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This paper starts from the supposition that civilization is an important concept for thinking about world order, and one that is increasingly coming back into play in world politics. It opens with a close look at the Global Civilization Initiative (GCI): what does it say, what does it imply, about what is it silent, and what are its policy contexts? It offers the theory of Uneven and Combined Development (UCD) as a way of looking at multiple modernities in terms of civilizational pluralism. This is followed by a historical unfolding of UCD since the early 19th century, showing how it has generated both single and multiple modernities cast in civilizational terms. The penultimate section focuses on the risks and opportunities that a world order of civilizational pluralism would create specifically for China. The conclusions summarize the main points of argument, and set out a more detailed global vision of what the GCI might aim to achieve if played well. [ABSTRACT FROM AUTHOR]

While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical interaction, the penetration of Western philosophical ideas into non-Western philosophical traditions, and the appropriation of non-Western traditions by Western philosophers. Such visualizations are important in the contemporary age to promote regional philosophies, to understand philosophical influence and to understand the promotion of a kind of pluralism which remains engaged with the global world. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Beginning with the assumption that the climate crisis is a crisis of colonialism and coloniality, this article discusses Paulo Tavares - an architect, researcher and activist who engages in ecological-political struggles throughout but not limited to South America. Throughout this article considers Tavares in view of decolonial, Africana and radical continental theory in order to elucidate his epistemological, ethical and methodological principles for researchers in the Global North. Focuses include the employment of research by Tavares and those he collaborates with to demystify colonial archives, invert modern visual technologies and produce critical discourses in order to fashion what can be described as counter histories and counter archives. This includes the appropriation and subversion of colonial photographic archival material and the production of technically rendered digital images that are used to expose the dual anti-ecological and anti-Indigenous attacks throughout the Amazon Forest, and beyond. Elsewhere Tavares' partnerships with Indigenous activists and deployment of Indigenous epistemologies to criticize and decentre modern epistemology are considered in view of the goal of enacting political-legal change within official modern structures of knowledge and power. Specifically, the article details how the act and application of counter archival material within organizations, such as the museum, gallery, university and court, exposes the ingrained inability of modern structures to respond to climate breakdown and decolonial demands. [ABSTRACT FROM AUTHOR]

The article provides a review of the book "Civilization, Modernity, and Critique" by Jóhann P. Árnason, which delves into various theoretical and critical approaches to Árnason's work in historical sociology. The book is divided into five parts, covering topics such as political philosophy, world religion, civilizational analysis, modernity, and the debate on the Axial Age. The review highlights the contributions of different authors in each part and emphasizes the significance of Árnason's work in comprehending civilization and its complexities. Additionally, the article discusses another book titled "Anatómia revolúcie: Historické poučenia a sociologické analýzy," which focuses on revolutions and theoretical questions related to revolutionary changes. The book includes six contributions that encompass a wide range of approaches and authors, from historical theorists to contemporary revolutions and theoretical perspectives. The text underscores the importance of studying "negative" revolutions, such as the Iranian revolution, and stresses the need to examine both structural and ideational aspects of revolutions. The book is commended for its organization and clarity, and it is regarded as a valuable addition to the field of historical sociology. [Extracted from the article]

This paper investigates the series of works that Brian Linden, an American citizen and the founding president of the cultural tourism brand the Linden Centre (LC), has undertaken in Xizhou, a rural township in Dali Bai Autonomous Prefecture, Yunnan Province, Southwest China. Drawing on the counterurbanisation scholarship, this study recognises the place-based and endogenous qualities and assets of rural place that motivate the migration of Linden and the LC staff to Xizhou. However, we concurrently argue that the counterurbanisation thesis needs to be enriched through a conversation with the ascendancy of relational rurality and the global countryside, as counterurbanisation inevitably entail rich circularities of discourses, meanings, materials, and cultural knowledge. This has resulted in new ways that rural places are valued and appropriated by different actors on the move. Probing into a miscellany of cultural practices and educational programmes masterminded by the LC, this paper analyses how they deviate from the "authentic" meanings and uses of the heritage buildings but respond to broader visions and aspirations for a more fulfilling life vis-à-vis modernity. This study contributes to the counterurbanisation debate by revealing how counterurban movements can be mobilised to provide cultural, discursive, and material resources that address cultural sensibilities, aspirations, and projects articulated at broader scales. [ABSTRACT FROM AUTHOR]

This ethnographic study seeks to position Turkish women within the lucrative global bridal industry, which is today heavily influenced by the style, aesthetics and consumer values of the American wedding. It will add to the existing literature by examining Turkish brides' participation in transnational networks that promote the commodification of weddings in Turkey – a country where, for many, weddings were until quite recently low-budget affairs designed to maximize newlywed profits. We will explore how such networks establish and reinforce bridal rules and codes through wedding props such as gowns, cakes, jewellery, flatware, china and honeymoons. By unpacking the complexities, symbolism and meaning of the contemporary Turkish bride, we will move beyond simple binaries to examine how tradition and modernity overlap and intersect and how modernity is an intrinsic part of the evolution of traditional Turkish wedding practices. This study will also critique processes of (American) cultural assimilation and reveal how Turkish brides are negotiating western trends, influences and the 'wedding-industrial complex'. Through lifestyle marketing and other industry practices, these networks are prescribing how Turkish women – regardless of their socio-economic and ethnic backgrounds, educational and class status and cultural and religious beliefs – should perform the bridal role. Moreover, because of its ties to aesthetics, style and fashion, the lavish American-style wedding has also become the ultimate platform for the display of purchasing power in Turkey – a way to replicate the conspicuous consumption of the wealthier, leisured classes that, for many Turks, has become synonymous with modernity and elevated social status. [ABSTRACT FROM AUTHOR]

