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)

Some competition was associated with all European voyages of discovery, whether considered in an intellectual or a nautical sense, but the character of the competition became confessional as the contest between states over resources to be exploited gave way to disputation between denominations over how souls might best be saved. This happened when, in the late sixteenth century, Protestant publicists began to disparage the colonial endeavours that the Spanish and Portuguese authorities had been engaged upon for more than a century, (...) and when they resolved to start the colonial process all over again, with a view to making the Atlantic World a Protestant rather than a Catholic space. This was to be achieved both by releasing what remained of the Native American population in Central and South America from Spanish tyranny, and by establishing Protestant colonies to evangelise the native populations in extensive areas of America to which the Iberians had no more than titular claims. A comparison between French and English colonial undertakings in the West Indies, and between the literatures associated with these endeavours over the course of the seventeenth century, establishes that these Protestant ambitions proved as elusive in practice as they had been myopic in theory. The conclusion seeks to explain why colonial efforts in which Catholic religious orders were involved proved more capable of linking scientific investigations with missionary concerns than was possible in colonies that were self consciously Protestant. (shrink)

During the mid-18th century, when electricity was coming into its own, natural philosophers began to entertain the possibility that electricity is the mysterious nerve force. Their attention was first drawn to several species of strongly electric fish, namely torpedoes, a type of African catfish, and a South American "eels." This was because their effects felt like those of discharging Leyden jars and could be transmitted along known conductors of electricity. Moreover, their actions could not be adequately explained by popular (...) mechanical theories. Many of the early documents supportive of the hypothesis of animal electricity were associated with the Dutch colonies in South America. This article presents and examines those documents, and shows how Dutch scientists on both sides of the Atlantic conducted experiments and communicated with each other in the 1750s and 1760s. It reveals the important roles played by inquisitive physicians and lovers of nature in South America, and by natural philosophers and collectors of exotic specimens in the Netherlands—learned men who began to make a credible case for animal electricity in some exciting places at a pivotal moment in time. (shrink)

This essay revisits the drafting of the first UNESCO Statement on Race in order to reorient historical understandings of mid-twentieth-century anti-racism and science. Historians of science have primarily interpreted the UNESCO statements as an oppositional project led by anti-racist scientists from the North Atlantic and concerned with dismantling racial typologies, replacing them with population-based conceptions of human variation. Instead of focusing on what anti-racist scientists opposed, this article highlights the futures they imagined and the applied social-science projects that anti-racist (...) science drew from and facilitated. The scientific experts who participated in drafting the first UNESCO Statement on Race played important roles in late colonial, post-colonial and international projects designed to modernize, assimilate and improve so-called backward communities – typically indigenous or Afro-descendent groups in the global South. Such connections between anti-racist science and the developmental imaginaries of the late colonial period indicate that the transition from fixed racial typologies to sociocultural and psychological conceptualizations of human diversity legitimated the flourishing of modernization discourses in the Cold War era. In this transition to an economic-development paradigm, ‘race’ did not vanish so much as fragment into a series of finely tuned and ostensibly anti-racist conceptions that offered a moral incentive for scientific elites to intervene in the ways of life of those deemed primitive. (shrink)

