Waters, Ian; McGuckin, Robert The following document has been produced to assist priests and deacons of the Latin Catholic Church in their parish pastoral ministry. It does not attempt to be a scholarly or technical treatment. Often, as regards questions about marriage, a canonist will need to be consulted.

Social license reflects environmental and social change, and sees community as an important stakeholder and partner. Science, scientists, and science policy have a key role in the processes that generate social license. In this paper, we focus on the interaction between science and social license in salmon aquaculture in south-eastern Tasmania. This research suggests that social license will be supported by distributed and credible knowledge co-production. Drawing on qualitative, interpretive social research we argue that targeted science, instilled by appropriate (...) science policy, can underpin social license by supporting emerging, distributed, and pluralistic knowledge production. Where social license is important and environmental contexts are complex, such knowledge production might support environmental governance, and so improve outcomes in coastal zone management and beyond. (shrink)

Western Australia, like Tasmania, can slip too easily off the map, a periphery on the periphery, its significance occluded by the hegemony of the eastern states of Australia. Yet Western Australia is core to Australia’s economy, not least through mining, and through its proximity to Asia. The West is itself connected more closely to region, in both the local and transnational senses. Its tradition of secessionist thinking indicates a kind of exceptionalist culture. This is a (...) difference which begs for explanation. This essay introduces some motifs and themes of this special issue of Thesis Eleven, entitled ‘Way Out West: Mapping Western Australia’. It locates the West in some recent historical, geographical and narrative context. It gestures toward the biography of its editors, Jon Stratton and Peter Beilharz, and their locations spread across the west and east of the continent. It calls for further scrutiny of these, and other antipodes. (shrink)

The large Eastern European migration program to Australia in the late 1940s was driven not only by Australia's need for migrants, but by Catholic views on the rights of refugees and an international Cold War plan to resettle the million people who had fled the Red Army.

Taouk, Youssef; Ghosn, Margaret; Steel, Anthony; Butcher, Jude The Maronite Church, situated in the See of Antioch, had its origins in Syria, soon followed by its expansion to Lebanon. The Maronite Synod (2003-2006) distinguished aspects of the Maronite Catholic Church as: firstly, an Antiochene Syriac Church, with a special liturgical heritage; secondly, a Chalcedonian Church; thirdly, a Patriarchal Church with an ascetic and a monastic aspect; fourthly, a Church in full union with the Apostolic Roman See; fifthly, a Church incarnated (...) in her Lebanese and Eastern environment, and the Countries of Expansion. (shrink)

Slavoj Žižek Slavoj Žižek is a Slovenian-born political philosopher and cultural critic. He was described by British literary theorist, Terry Eagleton, as the “most formidably brilliant” recent theorist to have emerged from Continental Europe. Žižek’s work is infamously idiosyncratic. It features striking dialectical reversals of received common sense; a ubiquitous sense of humor; … Continue reading Žižek, Slavoj →.

Name der Zeitschrift: Journal of Ancient History Jahrgang: 5 Heft: 2 Seiten: 280-303.

