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This paper builds on assemblage theory to propose a new theoretical understanding of modernity. While the conceptual framing is meant for modernity at large, this paper locates its conceptual discussion in the context of tourism in Macao and illustrates how plasmatic thinking, the new conceptual framework proposed, advances analysis of aspiration, exploitation and freedom of its tour guides. Plasmatic thinking helps examinations of tourism labour to engage with the fragile and fluid nature of the sociomaterial environments. Instead of structures, networks or fluidities, plasmatic thinking sees the world as composed of 'plasmas' – 'charged' sociomaterial clustering of objects, humans and the processes between them. Plasmas are a form of charged matter falling outside solid, liquid and gaseous states and metaphorises the fragility and impermanence of sociomaterial situations for plasmas disintegrates when discharged. The attention to charges and fragility of plasmas helps describes both pandemic levels shocks and everyday disruptions. Through a plasmatic analysis of the falling apart and coming together of such plasmas and how they bring about significant consequences to Macao's tourism, I showcase plasmatic thinking as a theoretical approach which vividly uncovers the fragility and fluidity of modernity and the workings of power in our sociomaterial worlds. [ABSTRACT FROM AUTHOR]

Lifestyles signify who people are and who people want to be. They contain one's value orientation toward the world. The speeding urbanization over the globe has made the urban lifestyle mainstream, and so does it in China. The overwhelming range of options in cities represents a consumerist society, but meanwhile, there is an emergent underground alternative, especially from the younger generations who are pursuing a "more meaningful life." This paper does an ethnographic study on young Chinese urbanites' engagement in a village as an essential example of this trend. It argues that young people's choice for rural life is a reaction and a resistance to the social forces of consumerism and urbanization. By reflecting on the reimagination of modernity and life politics in the changing process, the research implies that accompanied by opportunities for social change, young people's promotion of rural lifestyles could be linked to the government's development agenda, and this might potentially cause new forms of inequalities in rural development. By drawing on practical experience, the paper brings narratives about young Chinese urbanites' life choices in rural places into the discussion of modernity and life politics, hopefully exemplifying a broader sociological contribution around the topic. [ABSTRACT FROM AUTHOR]

The proposed construction of the controversial Amazon African headquarters at the River Club site in Cape Town encompasses several issues related to modern heritage, colonial practices, sustainable development, the nature‐culture divide, and the Anthropocene. Although approved by the City of Cape Town and the provincial government of the Western Cape, with plans for residential and business units, activists, researchers, environmental organizations, workers' unions, and social justice coalitions associated with indigenous Khoe and San groups oppose the development on the grounds of the symbolic and historical importance of the site earmarked for development. The paper aims to explore the significance of the site, analyze the ensuing confrontations and contestations and examine how the site represents spaces of public history, urban spatial construction, and memory. The focus of the paper will be the complex interplay between social, cultural, ethical, and political forces, and their intersection with legal and institutional policy processes at different levels of the state and the local. Ultimately, the paper challenges the claim of the City of Cape Town, the provincial government, and the developers that their version of historical progress is equitable and fair, and raises a broader question about Eurocentric ideas of emancipation, aesthetics and notions of history, heritage and development. [ABSTRACT FROM AUTHOR]