Modern and material development in the name of progress has always hindered and displaced a few specific communities like tribal, Adivasis, or indigenous people in India. In a developing country like India, most modern projects are implemented following the Nehruvian model of development, often criticised as 'flawed.' Once constructed, while much fuss and hype are made about such 'Modern' projects, the sufferings and plight of the surrounding local communities are often neglected, and their voice remains unheard. Analysing Orijit Sen's graphic narrative River of Stories (1994, 2022), this article focuses on the 'visuality of inauspicious' in the form of constructing the Sardar Sarovar Dam in the country. The Dam displaced several Adivasis, and their society also 'dislodged from its ideal state' (Sen 2018, 110) and caused environmental degradation in the surrounding areas. This article underscores how the usurping of the villager's land in the name of modernity, development, and national progress evokes the process of colonisation and its associated violence. The article also explores the environmental movement in the form of 'Environmentalism of the Poor' that rose against this project, and while analysing the movement, I discuss in detail how the villagers adopted an eco-conscious and Gandhian non-violent approach. [ABSTRACT FROM AUTHOR]

Maritime museums occupy a challenging position when it comes to confronting environmental and social justice issues linked to colonial modernity, understood as five hundred years marked by European colonial expansion and exploitation. As institutions that emerged to celebrate national maritime exploits and dominion over the seas, they embody many of the features of colonial modernity itself. In light of the climate emergency, this article examines two recently opened or renovated French maritime museums to analyse the extent to which they are reorienting their focus and embracing more critical, oceanic ways of thinking about human relationships with the sea. An oceanic perspective recognises the fluid, interconnected nature of the oceans and the need for more holistic approaches to environmental sustainability and climate justice. The analysis reveals tensions between nationalist perspectives and emerging efforts to tell more environmentally attuned stories. Significant scope remains for maritime museums to shift their interpretive frameworks towards the seas as entities worthy of preservation in their own right, rather than as resources to be managed for human use and profit. [ABSTRACT FROM AUTHOR]

Shadi Hamid proposes "democratic minimalism" as a system and means of governing and rotating power with no prejudice to substantive ideological outcomes. Democratic minimalism is meant to decouple the question of actualizing an ideal society, even a liberal one that provides maximum freedom for the maximum groups of people, from the mechanism of transferring power between groups with opposing beliefs. I sympathize with Hamid's arguments. Hamid, I believe, correctly identifies the tension between liberal democracy and Islam in the Muslim world in that Muslims if given the choice may not support liberal policies. He also, I think, rightly concludes that the way to live with this dilemma consists of preserving plurality and the possibility of change through persuasion and thoughtful contestation, and not autocratic leadership. However, I argue, he does not sufficiently problematize the nation-state in his analysis. Drawing on the Islamic tradition, I argue we can make progress in this regard by deconstructing the nation-state to make room for communal selfgovernance and moral heterodoxies. [ABSTRACT FROM AUTHOR]

On 30 June 2017, the German Bundestag voted in favor of the introduction of marriage for same-sex couples—a historic moment. Only a few days earlier, the then Federal Chancellor Angela Merkel had released the vote as a decision of conscience and thus dissolved the usual underlying factional compulsion—does this mean that rights for homosexual people are a question of personal conscience and values? Such a localization arouses the interest of religious studies to investigate how the discourse actors from the fields of politics, church and society formulate the decision of conscience as a discursive strategy in the negotiation process of same-sex marriage in Germany argumentatively and which positionings as well as descriptions of others and themselves are derived from this. The starting point is a modernity in which the actors move, understand and articulate themselves. This understanding of modernity is based on the process of a vertical transfer (Gladigow) of sociological theories of religion, among others, whereby narratives of secularization, overcoming religion (as a necessary precondition of modernity) and narratives of an opposition of religious vs. secular or religious vs. homosexual reappear as positions and arguments in the discourse. Using the approach of discursive religious studies (von Stuckrad) in conjunction with sociological discourse analysis (Keller), these processes of positioning, demarcation and negotiation based on the premises of modernity will be analyzed for the period from 2013 to 2017 on the basis of the public debate on religious, political, and social actors in Germany. [ABSTRACT FROM AUTHOR]

The article focuses on the complexities of how refugees and asylum seekers navigate various temporal regimes imposed by asylum and reception policies. Topics include the power dynamics involved in the synchronization and fragmentation of time, the role of temporal representations and maps in coping mechanisms, and the broader implications of these temporalities in shaping modernity and the construction of Otherness.