The saying that `Australia rode to prosperity on the sheep's back' never had more than a small measure of truth; it is better rephrased as `Australia has enjoyed limited periods of modest prosperity through the near-destruction by sheep of a fragile native vegetation'. Sheep, however, have had a cultural role in Australia that needs to be understood if the failures of the wool industry leadership are to be grasped. This role has had a long history, in part (...) Biblical (the Good Shepherd, the episcopal crosier, pastoral care), greatly reinforced by the Enclosures of the 18th century in Britain, promoting an idealized landscape of trees and grass. Settlers found Arcady in eastern Australia, often prepared for them by Aboriginal land use; in came the sheep, the lawn-mowers of the day, and up went the place names, from Camden Park on. `Parks' had social status. Landscapes of trees and grass were much admired, but lacking an understorey, essentially rather sterile from an ecological point of view. The grassy open woodlands were painted by the likes of Hans Heysen, while Tom Roberts painted the shearers. They became the very image of Australia, but the landscapes are dying, and the isolated trees are not regenerating. Many of the images remain potent. But sentiment will not pay the bills of the new century, so it is farewell to Arcady. The nymphs are long departed. This essay, like Gaul, is divided into three parts, the first of which considers sheep and the pastoral industry as a land use: the second is about the politics of wool; the third, about Arcady in Australia, is a theme that helps to explain the first two. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 51-56 [Access article in PDF] KarraKarrawirraparri-River Red Gum-Eucalyptus Camaldulensis Vivonne Thwaites [Figures]Karra was a visual arts project devised for the 2000 Adelaide Festival in Australia. Its focus was the River Red Gum, quite justifiably an Australian icon, and once the most widespread tree in south eastern Australia. The project comprised an installation by three artists and a forty-page publication with (...) essays and visual material from many contributors.The intention of the project (which I developed and oversaw as curator) was twofold. First, I hoped that an examination of the River Red Gum from a number of points of view might help people connect with the tree itself, and more broadly with this place non-Aboriginal Australians so uneasily inhabit. Second, given the tree's central place in Australia's inland waterways, I wanted the art to help people consider the urgent problems facing this ecosystem, such as increased salinity, diminished water flow and environmental degradation. This subject had particular relevance for South Australians, as our state is so dependent on the Murray-Darling River system. For example, in February 1999 the Commonwealth Scientific and Industrial Research Organisation published a media release on "Salt: Australia's Greatest Battle," declaring that we stand to lose a large fraction of our native biodiversity to salinity, and that native tress "remain the front line answer." [End Page 51]Behind the Festival Centre lies the River Torrens and the Adelaide Plains. Along the river are several gnarled old trees, River Red Gums, some of them predating white settlement and bearing the scars of Aboriginal timber collecting activities. The media was full of stories about the way these trees were still being cut down along the Murray further out, regardless of their proven value in filtering water and reducing salinity. The theme of the 2000 Festival was "The New Out of the Old," and it seemed that a project about the relevance of these beautiful old trees would help educate and inspire. We found the subject for the Festival project right in our own backyard.Once committed to the subject, research could begin. First up was the tree's Aboriginal history. The Kaurna people, original inhabitants of the Adelaide Plains, called it Karra or more fully, Karrawirraparri (literally 'redgum-forest-river'). The tree was central to their lives as source of food and shelter, and supplier of timber for shields and other implements. There are incised shields of Red Gum in the South Australian Museum, and delicate drawings of the tree by Jim Kite. The tree's place in Australia's white history can be traced back to explorer's journals where, variously named, it was described as a welcome sign of the presence of a watercourse. More recently it appears in the natural history writing of Eric Rolls and others (Rolls 2002). Ironically the tree's botanical name, Eucalyptus camaldulensis, originated in 1832, when a botanist admired and named a single specimen grown by monks outside Naples, Italy. The eucalyptus was already spreading in 1832.Early in the research it became clear that the Red Gum tree, and the complex set of natural and cultural interactions it engendered, could be seen as a symbol of human interactions with the land in Australia. The tree was much discussed and much loved by Australians, but also much abused. It seemed that bringing together different systems of understanding and representation of the tree could help contemporary urban Australians begin to understand their own connections to it, and to the land as well. This was the broader cultural agenda of the project.Preparing the art exhibition required a wide reading of literature. Les Murray's poem, "The Gum Forest," one of the greatest 20th - century Australian poems, was inspirational: After the last gapped wire on a post, homecoming for me, to enter the gum forest. (1998, 33) [End Page 52] [Begin Page 54]So too was Murray Bail's book Eucalyptus: By sheer numbers there's always a bulky Red Gum here or somewhere else in the wide world, muscling into the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 51-56 [Access article in PDF] KarraKarrawirraparri-River Red Gum-Eucalyptus Camaldulensis Vivonne Thwaites [Figures]Karra was a visual arts project devised for the 2000 Adelaide Festival in Australia. Its focus was the River Red Gum, quite justifiably an Australian icon, and once the most widespread tree in south eastern Australia. The project comprised an installation by three artists and a forty-page publication with (...) essays and visual material from many contributors.The intention of the project (which I developed and oversaw as curator) was twofold. First, I hoped that an examination of the River Red Gum from a number of points of view might help people connect with the tree itself, and more broadly with this place non-Aboriginal Australians so uneasily inhabit. Second, given the tree's central place in Australia's inland waterways, I wanted the art to help people consider the urgent problems facing this ecosystem, such as increased salinity, diminished water flow and environmental degradation. This subject had particular relevance for South Australians, as our state is so dependent on the Murray-Darling River system. For example, in February 1999 the Commonwealth Scientific and Industrial Research Organisation published a media release on "Salt: Australia's Greatest Battle," declaring that we stand to lose a large fraction of our native biodiversity to salinity, and that native tress "remain the front line answer." [End Page 51]Behind the Festival Centre lies the River Torrens and the Adelaide Plains. Along the river are several gnarled old trees, River Red Gums, some of them predating white settlement and bearing the scars of Aboriginal timber collecting activities. The media was full of stories about the way these trees were still being cut down along the Murray further out, regardless of their proven value in filtering water and reducing salinity. The theme of the 2000 Festival was "The New Out of the Old," and it seemed that a project about the relevance of these beautiful old trees would help educate and inspire. We found the subject for the Festival project right in our own backyard.Once committed to the subject, research could begin. First up was the tree's Aboriginal history. The Kaurna people, original inhabitants of the Adelaide Plains, called it Karra or more fully, Karrawirraparri (literally 'redgum-forest-river'). The tree was central to their lives as source of food and shelter, and supplier of timber for shields and other implements. There are incised shields of Red Gum in the South Australian Museum, and delicate drawings of the tree by Jim Kite. The tree's place in Australia's white history can be traced back to explorer's journals where, variously named, it was described as a welcome sign of the presence of a watercourse. More recently it appears in the natural history writing of Eric Rolls and others (Rolls 2002). Ironically the tree's botanical name, Eucalyptus camaldulensis, originated in 1832, when a botanist admired and named a single specimen grown by monks outside Naples, Italy. The eucalyptus was already spreading in 1832.Early in the research it became clear that the Red Gum tree, and the complex set of natural and cultural interactions it engendered, could be seen as a symbol of human interactions with the land in Australia. The tree was much discussed and much loved by Australians, but also much abused. It seemed that bringing together different systems of understanding and representation of the tree could help contemporary urban Australians begin to understand their own connections to it, and to the land as well. This was the broader cultural agenda of the project.Preparing the art exhibition required a wide reading of literature. Les Murray's poem, "The Gum Forest," one of the greatest 20th - century Australian poems, was inspirational: After the last gapped wire on a post, homecoming for me, to enter the gum forest. (1998, 33) [End Page 52] [Begin Page 54]So too was Murray Bail's book Eucalyptus: By sheer numbers there's always a bulky Red Gum here or somewhere else in the wide world, muscling into the... (shrink)