What happens to twentieth-century race science when we relocate it to the Global South? North Atlantic debates have dominated the conceptual history of race. Yet there is suggestive evidence of a “southern” or antipodean racial distinctiveness. We can find across the Southern Hemisphere greater interest in racial plasticity, environmental adaptation, mixing or miscegenation, and blurring of racial boundaries; endorsement of biological absorption of indigenous populations; and consent to the formation of new or blended races. Once we recognize the (...) Global South as a site of knowledge making, and not just data extraction, the picture of race science in the twentieth century changes. Once situated, or displaced, the conventional North Atlantic history of race science in the twentieth century comes to seem exceptional—and no longer normative. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 249-255 [Access article in PDF] News and Views World Parliament of Religions, Cape Town, South Africa Jim Kenney The Council for a Parliament of the World's Religions is pleased to offer this summary report of the 1999 Parliament of the World's Religions, held in Cape Town, South Africa, December 1-8, 1999. Nestled against Table Mountain and overlooking the Atlantic Ocean, Cape Town (...) is home to many races, religious traditions, and cultural varieties. Religious, spiritual, cultural, and civic leaders, groups, and communities there worked enthusiastically in partnership with CPWR to make the 1999 Parliament an unforgettable gift to the world.At the 1999 Parliament over 7,000 people from around the world--teachers, scholars, leaders, believers, and practitioners--came together to experience astonishing spiritual and cultural variety, to exchange insights, to share wisdom, to celebrate their unique religious identities; in short, to be amazed, delighted, and inspired. At the same time, participants wrestled with the critical issues facing the global community, learning about the world situation, and seeking the moral and ethical convergence that leads to shared commitment and action.The 1999 Parliament of the World's Religions was a celebration of hope and a vision of possible futures. It also gave powerful testimony to the good hearts and goodwill of the many thousands of people--from every part of the world, and from almost every religious and spiritual tradition--who believed that this gathering could indeed be the harbinger of a new day dawning.It was not the intention of those who gathered in Cape Town to create a new religion, or to diminish in any way the precious uniqueness of any path. Instead, they came together to demonstrate that the religious and spiritual traditions and communities of Cape Town, of South Africa, and of the larger world can and should encounter one another in a spirit of respect, and with an openness to new understanding. They joined with one another in a spirit of dialogue and cooperation, seeking to discover new ways to rise to the challenges and the opportunities of life at the threshold of a new century. And they came with the realization that as each of us reaches out to the transcendent in her or his own way, somehow, we are no longer strangers to one another.In commemoration of International AIDS Day, the Parliament began with the formal unveiling of the International AIDS Quilt in the picturesque area known as the Company's Garden. Each one of hundreds of handsewn panels commemorates a victim of the disease, yet the Quilt project itself is a symbol of hope and life's triumph. [End Page 249] The founder of the quilt, Cleve Jones, joined with several religious and spiritual leaders from around the world to engage in dialogue about the role of religious and spiritual communities in fighting the disease that has claimed the lives of so many people. The quilt was an especially poignant reminder of both the epidemic of AIDS in South Africa, and the role that religious and spiritual traditions play in confronting the critical issues that face the world at the end of the millennium.Participants then proceeded down Government Avenue to Darling Street and on to District Six. Costumes, religious garb, banners, and wonderful cultural variety made for a colorful and moving experience for marchers and spectators alike. With over 10,000 marchers, the procession was a highlight for many Parliament participants. The presence of protesters demonstrating their displeasure with the Parliament and its commitment to interreligious dialogue and cooperation did not diminish the spirit or the enthusiasm of the marchers.When the procession arrived in District Six, an area symbolic of both dispossession and of the human spirit, those who had once lived in this lovely spot under Table Mountain welcomed the marchers. Past residents of District Six described to those gathered how their once vibrant community was displaced when the apartheid-era government designated the area as "white only," and removed the residents to distant, underresourced townships. In the moving ceremony that followed, religious and spiritual leaders... (shrink)

During the mid-18th century, when electricity was coming into its own, natural philosophers began to entertain the possibility that electricity is the mysterious nerve force. Their attention was first drawn to several species of strongly electric fish, namely torpedoes, a type of African catfish, and a South American "eels." This was because their effects felt like those of discharging Leyden jars and could be transmitted along known conductors of electricity. Moreover, their actions could not be adequately explained by popular (...) mechanical theories. Many of the early documents supportive of the hypothesis of animal electricity were associated with the Dutch colonies in South America. This article presents and examines those documents, and shows how Dutch scientists on both sides of the Atlantic conducted experiments and communicated with each other in the 1750s and 1760s. It reveals the important roles played by inquisitive physicians and lovers of nature in South America, and by natural philosophers and collectors of exotic specimens in the Netherlands—learned men who began to make a credible case for animal electricity in some exciting places at a pivotal moment in time. (shrink)