"Tropicality" has historically been used as an epistemological tool by colonial settlers and thereafter local rulers to naturalize and espouse Western rationality and modernity. Singapore is no exception to this lingering Western framing, which continues to define state narratives of success and heritage. "Tropicality" as a hegemonic force manifests in infrastructures of large physical networks, institutionalized knowledges, and media representations. This paper dissects three chronological dominant modes of "tropicality"—the colonial, the nation‐building, and the contemporary neoliberal mode—alongside their corresponding subaltern lived worlds that speak of an alternative "tropicality" often unnoticed (Figure 1). These diametric strands are studied through hegemonic infrastructure and everyday acts that resist, appropriate, or hybridize these power‐laden spaces. A heterogenous methodology was adopted, capturing the epistemologies and metis employed in dominant and alternative tropicalities, respectively. Maps, charts, and archives are used to study the former; ethnographic observation, family memory, and affective experiences elucidate the latter. In this paper, I focus on the nation‐building mode of "tropicality", which shaped Singapore's rapid urbanization in the 1960s. Modernist public housing schemes borrowed from the Tropical Architecture movement are situated within a larger infrastructural field that de‐skilled, cleansed, and civilized an "unruly" population, conflating natural and social order. However, these attempts at creating modern subjects were thwarted by everyday resistance performed at a critical mass, in which displaced populations tapped upon past metis, habitus, and ecological aesthetics to appropriate alienating modern infrastructure. Through these ad hoc infrastructural reconfigurations, a hybrid modern "tropicality" was negotiated. It is through deprivileging infrastructures of "tropicality" and drawing out alternative "infra‐structures" of multiple, lived tropical worlds that we may move toward post‐tropicality—a mentality built on an expanded understanding of how our modern environment is and has been shaped equally by dominant, neocolonial forces and also forsaken memories, practices, and everyday acts of resistance, which hold the key to alternative futures beyond the limited scope delineated by our inherited "tropical modernity". [ABSTRACT FROM AUTHOR]

Modern Heritage in the Anthropocene draws from a critical selection of the 54 papers presented at the second International MoHoA conference Modern Heritage in the Anthropocene, (October 26–28, 2022), hosted by The Bartlett School of Architecture, University College London, in partnership with the University of Liverpool's School of Architecture. The conference expanded MoHoA's aim of encouraging equitable approaches to modern heritage as an urgent and essential response to an age of planetary crises whose roots are entangled with centuries‐old culture of extraction, exploitation, and domination. Building on the lessons learned from the first MoHoA conference, Modern Heritage of Africa (2021), hosted by the University of Cape Town and the subject of an earlier special edition of Curator (65/July 3, 2022), this second conference emphasized the interconnection between these cultures and the dawn of the Anthropocene. Participants were asked to reflect on reconceptualized formulations of modern heritage and its entangled relationship with the planetary crises experienced, albeit unevenly and unequally, by all living and nonliving things. This paper assembles and reflects on the contributions of 18 peer‐reviewed papers that collectively demonstrate the range and depth of topics presented. In the spirit of equity, diversity, and inclusivity and in line with MoHoA's decentering, decolonizing, and reframing agenda, these have also been chosen to reflect the different contributors' experiences, from senior academics to young and early career professionals. [ABSTRACT FROM AUTHOR]

Today, we are held to live in the Anthropocene, bringing to an end modern binary imaginaries, such as the separation between Human and Nature, and with them Western assumptions of progress, linear causality and human exceptionalism. Much Western critical theory, from new or vital materialism to post‐ and more‐than‐human thinking, unsurprisingly reflects this internal crisis of faith in Eurocentric or Enlightenment reasoning. At the same time, a radically different critique of modernity has gained prominence in recent years, emerging from critical Black studies, which places the Caribbean at the centre of the development of a new and distinct mode of critical thought. In attempting to grasp the ways in which Caribbean thought and practice have been seen to enable a distinctive alternative non‐Eurocentric imaginary, this paper heuristically sets out a paradigmatic framing of 'abyssal geography'. We emphasize two key points. The first is that abyssal thought is not grounded in abstract and timeless philosophical assumptions but figuratively draws upon aspects of Caribbean practices of resistance and survival, for example, from the Middle Passage, Plantation, carnival, creolization, dance forms and speculative fiction. The second is that abyssal work engages the legacies of modernity and coloniality by explicitly seeking to question the lure of ontology: seeking to disrupt, suspend and to problematize the modern project of the human and the world. [ABSTRACT FROM AUTHOR]