This collection presents policy and research that addresses digital inequalities, access, and skills, from multiple international perspectives. With a special focus on the impact of the COVID-19, the collection is based on the 2021 Digital Inclusion, Policy and Research Conference, with chapters from both academia and civic organizations. The COVID-19 pandemic has changed citizens’ relationship with digital technologies for the foreseeable future. Many people’s main channels of communication were transferred to digital services, platforms, and apps. Everything ‘went online’: our families, (...) friends, partners, health, work, news, politics, culture, arts and protesting. Yet access to digital technologies remained highly unequal. This brought digital inclusion policy and research to the fore, highlighting to policymakers and the public the ‘hidden’ challenges and impacts of digital exclusion and inequalities. The cutting-edge volume offers research findings and policycase studies that explore digital inclusion from the provision of basic access to digital, via education and digital literacy, and on to issues of gender and technology. Case studies are drawn from varied sources including the UK, Australia, South America, and Eastern Europe, providing a valuable resource in the pursuit of social equity and justice. ​ This is an open access book. (shrink)

How do Eastern and Western perceptions of “tricky” or ethically ambiguous negotiation tactics differ? We address this question by comparing 161 Chinese and 146 Australian participants’ ratings of the appropriateness of different types of negotiation tactics. We predict that their differing cultural values (e.g., individualism/collectivism, importance of face) as well as their different implicit theories of how negotiation ought to be conducted (i.e., mental models, such as captured in The Secret Art of War: The 36 Stratagems) will be salient (...) in their perceptions of tactics. Examining 24 tactics falling into eight categories, we found that overall the Chinese respondents saw these tactics as more appropriate than did the Australian respondents. There were, however, differences across categories of tactics. Chinese participants rated tactics related to the 36 stratagems as significantly more appropriate than did Australian participants, including diverting attention, misrepresenting information and making false promises. In some cases, the Chinese also saw feigning positive feelings/emotions as more appropriate than did the Australian participants, while an Australian preference for feigning negative feelings/emotions was partially supported. The implications of these findings for practitioners are discussed, along with opportunities for future research. (shrink)

This paper compares a number of ethical management practices of firms in two different economies. The recent behaviour of firms, described in terms of industry, size, international involvement and ownership, in a developed, western economy (Australia) are contrasted with the behaviour of similar firms in an emerging, eastern economy (Sri Lanka). This paper extends an earlier empirical study by Batten, Hettihewa and Mellor (1997) on the relationship between key firm-specific variables and firm ethical management practices in Australia (...) by drawing on similar survey data from Sri Lanka to facilitate an international comparison. The importance of this study is that it provides a valuable insight into the impact the level of economic development may have on ethical management behaviour and practice. (shrink)

This volume is intended for professional philosophers and laymen with an interest in East-West studies and comparative philosophy and religion. The central focus is the concept of comparing perspectives from both the Eastern and the Western philosophical traditions on harmony and strife. The unique and happy result is an East-West anthology which is directed at analyzing a single philosophical problem which is of importance to both traditions. Unlike many anthologies which tend to be collections of isolated and unrelated essays, (...) the Editors' focus on a single theme has resulted in a unified volume which maintains a high continuity of interest throughout. The Editors have carefully culled and organized essays from a select group of philosophers from the United States, West Germany, Japan, Australia, Beijing, Taipei and Hong Kong. Harmony and strife are analyzed as systematic concepts in Western philosophy, as parts of classical Chinese thought, as central concepts in Buddhism, as metaphysical concepts, as dialectical concepts and even as null concepts. The Editors have taken great care so that a continuity and a coherence of presentation is achieved despite the striking variety of perspectives from which harmony and strife are analyzed. It is both unusual and important to have such a systematic and thorough investigation of a topic of paramount social and philosophical significance by some of the leading minds of the day. Besides, the essays included are eminently readable. The volume is likely to become a standard work in this area for some years to come. (shrink)