The ethno-nationalist historiography in South Asia primarily emerged as the postcolonial critique of British colonialism. Alternatively, the anti-caste historiographers have criticized the postcolonial historiography for reflecting the similar hegemonic bias towards the possible pre-or-post colonial histories of the internally colonized classes and castes. In this article, while appreciating with epistemic humility the equally legitimate position of Michel Boivin, I interrogate the concept of the 'declassed' caste groups as it tends to relativize the erasure of caste, the structural aspect that is peripheral to Boivin's avowed goal of capturing diversity instead of difference, but central to the contemporary critical anti-caste scholarship that I rely on as an alternative framework of reference. Contending his selective epistemic prioritizing of the privileged Amil, Khoja, Mirza castes, I argue that Boivin's archival ethnography has not effectively attended to the embedded caste-based political orders. He has failed to adequately address the possible erasure of caste, thereby adding to the ahistorical portrayal of the underprivileged castes such as Kolhi, Bheel, Meghwar, and Jogi. Boivin's rendering of the 'Sufi Paradigm', therefore, is in continuation with the scholarship on Sindh that undermines hierarchical differences based on caste discrimination, and facilitates Sindhi progressive intelligentsia to historicize the privileged caste myth of caste-neutral Sufi Sindh. [ABSTRACT FROM AUTHOR]

The article discusses relationships between racism and antisemitism. It focuses on three major contestations that have taken place during the post-Second World War era(s) regarding the ways racism, antisemitism and the relationships between them should be analysed. The first examines the different academic disciplinary approaches from which racism and antisemitism need to be studied. The second concerns the relationship between antisemitism, racism and modernity, introducing the notion of 'new antisemitism', which has become entangled in this contestation. The third examines how understanding racism and antisemitism relates to the theory and politics of intersectionality. The article argues against exclusionary constructions of racism resulting from different forms of identity politics. It calls for an inclusive definition of racism in which vernacular and specific forms of racism can be contextualised and analysed within an encompassing de-centred non-Eurocentric definition of racism. Within such an analytical framework, antisemitism should be seen as a form of racism. [ABSTRACT FROM AUTHOR]

Copyright of Artnodes is the property of Universitat Oberta de Catalunya and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ayer: Revista de Historia Contemporánea is the property of Asociacion de Historia Contemporanea and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This introductory article explores the relevance of studying the Jesuit-Jansenist conflict in early modern France against the broader background of modernity as such and its inherent problems with fragmentation, isolation, and polarization in all areas of culture. It begins with a reference to the particular use of the study of early modernity and its religious and sociopolitical problems by the two prominent dissidents of the twentieth century, Leszek Kołakowski (1927–2009) and Jan Patočka (1907–77), in order to draw some potential parallels between the contemporary "culture wars" and the conflict between the Jesuits and the Jansenists. The contributions, stemming from a conference held at Adam Mickiewicz University in Poznań in March 2023, celebrating the four-hundredth anniversary of the birth of Blaise Pascal, shed light on various aspects of classical culture, education, tradition, and innovation in the areas of theatre, music, and philosophy in seventeenth-century France. [ABSTRACT FROM AUTHOR]

Copyright of Universum is the property of Instituto de Estudios Humanisticos Juan Ignacio Molina, Universidad de Talca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The study investigates the impact of vernacular architecture in Yazd, Iran, focusing on traditional housing and its influence on the socio-physical aspects of homes. The central challenge lies in balancing cultural heritage preservation with the need for modern housing that promotes environmental sustainability and social well-being. Employing a qualitative approach, the study compares four historical houses to four modern homes in Yazd city. Its novelty lies in highlighting the importance of incorporating traditional elements into new developments. The research offers practical recommendations for achieving compatibility between house form and lifestyle, designing spaces for communication and social contact, and integrating cultural continuity with change. Additionally, it emphasizes the importance of considering architectural elements and environmental conditions during residential unit design and planning. The study reveals the negative effects of modernization on residential transformation, particularly in historical areas where rapid construction neglects cultural heritage. It recommends incorporating traditional architectural elements while adapting to current needs to achieve sustainable urban living. This contribution to the discourse on urban development provides nuanced insights into the complex dynamics shaping residential landscapes in the modern era. The study's findings suggest that traditional houses offer essential benefits often missing in modern homes, such as improved well-being, privacy, stability, and a stronger sense of community. This can lead to feelings of alienation, physical discontinuity, and socio-economic inequality in modern developments. The study concludes by recommending a reevaluation of housing dynamics and emphasizes the need for further research comparing traditional and modern houses. Highlights: The study reveals the negative effects of modernization on residential transformation, particularly in historical urban areas, where cultural heritage is often neglected during rapid construction. The study highlights the importance of compatibility between house form and lifestyle, emphasizing the need for new residential units to align with the cultural and social needs of the inhabitants. Traditional houses provide essential welfare, privacy, stability, and vitality, which are often lacking in modern homes, leading to a diminished sense of belonging, physical discontinuity, and socio-economic inequality. The transition from traditional to modern housing has led to changes in design and functionality, influenced by global architectural trends, modern lifestyles, and the interplay of modernity and housing. The study recommends incorporating traditional architectural elements into new developments while adapting to current situations to achieve culturally sensitive and sustainable housing solutions. [ABSTRACT FROM AUTHOR]