Early Soviet society featured clear nutrition guidelines and a robust plan for streamlined logistics in food processing, distribution, and consumption, all of which was aimed at building a stronger state through a virtuous transformation of calories into labor power. Such rhetoric appeared even in children's illustrated books, such as Vladimir Maiakovskii and Nikolai Kupreianov's Story of Petia, Fat Boy, and of Sima, Who is Skinny (1926). This paper shows how in the 1920s authors such as Viktor Shklovskii and Iurii Olesha turned that rhetoric on its head and pushed back against the early Soviet obsession with planning and mastering nature and the human body by employing metaphors of food, digestion, and agriculture. In Shklovskii's memoirs A Sentimental Journey (1923) and Knight's Move (1923) and Olesha's novel Envy (1927), the October Revolution itself emerges as a metabolic process on a vast scale: prerevolutionary aesthetic threads, motifs, and concepts are broken down and processed, reassembled, and repurposed into a seemingly new society and worldview, in which the individual original components are still recognizable. [ABSTRACT FROM AUTHOR]

This paper aims to contribute to global social theory by contextualizing modernity/coloniality in East Asia. It begins with a reconstruction and evaluation of three sociological accounts of East Asian modernity, namely Kazuko Tsurumi's theory of endogenous development, Sun Liping's theory of communist civilization, and Chang Kyung Sup's theory of compressed modernity. Despite their insights, these theorists fail to transcend the Eurocentrism and methodological nationalism implicit in the paradigm of latecomer modernization. These problems can be better addressed by anti‐colonial perspectives, including Tani Barlow's colonial modernity, Chen Kuan‐Hsing's inter‐Asia, Xie Lizhong's post‐Western sociology, and Wang Mingming's civilizational anthropology. Yet European hegemony continues to define the spatiotemporal frame of these perspectives. To overcome the lingering problem of Eurocentrism, Laura Doyle's notion of inter‐imperiality is employed to highlight the power‐laden interaction and interdependence among imperial powers in the global and regional history of East Asia. This alternative approach, I argue, can shed new light on East Asian modernity and delineate its dialectical formation. [ABSTRACT FROM AUTHOR]

Background: Academic research is the site where the production and dissemination of knowledge are embedded in Eurocentric epistemologies which are posited as universal and non‐Eurocentric knowledges are devalued, dismissed, and ignored. Objectives: The goal was to explore the tensions that emerged between the Global North team and the Global South team, from the Global North's perspective. Methods: This paper a collaborative autoethnography to trace how the logics' of coloniality of power structured a transnational research project focused on exploring Indigenous Women's experience of marginalization. The autoethnography involved engaging in critical reflexive auto‐interviews between the team members in the Global North, analyzing field notes and personal written reflections. Results: Autoethnography revealed how colonial conditioning respectively shaped both—the Global North and the Global South teams' expectations of one another, and as such, how they each operationalized decoloniality in the research process. Conclusion: The Global North team focused on epistemically disengaging from coloniality but became overly concerned on meeting the expectations of the funder's temporally oriented productivity demands and ended up rearticulating coloniality's logics. The Global South was concerned with remedying the material dimensions of coloniality in their local community but became overly focused on adopting neoliberal logic models to efficiently satisfy the North's productivity expectations. Meaning, they, too, rearticulated coloniality's logics. [ABSTRACT FROM AUTHOR]

The discipline is at a crossroads. Will sociology answer ASA past president Aldon Morris' call for an emancipatory sociology? Or will sociology, as Morris puts it, "continue pretending to be an aloof, objective, detached science"? Recently, Hirschman and Garbes issued a call for an economic sociology of race, wherein they contend that race and racism are not central to economic sociology and that economic sociologists don't engage with contemporary race scholarship. In this paper, I assess and build upon their call. I argue that while the article importantly calls for understanding race and racism in economic sociology, in practice, it—used here as an example of a broader pattern within economic sociology—re‐centers whiteness and men, reifies elitism, and erases marginalized scholars and their contributions. I set forth an alternative perspective. To rise to the Du Boisian challenge, scholars need to critique racialized modernity as Itzigsohn and Brown importantly argue. We must also root our sociological consciousness, citation practices, and conversations in existing, yet marginalized, research. Failure to do so means future research risks reproducing inequities in the discipline and continuing to marginalize the very people, theories, and research that an emancipatory sociology is meant to address. [ABSTRACT FROM AUTHOR]