Recently the demand for rectification of past injustices has become an increasingly important issue. Each of the last three decades has witnessed democratization processes in the Mediterranean basin, Latin America, in Central and Eastern Europe and in Africa where debates have arisen over rectification of past wrongs which naturally include the unjust expropriation of property. Most recently, moreover, the idea of land restitution to indigenous people, particularly in Australia, Canada and Zimbabwe, has become a prominent, if not always (...) equanimous, part of those countries' domestic political agendas. The difficulties associated with satisfying such demands have been discussed with particular regard to the framing of new post-Communist constitutions in eastern and central Europe by, among others, Jon Elster and Claus Offe. Yet, not only in the field of public policy has the issue of rectification become important. Perhaps because of these developments, there has been a resurgence of interest in rectification in political philosophy as is shown by a forthcoming collection of essays on the subject edited by Elster. (shrink)

What are the benefits of liberating museum objects from their colonial frames of reference to reincorporate them into Indigenous ways of knowing? As curators working together with Torres Strait Islanders to interpret museum objects, the authors focus on collected items relating to centipedes acquired during the experimental era of scientific investigation by a zoologist and an ethnographer in eastern Zenadth Kes, the Torres Strait waters between northern Australia and Papua New Guinea. In the scientific sphere, the centipede Scolopendra (...) existed for a time as an insect before “becoming” a myriapod. In Zenadth Kes it has always existed as isi. (shrink)

Mentoring relationships occur across a range of nursing contexts and are shown to have multiple, favourable personal and professional outcomes. Specifically, mentoring has been associated with the development of nurse leaders. This study describes features that are integral to initiating mentoring relationships that focus on nursing leader development. These significant features are addressed in relation to the nursing literature. Thirteen nurse leaders from eastern states of Australia were interviewed during 2005 and 2006 about their understanding and experiences of (...) mentoring for leadership. Their narratives were analysed using a hermeneutic phenomenological methodology. Mentoring relationships for nurse leadership were revealed as developing from esteemed connections between two people. Mentors were shown to unconditionally champion their mentee’s careers, and mentees were shown to possess a leadership vision for nursing. The findings of this study have implications for establishing mentoring relationships for nurse leader development. Consideration should be given to the specific focus and context of these relationships to ensure that the full potential of the mentoring process is realised. It is also important to better understand the key aspects that contribute to the phases of mentoring relationships for nurse leader development because they are shown to influence the dynamic and function of these relationships over time. (shrink)

On 1 December 2019, over one hundred Aboriginal nations performed ancestral and creation dances in synchrony across the Australian continent. One of the communities that danced was the Anaiwan nation from the north-eastern region of New South Wales, Australia. Since 2014 I have been working with Anaiwan people in a collaborative activist research project, creating and maintaining an Aboriginal community garden on the fringes of my hometown of Armidale as a site for land reclamation and decolonising, multispecies research. (...) The community garden is adjacent to the site of the old East Armidale Aboriginal Reserve, where over one hundred dispossessed Aboriginal people were forced to live on the municipal town garbage depot in the mid-twentieth century. This paper positions both the Nation Dance 2019 movement, and the Armidale Aboriginal Community Garden, as rhythmic events that activate Aboriginal Law and sovereignty that is held enduring in the land but that has been buried alive by the settler-colonial state. Focusing on the tensions between deep Indigenous ancestral temporality and colonial territoriality, I argue that the emergence of the Anthropocene reveals a dangerous dissonance between the rhythms of Aboriginal Law patterned through present-day Australian environments and the grid-based structures of colonial governance imposed upon them. (shrink)

This article focuses on the trajectory of life of the three generations of the Jankowski family in Siberia, Primorski Krai and Korea in the years 1863– 1945 in terms of their economic, cultural and scientific achievements. The founder of the Far Eastern branch of the family was Michał Jankowski. Exiled to Siberia for participation in the January Uprising of 1863, as a man of indefatigable energy and collaborator of Benedykt Dybowski, he undertook many initiatives, including hunting, wild ginseng collecting (...) and a gold mining administration. In 1880 he settled on the Sidiemi Peninsula near Vladivostok, where he established a farm specializing in horse breeding and ginseng gardening. In addition to farming, he conducted natural history and archaeological research and sent the acquired specimens and artifacts to Russian and European museums. The tradition of his father was continued in the second generation by Jerzy Mikhailovich Jankowski. Endowed with similar character and talent, he studied agriculture and husbandry in Texas and at the agricultural faculty of St. Louis University in Missouri. He expanded the farm to include commercial fishing and rice cultivation. The occupation of the Far East by the Red Army in 1922 forced the family to emigrate to Korea and Manchuria. The new family seat called Novina was built on the Ompo River near the town of Ch’ŏngjin, about 200 kilometers south along the Korean coastline from the mouth of the Tuman River. It was not only a modern farm with specialized animal husbandry and fruit farming, but was also a recreational, cultural, and spiritual enclave, with a school for children, a summer theater, an Orthodox church, and a resort for holidaymakers. The third and the most famous representative of the family was Walery Jurewicz Jankowski. In 1945, he joined the Soviet Army, where, due to his knowledge of Korean and Japanese, he served as an interpreter for the military intelligence at the headquarters of the 25th Army in P’yŏngyang. At the beginning of 1946, both Walery and his fathers were arrested and sent to the labor camps. The family was scattered around the world, from Australia to the North and Latin Americas and the farm was nationalized. The Jankowsky family achieved spectacular success in the Russian Far East and in Korea because they were able to apply the traditional Polish gentry ethos based on the extended structure of family and servants, which they were able to combine with a chivalrous fortitude and openness to hard life in the frontiers populated by various ethnic groups. (shrink)