As a theoretical and methodological tool, Critical Discourse Analysis (CDA) provides insight into the authors' worldviews and how they utilize language to convey a deep, multifaceted understanding of their world. This research employs the CDA approach as advocated by Fairclough (2000) to analyze the novel Ahle Ghargh by MoniroRavanipour, out of various CDA methods. At the level of description, the high frequency of words, collocations, sentence fragments, swear words, color words, pronouns and passivization, binary oppositions, and sentential moods, have been interpretated in terms of the depletion of native traditions of their meaning and the collapse of social conventions based on native customs, which have the highest conceptual and empirical affinity with the discourse of "returning to oneself", in the intertextuality and historical context. At the level of explanation, the author has invested considerable effort to portray modernity as inappropriate by showing the ravages of modernity that have drained the native societies of meaning as well as the lack of power to oppose this dominance. Moreover, the author has taken a valid critical position by explaining hegemony in various aspects of the discourse. As a result, at the level of explanation, one can witness the hegemony of modernity at the expense of tradition. [ABSTRACT FROM AUTHOR]

Introduction: Honor killings have emerged as a concerning social issue in recent years, drawing the attention of researchers, social experts, and legal professionals. Honor killings can be broadly defined as acts of violence or abuse committed to preserve the perceived honor of a family or community. These killings can be categorized into two main types: intra-family and extra-family. Intra-family honor killings refer to murders carried out by family members against other members of the same family, either alone or with the involvement of outsiders. This can include the killing of a wife, husband, child, or parent by other relatives. In contrast, extra-family honor killings are acts of retribution committed by the victim of a crime, such as rape, or by the victim's family, against the perpetrators. The complex and often tragic nature of honor killings has made them a subject of intense scrutiny and debate within academic, social, and legal spheres. Understanding the nuances and underlying sociocultural factors driving this phenomenon is crucial for developing effective interventions and policies to address this pressing issue. Materials and Methods This study employed a qualitative research methodology. The study population consisted of 18 incarcerated individuals, who had committed acts of murder - 16 men and 2 women. Purposive sampling was used to select the participants. The research was conducted in West Azerbaijan Province and the data were collected through semi-structured, in-depth interviews. For the data analysis, a coding and data organization approach based on the CHARMS framework was utilized. This allowed the researchers to systematically analyze the interview transcripts and identify key themes and insights from the participants' firsthand experiences and perspectives on committing acts of honor-related violence. The qualitative design and targeted sampling of individuals directly involved in honor killings provided an in-depth, contextual understanding of this complex social phenomenon. The use of semi-structured interviews facilitated a rich exploration of the motivations, decision-making processes, and sociocultural factors underlying honor-based crimes from the perpetrators' own narratives. Overall, the methodological approach enabled a nuanced, evidence-based investigation of the honor killing issue within the specific geographic and cultural setting of West Azerbaijan Province. Discussion of Results & Conclusion The sociological interpretivist approach, with its emphasis on social constructionism, posits that social actors play a central role in constructing and reconstructing their social realities. From this perspective, honor killings can be understood as conscious attempts by individuals and groups to defend family honor and traditional social order in the face of modernization and changing lifestyles. Honor killings are a complex, multifaceted phenomenon rooted in various sociocultural dimensions. They are more prevalent in traditional, transitional societies where informal social controls and a collective sense of honor serve as a de facto "punitive law" to restore the perceived honor of the family as the dominant social unit. In these contexts, honor killings function as a technique of social control, with women's sexuality and social behavior being key markers of communal honor. In societies undergoing the shift from tradition to modernity, honor killings often arise from the conflict and tension between the forces of traditional solidarity and the forces of modern individualism. This "cultural lag" between the realms of family and individual creates a dissonance that can culminate in honor-based violence as groups with ethnic, tribal, or local subcultures struggle to maintain their customs and norms in the face of modernizing influences. The findings of this study identified 35 primary concepts, 6 secondary concepts, (including structural determinants, intra-group order, introduction of modern elements, weakening of traditions, externalization, and the conflict between the individual and society), and 4 core conceptual categories (the family's traditional order, changing lifestyles, the modern family outside the traditional order, and the pursuit of illegitimate opportunities). The overarching theoretical category that emerges is "conflict in the new family system" - the "cultural lag" in the family sphere that fuels honor-based violence. Understanding the complex, multifaceted nature of honor killings through a sociological, interpretivist lens is crucial for developing effective interventions and policies to address this persistent social issue. Recognizing the interplay between tradition, modernity, and the evolving dynamics of the family can inform more nuanced, context-sensitive approaches to preventing and responding to honor-based crimes. [ABSTRACT FROM AUTHOR]

