With the escalation of the Israeli-Palestinian conflict since the early 2000s, one might have expected that the past linear process of improvement would be reversed. However, textbooks written over the last decade do not substantially differ from those written in the 1990s, during the heyday of the peace process. The overall picture is, therefore, that the current textbooks do not constitute a fourth generation.
Anne-Laure Amilhat Szary
the main journals in regional studies since 1990, seeking out of the term “gender.” Starting in reverse, I initiated this research of the term “region” or “regional” (“region*” to be more precise) within a set of gender studies scientific publications
(It Is Not Only Yesterday; It Is Tomorrow and Today)
In Thomas Mittscherlich 's moving film 'Reise ins Leben' (Journey into Life) three death camp survivors are asked about their lives post-1945, for, as the director notes, most of us spend our lives journeying towards death – but for those interviewed, it is as if the reverse has happened, and their journey has been from death into life. How is it possible, the film asks, to live after such experiences, to find meaning and purpose? And what does it say about us, those who were not there, who have rarely asked until the making of the film in 1996, about what happened after?
Extract of the Statement at the Conference Forum 2000, 4 September 2007
The rise of extreme nationalism, racism and xenophobia that swept through France, Germany, the United Kingdom and even some Scandinavian countries during the past decade – a tendency that appears only very recently to have begun very slightly to reverse itself – is yet again evidence of the ease with which the collective mind can be swept up by demagoguery that appeals to that 'zone of faith' in the consciousness of most human beings. The 'nation' is only another article of faith – like religion and ideology, and an appeal to the irrational baggage that sustains it in the mind is no different from the irrational supports of religious or totalitarian orders.
In Berlin’s U-Bahn an announcement cautions passengers: “Bitte beachten Sie beim Aussteigen die Lücke zwischen Zug und Bahnsteigkante.” This fastidious rendition of the London Underground’s “mind the gap” warning reveals audio equivalencies between the two transport networks. However, the more numerous curved platforms of the Underground—originally designed for the shorter trains of the past—mean that its gaps are more pronounced than those of the U-Bahn. When it comes to the cultural investigation of each city’s broader public transport histories and geographies, the reverse is true. Unlike in London, public transport in the German capital has escaped the significant scholarly attention of historians in recent years.