Contemporary transnational migration has given rise to a new ideology and semiotics of the foreign body – one that draws on the cognitive field of the primitive, marked, and abjected body. This foreign body is carefully differentiated from both the sphere of the local/national, and the “expatriate” professional who by virtue of economic and cultural capital is desired and assimilated into the local sphere. An aspiring cosmopolitan and global city-state like Singapore shows this semiotic differentiation to quite a marked degree, (...) in the policies and discourses of barely-tolerated and abjected foreign workers whose racially-marked bodies are highlighted by typologies of violence, disease, sexuality, and mob assemblies. The semiotics of the foreign body in Singapore is also evident in other racial-cultural fissures elsewhere, including in countries with multicultural reputations such as Australia, and countries like the U.S., U.K. and France that are struggling to cope with large migrant communities of Middle-Eastern and South Asian peoples. (shrink)

In pre-democratic – also pre-modern – times, religion had been at the centre of much of human life, filling the private as well as the public realm of people’s daily existence. However, with the change to democratic rule in major countries in the modern world (see, most influentially, Article 1 of the French Constitution after the French Revolution and the First Amendment to the Constitution of the United States, influencing all other democracies in their wake), religion has for the most (...) part reflexively been sidelined from public life. Or has it? Does religion not still hold a special place in law in democratic societies, but now in reverse? Firstly, whereas matters of religious faith had throughout the greater part of human history been included in matters of politics, it is now as a matter of course of law excluded, purposely so. Religion is thus still a ‘special case’, a unique aspect of humanity when compared to all other matters, in law as much as in politics and other aspects of public life. Secondly, in the post-secular cultural climate dawning across the world, matters of faith (religion, spirituality) are no longer as stringently excluded from public life, which impacts directly on how religion is touched upon in law, sociology, philosophy, music and other academic disciplines too. Our dawning post-secular age is bringing something new. Two scholars, who have been doing foundational work in this regard, have done so fully in parallel, not taking cognisance of the mutualities in their academic contributions. Otto in Munich, Germany, has been combining his two areas of expertise, the Pentateuch in the Hebrew Bible and the sociologist Max Weber, to indicate the trajectory through history of democratic impulses from Ancient Near Eastern founding documents into the current era. Benson in Sydney, Australia, has on his part been drawing on his expertise in law as practised in Canada and taught in Europe, South Africa and Australia to indicate how, in inclusively liberal democracies, law cannot justifiably be used to exclude religion from the public domain, as has been the usual modern case. Drawing together these parallel contributions, Lombaard places these initiatives within the emerging post-secular climate, which augurs a different way of being religious or non-religious, publicly as much as privately, in democratic societies in our time. (shrink)

This volume is intended for professional philosophers and laymen with an interest in East-West studies and comparative philosophy and religion. The central focus is the concept of comparing perspectives from both the Eastern and the Western philosophical traditions on harmony and strife. The unique and happy result is an East-West anthology which is directed at analyzing a single philosophical problem which is of importance to both traditions. Unlike many anthologies which tend to be collections of isolated and unrelated essays, (...) the Editors' focus on a single theme has resulted in a unified volume which maintains a high continuity of interest throughout. The Editors have carefully culled and organized essays from a select group of philosophers from the United States, West Germany, Japan, Australia, Beijing, Taipei and Hong Kong. Harmony and strife are analyzed as systematic concepts in Western philosophy, as parts of classical Chinese thought, as central concepts in Buddhism, as metaphysical concepts, as dialectical concepts and even as null concepts. The Editors have taken great care so that a continuity and a coherence of presentation is achieved despite the striking variety of perspectives from which harmony and strife are analyzed. It is both unusual and important to have such a systematic and thorough investigation of a topic of paramount social and philosophical significance by some of the leading minds of the day. Besides, the essays included are eminently readable. The volume is likely to become a standard work in this area for some years to come. (shrink)