Peter Kimani's Dance of the Jakaranda (2017a) is constructed around two structures, the Kenya-Uganda Railway and the Jakaranda Hotel. In this article, I argue that the narration of these structures and their survival in independent Kenya enable a revisiting of the histories of the country's entry into global modernity, post-independent reconfigurations of imperial power, alongside the decolonial impulses they engender. Beginning with the railroad as a metaphor of mobility and arrival, I contend that as the railroad moves towards the interior, the novel invites a reading of the country's 'journeying' into global modernity alongside the attendant socioeconomic and political entanglements and disruptions. In addition, the railroad is also read alongside the present-day Standard Gauge Railway in an attempt to account for the genealogies of power and domination across time. Further, while drawing in other trenchant representations of colonial houses in Kenyan fiction, I analyse the Jakaranda Hotel as a space that represents colonial masculinities' attempts at domesticity and domestication of both their 'spouses' and the colonial nation, and as a space that showcases their excesses and undoing. Ultimately, my focus on colonial infrastructure and its postcolonial afterlives is an attempt to problematise 'development' and 'progress' narratives that accompany infrastructure projects in Kenyan public discourses by showing how they have historically atomised and racialised well-being. [ABSTRACT FROM AUTHOR]

The article deals with the way in which the "theological" as the question of the Biblical G-d's involvement in the world, as in the Talmuds, and in light of Heidegger's thought about forgetting and forgetfulness (Verborgenheit and Vergessenheit), becomes a political question about the attitude of the Jew and Israel toward the Heimat. In Heidegger, forgetting is about beings hiding from the view rather than about a psychological or "subjective" process to which forgetting has been reduced in modernity. The Heimat hides from the persons' life, no matter how strongly the persons strive for their Heimat "subjectively" or politically, Heidegger argues. The essay further detects a residual modernity and subjectivism in Heidegger's concession to forgetting as only a secondary operation, a loss, in comparison to the primary, "authentic" relationship to the Heimat, which, for him, one can and should hope for. That residual modern subjectivity in Heidegger enables and necessitates a comparison with the roles forgetting plays in relationships between G-d, Israel, and the Land in the two Talmuds as, similarly to Heidegger, dealing with and working against forgetting, if not Being, then the Law of the mutual obligations between G-d and Israel. The resulting analysis distills a conundrum in the Palestinian rabbis. Delivery on Israel's obligations towards G-d conditions Israel's arrival to the Land, that is to say Israel's fully successful exodus from Egypt. Yet, any clear memory of, and delivery on, these obligations, i.e., any humanly delivered testament to the law of G-d, constitutes an acute danger of forgetting masked as a would-be-certitude in the "memory" of the would-be-original law. Regaining the status of a full-fledged, never-tamed primordial power in relationships between G-d and Israel, forgetting, in the Palestinian rabbinic thought, undermines the deployment of logos as a way to formulate the Law fully. Letting the G-d in the world, logos however proves prone to reducing G-d to (a) theos, thus drawing the G-d into disappearance and forgetting. Such a counter-current to the copulation of theos with logos, the primordial power of forgetting operates even before any memory captured in words and images becomes possible. Arriving from antiquity to modernity, this counter-current continues to operate despite the currently prevalent demotion of forgetting to a subjective political act of a person or nation. [ABSTRACT FROM AUTHOR]

Folklorists are increasingly becoming interested to the intersection between oral artistic products and multimedia technology. The production and performance of cultural products in a re-presented multimedia format call for an investigation of the functions and theoretical frame of digital media in its parody, collage, transposition, pastiche, and refocusing of cultural products, especially as some are on the verge of dying out, as they are no longer performed due to the theme of modernity. The revival of some cultural products through multimedia may serve to rejuvenate them, and indeed the society that creates and uses them, but the originality variations in the production and performance pattern engender the need to rethink culture to offer frames of theoretical and thematic referents arising from the changes thereto. Since digitalisation of the cultural products enables the collection, preservation, and collage of texts, objects, audio, and visual performances, there is the need to rethink culture to map up and identify the oral products in their virtual historicity - an exercise not fully explored with the Tiv kwagh-Hir. This research used Russell Kaschula and Andre Mostert's paradigm of technauriture to cross-examine the Tiv kwagh-Hir used in multimedia technologies, as a measure of rethinking the production, style, format, and uses of contemporary cultural productions. The findings show that the emergence of multimedia technology has created, in its wake, versions, styles, new characters, and a vision for society that probes for fresh analytical dimensions, thematic preoccupations, and theoretical conceptions. [ABSTRACT FROM AUTHOR]

The article discusses Chang Kyung-Sup's book, "The Logic of Compressed Modernity," which provides a sociological explanation for modernity in South Korea. Chang argues that modernity in East Asia is a form of compressed modernity, achieved in a relatively short time and intertwined with traditional thoughts. The book explores the impact of external ideologies, such as Confucianism, developmentalism, and neoliberalism, on South Korea's modernity. It also discusses the implications of compressed modernity for social challenges such as population aging, overloaded families, and unfair economic distribution. The article suggests that the book offers a coherent theoretical framework and empirical research on compressed modernity in South Korea, but lacks a discussion on how South Korea's compressed modernity influences the East Asian region. [Extracted from the article]