A growing body of scholarship on transnational religion is grounded within the analytical framework of the religion–migration relationship and has highlighted migrant individuals and groups as main players in forging religious networking. This ignores a wide range of alternative drivers that are forceful in the (re)making of transnational religious networks. In this introduction of the special issue, we therefore open a collection of nine articles which contribute to alternative articulations of transnational religious networks. In particular, our contributors introduce three alternative drivers – ideas, institutions and digital technologies – in (re)producing religious mobilities, connections and networks across nation borders. At the same time, they offer fascinating insights into the diversified ways alternative actors and channels weave together religious migrants' imaginations, practices and experiences, formulating new, complex forms of religious (re)production in a transnational world. This special issue also highlights the creativity, flexibility and vitality of Asian religions in the 21st century modernity. [ABSTRACT FROM AUTHOR]

Today, we are held to live in the Anthropocene, bringing to an end modern binary imaginaries, such as the separation between Human and Nature, and with them Western assumptions of progress, linear causality and human exceptionalism. Much Western critical theory, from new or vital materialism to post‐ and more‐than‐human thinking, unsurprisingly reflects this internal crisis of faith in Eurocentric or Enlightenment reasoning. At the same time, a radically different critique of modernity has gained prominence in recent years, emerging from critical Black studies, which places the Caribbean at the centre of the development of a new and distinct mode of critical thought. In attempting to grasp the ways in which Caribbean thought and practice have been seen to enable a distinctive alternative non‐Eurocentric imaginary, this paper heuristically sets out a paradigmatic framing of 'abyssal geography'. We emphasize two key points. The first is that abyssal thought is not grounded in abstract and timeless philosophical assumptions but figuratively draws upon aspects of Caribbean practices of resistance and survival, for example, from the Middle Passage, Plantation, carnival, creolization, dance forms and speculative fiction. The second is that abyssal work engages the legacies of modernity and coloniality by explicitly seeking to question the lure of ontology: seeking to disrupt, suspend and to problematize the modern project of the human and the world. [ABSTRACT FROM AUTHOR]

Tragic characters fight battles they cannot possibly win. That is what makes heroes out of them. However classical and modern tragedies display ontological differences whose fault line is to be found in the philosophical shift from the rationalist principle of sufficient reason to that of insufficient reason. Hence, life ceases to be a necessity imposed by the wrath of the gods and becomes the ordinary outcome of man's failure. Given that, this paper will consider the nature of the shift and its conceptual impact on the Greek term hamartia. Modernity comes with a redefinition of Weltanschauung: it does not have the cosmic range of the classics, and thus it is less about fate than it is about guilt. [ABSTRACT FROM AUTHOR]

In this paper, we elaborate on the Fifth Dimension, an extraordinary, largely overlooked architectural example of 1960s psychedelia that was installed in a small Scottish resort town. Made up of 17 domed chambers, each designed to stimulate psychedelic sensory experiences for its intrepid visitors, the Fifth Dimension was the creation of London‐based environmental artist Keith Albarn using his experimental "Ekistikit" modular building system. We argue that the qualities and impacts of this highly inventive, utopian "fun palace" interrogate stereotypical depictions of countercultural, psychedelic creativities. We discuss how they also intersect with current geographical scholarship concerned with sensation, play, and the built environment. Two key elements of the Fifth Dimension are examined. First, building on critical geographies of architecture, we focus on Albarn's innovative system to exemplify how pioneers of environmental design used advanced modular technologies to radically re‐configure the possibilities of dwelling and working in flexible building structures. Second, drawing on aesthetic theories of the sensory, we demonstrate how the structure was designed to stimulate transformative psychedelic sensibilities as a novel form of disruptive politics to induce critical dispositions towards the built environment. Our argument is underpinned by the call for a recuperation of sensational and affective experience in the design and inhabitation of built environments. We contend that this bears particular significance for an emergent geography of play and enchantment. [ABSTRACT FROM AUTHOR]