Nolan, Malachy J When Japanese forces invaded New Guinea during the Second World War, there was a large missionary presence in the territory that had been built up in the preceding fifty years. The territory was previously a German possession but had been administered as a trust territory of Australia under a League of Nations mandate after the First World War. Geographically, it consisted of the northern part of the eastern half of the New Guinea mainland; the large (...) islands of New Britain and New Ireland, which lay to the north-east; and the Bougainville portion of the Solomon Islands, further to the east. There were missionaries from both Protestant and Catholic Churches and, because of history, many of these were of German background. (shrink)

ABSTRACT This article aims to describe the Russian heritage speakers in Harbin, elderly emigrants and their descendants, using the social and speech portraiting method. The Russian diaspora in China arose in the late 19th century when the Chinese-Eastern railway was built – a joint Russian-Chinese project. After 1952, a mass exodus of the Russian population from China began: repatriation or emigration to Australia, the USA and Brazil. In the early 21st century, less than ten members of the Russian (...) diaspora remained in Harbin. The specific nature of the Russian emigrant language in Harbin was described through the social and speech portraiting of the heritage speakers’ identities. This method may be used to analyze the language of emigrants in different countries, to reveal the unique and universal processes in it. Additionally, the article describes strategies and tactics for gathering language material from elderly informants. (shrink)

Profiles of art education in nineteen countries around the world by citizens or longtime residents of those countries comprise the core of this book. Guidelines for the cross-cultural study of art education are presented by the editors in a general introduction and three part introductions, and also by contributing specialists. The nineteen national profiles, with accompanying examples of children's artwork, make up the largest section of the book, Part II. The three chapters in Part I review research that has identified, (...) on one hand, certain universal characteristics of children's artwork attributable to common human stages of development, and, on the other hand, certain differing and unique cultural influences. The need for further research on this distinction is emphasized. Contributors to Part I are Elliot W. Eisner, William Ives and Howard Gardner, and Marjorie and Brent Wilson. The three chapters in Part III discuss three major problems in art education: the use of museum visits, the worldwide attempt to establish valid tests of teacher and pupil proficiency in art, and the design of sound and useful cross-cultural research. Resources for such research are described. Contributors to Part III are Robert Ott and Lois Swan Jones, William Bradley, and Frances E. Anderson. Professionals and students in art education can broaden their perspective through Art in Education, while their counterparts in child development and psychology can gain insights into the creative process. Profiles: Western Europe—England,Finland, Germany, Netherlands; Eastern Europe—Hungary, Poland, Soviet Union; Middle East and South Asia Afghanistan, Egypt, India, Israel; East Asia and the Pacific Australia, China, Japan; Africa—Ghana, Nigeria, South Africa; The Americas—Brazil, United States. (shrink)