This article analyzes female make-up and modern consumerism in Uno Chiyo's early short stories Shifun no kao ('Painted face', 1921) and Rōjo Manon ('The old woman Manon', 1928). These works were published as the notion of beauty transitioned in Japan's modern era, shifting from a preference for heavy to light make-up. The obsession with whiteness of the female protagonists, as well as unique motifs in Uno's short stories, suggests racial and sexual issues in modernity. Despite the common perception of their cosmopolitanism, this article argues that the modern girls described in Uno's works tend to internalize the ethnic and cultural hierarchy between Caucasian men and Japanese women, denigrating and othering non-Western people, including the Japanese whose bodies do not successfully represent Westernization or modernity. In a similar vein, Uno portrays the failure of female make-up as the attempt to emulate an artificial Western beauty, thereby illustrating the challenges faced by female authors describing Japanese female characters in the modern era. [ABSTRACT FROM AUTHOR]

Copyright of Diálogo com a Economia Criativa is the property of Dialogo com a Economia Criativa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is a response to recent work by Jordi Collet-Sabé and Stephen J. Ball who have argued that modern schools are intolerable and irredeemable and therefore must be abandoned. Basing their project in Foucault, they have advocated for an alternative project of commoning a new episteme in education based in self-formation. I argue that this represents a more general problem in educational studies, particularly in new materialism and post theories, which I refer to as epistemic exodus, or the idea that by simply thinking different thoughts we can escape an image of modernity framed as totalizing domination. My argument is that the problems with Collet-Sabé and Ball's approach mirror the limitations of Foucault's project, particularly his inability to articulate what Antonio Negri calls constituent power and what Harney and Moten refer to as the general antagonism. These concepts do not move from above, rather they move from below. They encompass not only epistemic shifts but also material and political ones. [ABSTRACT FROM AUTHOR]

In this article, I am going to suggest that questions of societal and political control will be fundamental to the challenges humanity faces in the next 50 years, a continuation of the political and social problems of modernity but playing out in a range of political contexts and with a range of technological 'tools'. Technicians of security will attempt to manage the disorder and insecurity that results from the potential weaponisation of everything, to use a phrase from Mark Galeotti, and the weaponisation of everywhere, a condition where the state will be seeking to control a range of emerging terrains and domains. But at the same time, while societies in 2074 might be confronting conditions that are an intensification of modern political problems, there is the possibility that the impact of climate emergencies and other ecological/technological dangers might produce global disorder unlike anything experienced in modernity, radically transforming (or mutilating) the 'material' foundations of international politics, presenting us with problems unlike anything encountered before. At this point, as Bruno Latour suggested, we might have to depart (for our own survival and the survival of others) from the ideas about politics and economy that we have 'inherited' from modernity. [ABSTRACT FROM AUTHOR]

This article conducts a meticulous exploration of Indian cultural heritage and societal norms through an in-depth analysis of Chitra Banerjee Divakaruni's diverse literary works. The research scrutinizes the intricate details of Indian traditions, shedding light on the multifaceted tapestry of cultural nuances and societal expectations depicted in Divakaruni's narratives. Key thematic areas include identity, familial dynamics, gender roles, and the intersection of tradition with modernity. Through a comprehensive examination of the author's insightful narratives, this study aims to contribute to a profound understanding of the rich cultural heritage and evolving societal norms within the context of contemporary Indian literature. [ABSTRACT FROM AUTHOR]

The article shows that Habermas's modernism and Lyotard's postmodernism are not as antithetical as they are often taken to be. First, we argue that Habermas is not a strong foundationalist concerned with identifying universal rules for language, as postmodern critiques have often interpreted him. Instead, he develops a social pragmatics in which the communicative use of language is the fundamental presupposition of any meaningful interaction. Second, we argue that Lyotard is not a relativist who denies any universal linguistic structure. Instead, he claims that language involves a universal element of dissensus that cannot be subordinated to consensus. Third, we show that neither does Habermas defend a new version of the kind of philosophy of history characteristic of the Enlightenment, nor is Lyotard a historical relativist, but instead they both seek alternatives to these positions. The conclusion calls for more nuance in the interpretation of both perspectives. [ABSTRACT FROM AUTHOR]

One of the most spectacular events of the Ottoman experience of modernity was the inauguration of the Ottoman General Exposition in Istanbul in 1863. The ancient Hippodrome, which is one of the most prominent venues of the city and the setting of memorable celebrations and festivals for centuries, hosted the event and provided the visitors with the opportunity to become part of the modern regimes of gaze and spectacle. This article posits three observer roles to reveal the multilayered structure of urban spectacle in mid-century Istanbul, namely the sultanic gaze, spectacle of the ordinary citizens, and the mediated experience of the foreigner. To understand the particularities of each position, I utilize several visual and textual documents about the exhibition event. Though just a single case in Ottoman urban history, the exposition enables us to understand how the new manner of modern urban spectacle emerged during a spectacular public event in Istanbul. [ABSTRACT FROM AUTHOR]

Many social studies emphasize that sleep medicalisation has emerged in the 1950s, with the rise of somnology. In this paper, I argue that the medicalisation of sleep is rather selective and incomplete. Building on the remark of one of the founding fathers of the sociology of sleep, Simon Williams’(2005), that if we revisited the nineteenth-century medical texts, we would notice evidence of early, pre-1950s medicalisation of sleep, I analyzed nineteenth-century public health policies and documents in Romania and found evidence that, during the nineteenth century and the first half of the twentieth century, sleep was, de facto, medicalised due to the general trend to medicalise the body. I outline two dimensions of this pre-1950s medicalization of sleep: the rationalization and the hygienisation of sleep.