In Richard Rorty: Outgrowing Modern Nihilism, Tracy Llanera places Richard Rorty in conversation with philosophers confronting nihilism as a "malaise of modernity." She shows how Rortyan thought offers a horizontal and relational approach to "redemption," as opposed to religious or philosophical paths to be saved by higher beings or ideas. This essay focuses on Llanera's redescription of Rorty and whether amplifying Rorty's use of "redemption" and "transcendence" is wise. Leaving behind this laden vocabulary might better serve Llanera's purpose of illuminating a path to outgrow, rather than overcome, the anxiety of nihilism. After exploring Llanera's redescription of Rorty, the essay suggests that a different vocabulary—composed of words such as ease, hope, and comfort, and potentially as capable of supporting Llanera's overarching aim—is available in Rorty's writings. Turning to this other vocabulary might strengthen Llanera's significant contribution to the nihilism debate and to Rortyan and pragmatist philosophy more generally. [ABSTRACT FROM AUTHOR]

This article introduces a series of articles analysing the current state of theology and inquiring about the possibilities of a renewed theological culture (not least within secular societies). It places theology, and more precisely, the conditions of a possible renewal thereof, in several fields of tension. Paradigmatic for secular societies is the tension between theology and the natural sciences. It is argued that theology and the natural sciences cultivate different modes of reasoning on different epistemic levels and that no competition between them has to be construed if one is not caught up in the premises of secularism. A brief summary of each of the contributions follows these initial remarks. [ABSTRACT FROM AUTHOR]

This article investigates the historical and structural foundations of the war between the northern Tigray region of Ethiopia and the federal government. It does so by employing Mamdani's theoretical framework of rethinking the politics of national belonging. The article considers one of the central propositions in Mamdani's broad vision of political decolonisation, that of reimagining the relationship between nation and state in the face of violent contestations over national belonging. The article argues that the recurring civil wars in Ethiopia indicate that the country's ongoing pursuit of a nation‐state is a futile exercise that will continue to produce cycles of political violence. Despite not being colonised, Ethiopia has not escaped the destructive consequences of colonial modernity that the rest of the postcolonial world continues to grapple with. The article thus locates Ethiopia's protracted and violent search for nationhood within the narrative of postcolonial modernity in Africa. [ABSTRACT FROM AUTHOR]

Modernity held sacred the aspirational formula of the open future: a promise of human determination that doubles as an injunction to control. Today, the banner of this plannable future is borne by technology. Allegedly impersonal, neutral, and exempt from disillusionment with ideology, belief in technological change saturates the present horizon of historical futures. Yet I argue that this is exactly how today's technofutures enact a hegemony of closure and sameness. In particular, the growing emphasis on prediction as AI's skeleton key to all social problems constitutes what religious studies calls cosmograms: universalizing models that govern how facts and values relate to each other, providing a common and normative point of reference. In a predictive paradigm, social problems are made conceivable only as objects of calculative control—control that can never be fulfilled but that persists as an eternally deferred and recycled horizon. I show how this technofuture is maintained not so much by producing literally accurate predictions of future events but through ritualized demonstrations of predictive time. [ABSTRACT FROM AUTHOR]