Kelly, Gerard The tumultuous events of the sixteenth century irrevocably changed the shape of the Western Church and thus Christianity more generally. The division that ensued affected not just the institutional life of the church, but also towns and villages, families and neighbours. For generations, people lived with the consequences of this division, often within the intimacy of their own family life. Fortunately, this has changed. The twentieth century is rightly referred to as the ecumenical century. We are able to (...) point to milestones on the way to unity, beginning with the Edinburgh Missionary Conference in 1910, and then the First World Conference on Faith and Order in 1927, and the formation of the World Council of Churches in 1948. After the conclusion of the Second Vatican Council in 1965, the Catholic Church began to participate in ecumenical gatherings. Its entry brought a new way of ecumenical dialogue, and the era of the bilateral dialogue began, alongside the existing multilateral dialogue. Today the Catholic Church at the international level has been and/or continues to be in dialogue with the Anglican Communion, the Lutheran World Federation, the World Methodist Council, the World Alliance of Reformed Churches, the Baptist World Alliance, the Disciples of Christ, Pentecostals, Evangelicals, and three families of Eastern and Oriental Orthodox Churches. In Australia the Catholic Church is currently engaged in dialogue with the Anglican Church, the Lutheran Church and the Uniting Church. The Catholic Church participates in a multilateral way through both the Joint Working Group with the World Council of Churches and as a member of the Faith and Order Commission of the World Council of Churches. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Catholic Social Teaching in Global PerspectiveRon MercierCatholic Social Teaching in Global Perspective Edited by Daniel Mcdonald, SJ Maryknoll, N.Y.: Orbis, 2010. 218 pp. $26.00The collection of essays in Catholic Social Teaching in Global Perspective, the second in a Gregorian University series, responds to a question posed to its authors: “How can you reflect on your particular continent and its ‘culture’ in order to best apply... CST [Catholic social (...) teaching] in your area of the world?” (x). Although the responses of the various authors to that challenge are uneven, the deliberate emphasis on a cultural-critical approach makes this [End Page 211] volume noteworthy and a significant contribution to the discussions in the field.Thomas Hughson’s introductory essay frames the task provocatively. Exploring the work of Bernard Lonergan and Robert Doran on culture, he takes aim at the ways in which “common good” and “Catholic social teaching” too often serve as categorical realities, as if they had a universal and absolute meaning applicable to any concrete situation. He recasts CST by placing it in dialogue with contemporary currents in philosophy and social science and notes both the broader meaning and the fluidity of social justice within CST. He develops what he calls a “modified eudemonistic perspective... to highlight incompleteness in social justice and a common good taken by themselves” (25). This calls for a “reflexive culture,” along the lines of the “transcendental humanism” in Benedict XVI’s Caritas in veritate. While the emphasis on “human flourishing” certainly has a long history in the tradition, Hughson’s approach empowers local communities to make CST their own as a mode of discerning what fosters or undermines human flourishing. For too long CST “has ignored how movement toward just social practice depends on two factors, reflexive culture ‘from above’ and popular culture ‘from within’ practicality” (22). This perspective links well with the insights and concerns of liberation theology, notably its ecclesiology, and helps clarify the meaning and potential of CST.Several essays in the volume pick up this theme even as they explore the many prisms through which one can understand “culture.” David Kaulemu reflects on the African situation in ways similar to Paulinus Odozor and Agbonkhianmeghe Orobator, calling for “moral/cultural/spiritual efforts to accompany our political and economic reforms” (37). He explores cultural resources for and barriers to human flourishing in an African context. Agnes Brazal (East Asia) and Joseph Jadhav (India) write in a similar vein: Brazal on the relationship between the role of “harmony” in an East Asian world view and the fragmentation and hybridity engendered by globalization; Jadhav on the interplay between CST and local culture in an arid rural part of India, which has created possibilities for culturally transformative action. John Coleman’s rich and nuanced reflection on North American (especially US) culture underlines the challenges CST faces.Sandie Cornish and David Freeman (Australia) and Johan Verstraeten (EU) explore ecclesiological perspectives: how episcopal, religious, and lay groups have read “the signs of the times” in their area, though largely without a cultural-critical frame. Curiously, the volume avoids any cultural critique of the Church; the dialectic “from above” and “from below” remains ad extra, although Coleman does note how US bishops have frequently undercut their ability to engage culture by focusing narrowly on the institutional interests of the Church. [End Page 212]In sum, the volume advances the work of CST by reframing key concepts within a broader perspective, in particular one that invites voices “from below.” It exposes the reader, especially those familiar with CST, to contemporary dialogues on the ethical significance of “culture” while deepening the value of CST for contemporary reflection. Contributions from Latin America and Eastern Europe, though, would have strengthened the volume.Ron MercierSt. Louis UniversityCopyright © 2012 The Society of Christian Ethics... (shrink)

While studies of higher education institutions have a long-standing disciplinary as well as interdisciplinary tradition in the UK, USA, Australia and some European countries, in the Central and Eastern Europe region (CEE) (widely defined) scholarly occupation with these issues has been critically lacking. The book under review here aims to bridge this latent divide in the scholarship with a comprehensive view of academic enterprise in Europe, while focusing on the processes of establishing the entrepreneurial university in CEE.

How does one arrive at a life in politics and policy? What happens to one's ideals when confronted with the reality that the only way to get things done in Washington is compromise? Who are the men and women who help shape our national agenda, and what drives their work? Dispatches From the Eastern Front provides fascinating, intensely personal, yet universal answers to these central questions. Recounting four decades inside Washington politics, Gerald Felix Warburg brings remarkable candor to a (...) most unusual memoir. An idealistic California baby boomer transported to the intimidating world of Capitol Hill policymaking at a young age, Warburg finds himself working to reform nuclear energy, strategic arms control, and foreign policy. As his access and power grow, greater challenges loom: how to maintain principles while cutting deals, and how to balance public purpose with private interests. An eclectic career reveals the slow and often painful development of emotional intelligence for work at the highest reaches of the public arena. (shrink)

The aim of this essay is a philosophical reconstruction of the category of Eastern Europe (as topographical and ethical, and only by implication a geographical one). This will proceed in three steps. First, deconstruction of the category in question by exposing its colonialist and post-colonialist origins. Second, projection of a new cultural geography of Eastern Europe. The main criteria of which are: 1) belonging to the European community of values, 2) being directly and permanently exposed to a paradoxical (...) cultural formation, neither European nor Asian, which poses a constant threat to all neighboring states and nations – Russia. In the third step, Eastern Europe is presented as a specifically determined way of living, experiencing, and self-understanding, localized in particular space(s); that is, a particular ethos rooted in a concrete topos/topoi. This ethos has been driven by the ideals of freedom, equality, cultural diversity, and the sovereignty of the people; and actualized in a kind of cultural flexibility, hybridity, and polyphony. However, this ethos has never been something given. It has been gradually developing throughout its dramatic history, and this was not only a history of those sublime ideals (and their partial actualization), but also of their real and brutal negation. That is why this ethos is grounded in a constantly renewed activity of self-questioning and self-searching, in a persistently recurrent will of self-determination; and that is also why Eastern Europe cannot be enclosed in a single narrative, but it expresses itself through different and often competing stories. (shrink)