The current interlinked and escalating socio-ecological crises have necessitated a deep sustainability turn, requiring the rethinking of many currently taken-for-granted assumptions, norms, and practices related to the natural environment, science, and technology. This challenge raises the question of where a shift of such magnitude is more likely to occur. This paper addresses this question by developing a new Industrial Modernity Index to estimate structural constraints to major transformative change in different countries. Drawing on the recent Deep Transitions framework, we use a multi-dimension (ideas, institutions, practices) and multi-domain (natural environment, science and technology) approach, combining data on attitudes towards the natural environment, beliefs about science and technology, institutional quality, environmental regulations, material input, energy supply, land use, vehicle density, scientific publications, and patenting into a new composite indicator. In contrast to many established sustainability and welfare metrics, our results from 63 countries show that the top-performing group cross-cuts the Global North/South divide. These countries may thus form the core experimentation and learning space for the possibly emerging major sustainability turn, the Second Deep Transition. • Measuring the country-level 'thickness' of industrial modernity in 63 countries • Accounting for ideas, institutions, and practices regarding environment and STI • Scores can be interpreted as transformative potential for deep sustainability turn. • Rankings reveal geographical diversity going beyond the North/South divide. • Top-performing countries from Europe, Asia, Africa, and South America [ABSTRACT FROM AUTHOR]

When Hannah Arendt writes about the law, she does so as a political theorist, genocide survivor and critic of modernity. She also writes as a phenomenologist, which is to say, she is mindful not only that people create the law, but that law constitutes a people. In Origins, she calls attention to the importance of the rule of law in the emergence of totalitarianism. In On Revolution, she seeks a way of grounding political authority in something other than an Absolute. In the process, Arendt looks to another group of intellectuals who grappled with the nature of authority under conditions of modernity—the Early German Romantics. Romantic fragments are philosophical, poetic, even musical. For Arendt, the most highly valued fragments are historical because these fragments provide not only protection against totalitarianism but also a possible solution to the problem of authority. In this article, I explore Arendt's interpretation of the Declaration of Independence as a historical fragment. She draws on a phenomenological approach to fragments, found primarily in the work of Rahel Varnhagen and Dorothea Veit-Schlegel, to create a resilient yet malleable basis for authority, thereby grounding political authority in concrete historical events, rather than in human nature. [ABSTRACT FROM AUTHOR]

Written as a response to a collection of essays that proposes to think infrastructurally about religion, this Afterword builds on Paul Rabinow's reflections on an 'anthropology of the contemporary' to highlight how infrastructural thinking can strengthen our understanding of religion in a late-modern, logistically saturated and hyperconnected ecumene. This essay explores three forms in which religiously connoted sociotechnical arrangements contribute to the shaping of the present kairos ('fitting time', or shared moment) as infrastructures of contemporariness, coevality, and contemporaneousness. In Rabinowian terms, contemporariness encompasses modernity and its mythology, while outpacing it at the same time: thus, religious infrastructures outpace the modernist myth of secularity while thriving on the technical utopias of high modernity. Coevality refers to how the 'infrastructuring' of religious life synchronises imagined pasts, presents, and futures through vectors of connectivity, consolidation, and enablement. Contemporaneousness refers to how religious-infrastructural sociotechnical assemblages bracket different domains and spheres of activity – locality, globality, economy, spirituality, leisure, etc. – making them overlap, often with exhilarating/empowering outcomes, but, sometimes, with disruptive or uncanny results. [ABSTRACT FROM AUTHOR]

The English Premier League (EPL) has sought to expand its consumer base globally over the last three decades, leading to the establishment of fanbases all over the world. South Asian football fans constitute today a significant proportion of all supporters of English football clubs. This has social and cultural effects in South Asia itself, where urban elites are starting to show affinity to football over cricket. South Asian EPL fans participate in a form of 'post-national' masculinity that confers them with status as 'modern' in the context of neoliberal globalisation. Through the structures of masculinity enabled by EPL fan culture, South Asian fans participate in cosmopolitan 'global' communities centred on the football club, contesting the exclusion from modernity that South Asia has been historically subjected to. South Asian EPL fans wearing their team's jersey, in that sense, amounts to wearing 'the jersey of modernity'. [ABSTRACT FROM AUTHOR]