The patterns of ecological devastation that mark the present unexpectedly enable an ancient and many‐storied question to resurface with renewed force: the question of the arts of living — that is, of learning how to live and die well with others on a precarious Earth. Modernity has all but forgotten this question, which has long been buried under the dreams of progress and infinite growth, colonial projects, and the enthroning of technoscience. But what might it mean to reclaim the question of the arts of living today? In this article Martin Savransky reclaims the connection between pragmatism, education, and the arts of living by proposing both that (1) William James's pragmatist philosophy can be read as an ongoing and unfinished experiment in weaving a certain art of living, and (2) James's pragmatism might provide us with uniquely generative elements to begin to experiment with the profoundly educational and ecological challenge of learning to inhabit the Earth otherwise. [ABSTRACT FROM AUTHOR]

The emergence of modern Kurdish poetry marks a period of great significance in the history of Kurdish literature since it witnessed the advent of modernity, the rise of Kurdish nationalism, the fall of the Persian and Ottoman Empires, and the creation of the Middle East with no country for Kurds. In this article I examine the complex process of the poetic modernisation which unfolded over the oeuvres of generations of poets from the late 19th century till its culmination in the 1940s. I illustrate that modern Kurdish poetry was an aesthetic response to the advent of modernity and its socio‐political implications such as nationalism in Kurdish society. [ABSTRACT FROM AUTHOR]

Alexander Kojève linked two major events that occurred in October of 1806: the first political, Napoleon's victory at Jena; the second philosophical, Hegel's completion of The Phenomenology of Mind. Kojève held these events to be complementary, both completing the initial formation and expression of 'modernity'. This thesis was accepted by Leo Strauss and later by Strauss' disciple Francis Fukayama. The latter's two works The End of History and The Last Man, both 'neo‐conservative' in character, have exercised a powerful influence on the policies of the United States Department of State. Although optimistic in regarding the global advance of democratic societies as the end of history, both Kojève and Fukayama nevertheless conclude that this advance will stop short of its proper end with the appearance of a morally vapid Nietzschean 'Last Man'. This essay connects the birth of Stirner to the events of 1806; Stirner set his own 'cause' before all external ideals or romantic programs, such as a striving to be a Nietzschen Übermensch or joining a revolution of Marxian 'Lumpen'. Following the signals of both Hegelianism and democratic politics, Stirner can be considered, and would be pleased to present himself, as the 'Last Man'. [ABSTRACT FROM AUTHOR]

The accelerated datafication of social life has led to increased interest in advancing the use of big data in psychology. However, prevailing methodological preoccupations in big data psychology elide foundational issues which amplify the problems of modernity/coloniality, including the suppression of marginalized psychologies and the widened gap between researchers and their subjects. We propose decolonial foundations for utilizing big data in psychological scholarship. We move beyond prevailing technical concerns with data processing, to engage situated practices of knowledge production. The ontological object of computing shifts from a universal psychology of numerous individuals, to a localized psychology of collectives. Epistemological priorities shift from context‐free definition and control, to prioritizing temporal responsiveness and linguistic fidelity to emergent psychological phenomena. Ethical guidelines extend beyond issues of personal privacy, and address sociopolitical concerns in fragile democracies. Finally, reflexivities from the margins account for unequal systems that situate psychologists, big data, and the phenomena they study within the plurality of Global Souths. Two Philippine case studies operationalize these principles through localized data collection practices, participatory algorithmic design, interrogation of bias, and wrestling with state encroachments. We conclude with decolonial directions for advancing equitable practices of knowledge production within the computational and psychological sciences. [ABSTRACT FROM AUTHOR]