In this century Australia has enjoyed the highest per capita incomes and probably the most equal distribution of income of any nation in the world. Australia has been a lighthouse social democracy. We assess the impact of the vigorous liberal economic reforms of the 1980s on economic management and steering, social integration and cohesion, on the public sector, on civil society and the public sphere. We see that the reforms have been ideologically driven and that they have negatively (...) affected the distribution of income, the deliberative capacity of the policy apparatus, and the unique institutional features of social democracy in Australia. (shrink)

What is the nature of modernity in Australia, or in the Antipodes? This article presents the view that Australia is an unhappy country because its modernity is caught between at least two different images of pasts and futures possible. There are at least two Australias, one closer to the image of modern tradition or settler capitalism, the other heading in the direction of globalism via its world cities. On contemplation, the image of doubling or pluralization spreads. For there (...) are also at least two distinct little narratives of national foundation, one dystopic, as the halfway modern society begot by penal origins in 1788, the other utopian, as the field of the transtasman social laboratory mooted into the 20th century. These divisions resonate with the theme of the two nations, from Disraeli through to Bauman, but the logical implication of the argument for the discourse about multiple modernities suggests the pluralization rather than dualization of lifeworlds and social forms. (shrink)

Australia, long seen as a remote outpost of the British Empire in the South Pacific and more recently as a loyal lieutenant of Washington, does not fit the traditional image of an imperialist country. Nonetheless, while it may not be one of the big three or four world powers, it is, I will argue, a mid-level imperialist that leverages its alliance with the United States to project power over its region. It has been and remains reliant on foreign capital, (...) but it is also a wealthy independent centre of capital accumulation and military power with its own national interests and with an increasing financial footprint overseas. (shrink)

The continuing existence and operation of the traditional law of Aboriginal and Torres Strait Islander peoples has – relatively recently – been explicitly acknowledged in Australian law. In emerging case law on the subject, the High Court of Australia has confirmed the common law recognition of the survival of Indigenous Australian law. However, in determining what it is that is recognized by the common law – in interpreting Indigenous Australian ‘traditional laws and customs’ – the High Court has disregarded (...) the knowledge reposed in those with authority or expertise in Indigenous Australian law, relying instead upon concepts and assumptions from the jurisprudence of English legal philosopher, HLA Hart. The influence of Hart’s theory in the Australian High Court’s interpretation of Indigenous Australian ‘traditional laws and customs’ is problematic, because it contains an obvious pre-legal–legal dualism reminiscent of the ‘state of nature’ – ‘civil society’ mechanism that was instrumental in the application of terra nullius to Australia. At the heart of The Concept of Law lies the notion of progression from a ‘primitive community’ with only primary rules, to an advanced legal system with a combination of both primary and secondary rules. In this article, I investigate how Indigenous Australians are positioned in relation to Hart’s pre-legal–legal dualism. I examine the ‘primitive’, pre-legal society in The Concept of Law, and its counterpart, the advanced legal system, to analyze the position of Indigenous Australian societies and law in Hart’s scheme. Finally, I analyze the construction of the dualism and consider its impact on the High Court’s interpretation of Indigenous Australian ‘traditional laws and customs’. (shrink)

Ray Billington explores the spirituality of Eastern thought and its differences from and relationships with the Western religious tradition by presenting the main principles of Hinduism, Buddhism, Taoism, Jainism and Confucianism. Billington discusses the central themes of religious philosophy, comparing Eastern and Western views of belief of God, the soul, moral decision-making, nature, faith and authority. He then challenges theism, particularly Christianity, with its belief in a personal God bestowing a certain version of "truth". He concludes that the (...) universal mysticism characteristic of Eastern thought provides a more realistic and rewarding path. (shrink)

From farmers’ markets to primetime television cooking shows, notions of ‘knowing where our food comes from’ and ‘reconnecting’ with the sources of our food are now central to a range of contemporary cultural movements and popular media texts. While these ideas have primarily been mobilized by those with activist commitments to ethical and sustainable food production, they are also increasingly appearing in the media and marketing strategies of large agribusiness and retailing corporations, including those of the major Australian supermarkets. This (...) paper explores some of the techniques currently used by major supermarkets to respond to criticisms about their food ethics, market control and relationship with producers. Using a case study of Australian supermarket Coles and its integration of its ‘Helping Australia Grow’ campaign into reality television cooking show, My Kitchen Rules, it will consider the textual practices of, and social media response to, Coles’ sponsorship and integrated advertising strategies of putting a ‘face’ to the farmers who produce the products found on supermarket shelves. By emphasizing to Coles customers that they, too, can ‘know where their food comes from’ and that their purchasing decisions support individual farmers and family farms rather than large conglomerates, these strategies help to locate Coles within a network of meanings that seek to both shift and contest negative perceptions of the supermarket chain’s corporate practices and food politics in ways that potentially complicate the activist discourses from which they draw. (shrink)