The constant drive towards "progress," a requirement for Western modernity, has left an ever-growing catastrophe in its wake. When we realize that capitalist development will not solve our problems, we face a new promise—that of darkness, ancestors, and ruins. Here, we make connections between speculative histories, witchcraft, and the underground. We go beneath, into the roots of hidden forests, into the swamps, the night. We are a multiplicity, a coven, an ever-expanding network as wide as the dead. Gathered around the witch, we draw together multiple subjects to find camaraderie in the margins of colonization. We enter the web that binds us: signs emerge as guideposts, turning to ciphers and sigils, prophecies of incredible beings—plant allies, future guardians, survivors, and algorithms that revolt. Horizon. Revolution. Sprout. Dawn. [ABSTRACT FROM AUTHOR]

Gita Mehta, in her fiction and non-fiction, has dealt with the paradox of the old and the new as a significant component of Indian culture. Scholars tend to believe that the twin factors of tradition and modernity are not antithetical to each other, as some earlier thinkers used to consider. They always co- exist, drawing regularly from each other and work together for the progression of society. Taking into consideration the observations of the scholars on the aspects of tradition, modernity, modernization and westernization, the present article is an effort to study Gita Mehta’s attempt to explore the dual strands of the Indian ritualistic past and its modern rationalistic present, their interaction and their impact on the Indian culture. For this study, Mehta’s non-fiction Snakes and Ladders: Glimpses of Modern India is being taken into consideration. [ABSTRACT FROM AUTHOR]

Though fin de siècle decadence has seldom been recognized as a formative influence on John Fante's writing, the attitude toward modernity that Fante expresses in Ask the Dust is illegible without recourse to the decadent tradition. Tracing the novel's ideas about ethnicity, religion, and sexuality back to the fin de siècle , and reading Joris-Karl Huysmans's 1891 decadent novel Là-bas as its key intertext, we can see that Ask the Dust refashions decadence into an ambivalent survival strategy for transmuting alienation and suffering into a sense of personal consolation or power. Arturo Bandini, the novel's protagonist, poses as various decadent types, such as the dandy-flâneur, the diabolical apostate, and the impotent aesthete, as a means of transmuting the suffering he has endured as an ethnic other. At the same time, Fante himself employs decadence to critique the mutually implicative violences (ethnic, religious, sexual) that underlie judgments about social decay in the Depression-era United States. Fante's modernism ultimately amounts to an essaying of decadence—an asking of the dust for unsuspected consolations. [ABSTRACT FROM AUTHOR]

Purpose: Do luxury consumers negatively evaluate digital interactions (website and social media) by international luxury brands? The topic has received much debate. The authors argue that luxury brand personality (modern vs. traditional), which encompasses a more stable form of brand identity in global markets, affects evaluations of digital interactions. They further investigate the role of self-brand connection in this process. Design/methodology/approach: Three experiments on Prolific use a European sample and manipulate a single factor between subjects (modernity: less vs. more; traditionality: less vs. more) of French luxury brands and measure evaluations as the dependent variable. Two studies assesses self-brand connection (continuous) as a moderator (studies 2a, 2b). Study 2b rules out some alternative explanations, with culture (independent vs. collectivist) as an independent variable. A fourth study, using a North American sample on CloudResearch, assesses the effect of personality manipulation (more modernity vs. more traditionality) on consumer evaluations of an Italian brand, and assesses ubiquity perceptions as a mediator. Findings: Consumers evaluate digital interactions of international luxury brands less favorably when luxury brand personality exhibits more (vs. less) modernity or less (vs. more) traditionality. Perceptions of ubiquity mediate these relationships. When self-brand connection is high, this effect is attenuated. Originality/value: The research sheds light on the debate on whether luxury brands should create digital interactions in international markets, given that these global brands operate in multiple channels. Findings show that luxury brands can develop strategies based on aspects of their brand identity, a less malleable feature of brand identity within global markets. Additionally, the research contributes to the conversation about a global luxury market. In short, the findings offer evidence in favor of brand identity (personality) influencing the digital channel strategy a brand should undertake in international markets, first, followed by consumer needs. [ABSTRACT FROM AUTHOR]

Jennifer Fleissner's book, "Maladies of the Will: The American Novel and the Modernity Problem," offers a comprehensive exploration of the concept of the "liberal subject" in literary history. Fleissner challenges the prevailing understanding of the subject, highlighting its self-mastery and consciousness of its own frailty. The book covers a wide range of topics, from Augustine to Arendt, Spinoza to Spillers, and examines the internal divisions and inconsistencies of subjectivity. Fleissner's approach combines literary history with conceptual history and philosophy, offering a corrective to the status quo. The book's chapters focus on tensions within the individual will and its embeddedness in social relations. Fleissner critiques the utopian concept of "the social" and emphasizes the importance of recognizing the specificity of individuals. While the book's citation network is diverse, it could have delved more deeply into the complexities of will under enslavement. Fleissner's methodology is revolutionary, viewing human beings as producers of norms and exploring the relationship between pathologies of the will and everyday irrationality. The book traces the historical development of the concept of will and its various manifestations, resisting narratives of progress and decline. Fleissner's work offers a nuanced understanding of the human propensity to desire wrongly and act against one's desires, without seeking a utopian solution. [Extracted from the article]