Drawing on personal testimonials and questions addressed to psychiatric hospital officials, this article explores how patients and their loved ones engaged with the idea of diagnosis in interwar and war‐era America. I argue that diagnosis had synergies with intellectual sensibilities of American modernity, among them an enthusiasm for science and newness, a modernist sense of time that could be both forward‐ and backward‐looking, and a knowable, interpreted self. While self‐understanding and the creation of life narratives were more often considered the bailiwick of psychoanalysis in this period, understanding subjectivity and self‐interpretation were not solely expressed in its conceptual vocabulary. Patient and family dialogs with diagnosis and psychiatric authorities allow for an illumination of the interaction between domestic intuitions, common sense, and folk wisdom, on the one hand, and institutional taxonomy, categorization, and scientific terminology on the other, or more broadly, between dispositions that are ostensibly antimodern and more modern ideas. I suggest that the protean and wide‐ranging intellectual origins of the discipline of psychiatry, along with the inherent ambiguity of psychiatric diagnosis during the early 20th century, allowed patients to participate in their own medicalization in the most capacious way possible: by combining biology with diagnostic narrative capacities, as well as broader perceptions of morality and character. In the concluding reflection, I speculate about why it is that late 20th‐century American critics and activists have tended to view diagnosis and medicalization as coercive and threatening, in contrast to earlier 20th‐century patients and their intimate observers. [ABSTRACT FROM AUTHOR]

This article provides a theoretical introduction to a two‐installment special issue on decolonial approaches to the psychological study of social issues. Decolonial approaches propose that colonial violence is not confined to the distant past (i.e., colonialism); instead, it persists as coloniality: racialized ways of thinking and being associated with Eurocentric global domination. Rather than characterizing modernity and its individualist psychological manifestations as progress, decolonial theorists use modernity/coloniality to illuminate the colonial violence inherent in the modern order and inseparable from modern individualist development. One implication of a decolonial framework is that colonial violence extends beyond physical space to psychological space, such that complete liberation requires forms of psychological decolonization. Accordingly, articles in this first installment consider decoloniality as a social issue for psychological analysis not only to address historical trauma, internalized inferiority, and other forms of psychological violence among the (formerly) colonized but also to recognize the coloniality in features of Eurocentric modernity—e.g., mainstream environmentalism, prevailing articulations of human rights education, or modern individualist lifeways—that appear liberal or progressive. [ABSTRACT FROM AUTHOR]

A manifestation of coloniality in psychological science concerns the modern individualist lifeways that inform mainstream research. We report results of a multi‐method research project that investigated implications of these ways of being for the experience of love in Ghanaian settings. In particular, we investigated the hypothesis that engagement with Pentecostal Charismatic Churches (PCCs)—an important carrier of individualist lifeways in many West African settings—would be associated with a growth orientation to love as a means for mutual self‐expansion and fulfillment. In Study 1 (n = 61), growth themes and a conception of love as feeling were more evident, but sustainability themes and a conception of love as doing less evident, in interview responses of participants who reported engagement with PCCs versus Traditional Western Mission Churches (TWMCs). In Study 2 (n = 1120), family obligation, relationship harmony, and (among participants who reported daily church attendance) perception of a social norm to prioritize mother over spouse were weaker for members of PCCs than TWMCs. Results help to reveal the colonial dark side of the modern individualist lifeways that mainstream research tends to regard as a just‐natural standard. [ABSTRACT FROM AUTHOR]

In this article, Ilya Zrudlo unpacks the educationally limiting effects of conflicting visions of the good embedded in Western modernity and offers a developmental vision of modernity for education that is more coherent and productive of student agency. Drawing on Charles Taylor's work, Zrudlo disarticulates four aspects of Western modernity — economic modernization, the struggle for justice, individualism, and naturalism — and highlights the internal contradictions to which they give rise that limit student agency. Harry Brighouse's On Education is then examined in order to illustrate how one influential account attempts to bring together the different educational goods of Western modernity. Despite its strengths, Brighouse's account struggles to comprehensively integrate the different goods of Western modernity and also implies a claim to historical finality, both of which hamper student agency. To overcome these obstacles, Zrudlo suggests that we distinguish between Western modernity and modernity tout court, and that the latter can be conceived of as a period of transition, akin by analogy to a period of adolescence moving toward maturity. The purpose of education from this developmental perspective would be to foster in students the kind of agency required to transition toward maturity as individuals, as well as to contribute to a movement toward maturity at the collective level, in their own communities. Drawing on the work of Lewis Mumford, Zrudlo suggests that individuals on their way to maturity strive to comprehensively and coherently develop their capacities to contribute the greater share of their powers to the development of diverse and unified communities that are organically integrated into a new, global civilization. [ABSTRACT FROM AUTHOR]

The article is in two parts. The first part tries to make an intervention in the ongoing debates on modernity. Based on extensive archival research on the numerous discussions and debates around questions of the 'new kind of newness', in the nascent Odia print public‐sphere, it offers a detailed analysis of the advent of modernity in colonial Odisha. It works under the premise that since much of the Anglophone analysis of modernity in specific historical periods is conducted in non‐vernacular idioms, the discourse itself does not remain uncontaminated by the historical baggage of the source cultures. Instead, this article prefers to bring into focus and analyse extant discourses in the vernacular to understand how the new Odia elite responded to Euromoderity when it impacted their culture under colonial hegemony. Beginning with the earliest discussions of newness in education, technology, medicine, notions of enlightenment and reason, and new literary genres, the Odia elite used such terms as bartaman, navya, nutana etc. as adjectives to refer to the newness. Soon, the term adhunik (for modern) came into vogue; but, the earliest deployment of this term was rather tentative, and began to stabilize around the turn of the century. This in itself tells the story of the uncertain steps Euromodernity takes in the colonial context. The analysis focuses on understanding how the cognitive and empirical aspects of modernity are understood in the Odia vernacular, as it tries to trace the progress of modernity in the Odia‐speaking tracts. It looks to identify the moment of rupture in Odisha that changed the way the Odia elite saw themselves. The second part to follow will examine such questions as the possible co‐existence of tradition and modernity; contradictions involved in the reception of modernity and whether Euromodernity itself remains unchanged in its new location. [ABSTRACT FROM AUTHOR]

The first part of the article examined the cross‐cultural semantics of the term modernity in the vernacular writing of the English‐educated Odia intellectuals. It also threw light on the way the Odia elite, in the process of conceptualizing the new discourse and experience of modernity, came up with new terms such as adhunik/adhunikata as vernacular equivalents of modern/modernity. In this second part, the emphasis is on empirical and everyday manifestations of modernity in Odisha. It examines how the adhunik/modern came to be understood and internalized in vernacular idioms and the way it took a somewhat different trajectory than that in the rest of the Bengal Presidency of which some territories of Odisha were then a significant part. The article argues that the English‐educated Odias periodically questioned aspects of the new, highlighting older values, and deploying the lessons of value modernity/adhunikata in its abstraction primarily to promote Odia language and literature, and to press demands for welfare measures in the Odia speaking tracts. [ABSTRACT FROM AUTHOR]

The marginalisation of people from natural areas has dominated conservation approaches in post‐colonial societies such as Australia. Yet the approach is limited, in part because people are also excluded from co‐managing their local environments, an effect that raises important questions about the future of conservation in a reflexive era where account must also be taken of how to manage risks such as bushfires. To address the complexity of social processes that influence conservation, new forms of co‐management between governments and community stakeholders are evolving but do not always achieve their participatory aims. In this article, discrepancies between perceptions of conservation governance and the responsibilities and activities of the South Australian Government are examined by reference to original research involving a residential survey and a follow‐up focus group discussion with local community and non‐profit environmental organisations. Findings suggest that local environmental groups are knowledge‐rich and strong relationships exist between local conservation actors and government officers, but those partnerships receive only limited support. In addition, opportunities for co‐management between government and non‐governmental environmental organisations are hindered by insufficient acknowledgement within government of the importance of unique, actionable local knowledge; an inability to effectively coordinate activities across and between government and non‐government actors; and an unwillingness to engage with stakeholders in a manner that develops and maintains trust. [ABSTRACT FROM AUTHOR]

The article offers a cover, a list of the editorial committee and a table of contents for the December 2021 issue of "History & Theory."