This article employs a critical Black Atlantic frame to re-examine, re-evaluate and reinterpret the historical memory of the Black Peril in South Africa. It exposes the Black Peril as a wide-ranging racist discourse that demonised Black men as potential rapists of white women. This racist narrative was vehemently expressed in early twentieth-century South Africa. A key finding of this work is that the Black Peril was a highly successful racist campaign because it not only led to the (...) criminalisation of interracial sex between Black men and white women but was also used to justify racist laws that had far-reaching effects on social relations in the broader society – eventually yielding a white supremacist state (apartheid) – which proceeded to use the Black Peril discourse to mobilise an aggressive racialisation process for both whites and Blacks. (shrink)

Michel Foucault’s suggestion that this century would become known as “Deleuzian” was considered by Gilles Deleuze himself to be a joke “meant to make people who like us laugh, and make everyone else livid.” Whether serious or not, Foucault’s prediction has had enough of an impact to raise concern about the potential “deification” of this enormously influential French philosopher. Seeking to counter such tendencies toward hagiography—not unknown, particularly since Deleuze’s death—Ian Buchanan has assembled a collection of essays that constitute a (...) critical and focused engagement with Deleuze and his work. Originally published as a special issue of _South Atlantic Quarterly_, this volume includes essays from some of the most prominent American, Australian, British, and French scholars and translators of Deleuze’s writing. These essays, ranging from film, television, art, and literature to philosophy, psychoanalysis, geology, and cultural studies, reflect the broad interests of Deleuze himself. Providing both an introduction and critique of Deleuze, this volume will engage those readers interested in literary and cultural theory, philosophy, and the future of those areas of study in which Deleuze worked. _Contributors_. Ronald Bogue, Ian Buchanan, André Pierre Colombat, Tom Conley, Manuel DeLanda, Tessa Dwyer, Jerry Aline Flieger, Eugene Holland, Fredric Jameson, Jean-Clet Martin, John Mullarkey, D. N. Rodowick, Horst Ruthrof, Charles J. Stivale. (shrink)

The essays in this book demonstrate the breadth and vitality of American intellectual history. Their core theme is the diversity of both American intellectual life and of the frameworks that we must use to make sense of that diversity. The Worlds of American Intellectual History has at its heart studies of American thinkers. Yet it follows these thinkers and their ideas as they have crossed national, institutional, and intellectual boundaries. The volume explores ways in which American ideas have circulated in (...) different cultures. It also examines the multiple sites--from social movements, museums, and courtrooms to popular and scholarly books and periodicals--in which people have articulated and deployed ideas within and beyond the borders of the United States. At these cultural frontiers, the authors demonstrate, multiple interactions have occurred - some friendly and mutually enriching, others laden with tension, misunderstandings, and conflict. The same holds for other kinds of borders, such as those within and between scholarly disciplines, or between American history and the histories of other cultures.The richness of contemporary American intellectual history springs from the variety of worlds with which it must engage. Intellectual historians have always relished being able to move back and forth between close readings of particular texts and efforts to make sense of broader cultural dispositions. That range is on display in this volume, which includes essays by scholars as fully at home in the disciplines of philosophy, literature, economics, sociology, political science, education, science, religion, and law as they are in history. It includes essays by prominent historians of European thought, attuned to the transatlantic conversations in which Europeans and Americans have been engaged since the seventeenth century, and American historians whose work has carried them not only to different regions in North America but across the North Atlantic to Europe, across the South Atlantic to Africa, and across the Pacific to South Asia. (shrink)

This special issue of the _South Atlantic Quarterly_ focuses on theory’s role in contemporary politics, reading, and critiques of literature. Although there will always be questions raised about what theory is, what it can do, and its overall efficacy, “Theory Now” argues that those questions obscure the fact that theory is, and always has been, the precondition for thought. This issue demonstrates what it means to engage with theory in this particular historical moment. One contributor takes a critical look (...) at Michel Foucault’s final lectures, which have only recently been published in French, and evaluates their potential to instruct contemporary theory and politics. Another contributor contemplates Eve Kosofsky Sedgwick’s legacy and insists that the only way to read her work is to anticipate the effects it may have in the future rather than assume that interpretations of her scholarship are now settled. With this issue, recently appointed editor Michael Hardt inaugurates “Against the Day,” a new section composed of short essays that focus on a topic of contemporary political importance. (shrink)

This collection of essays marks the fiftieth anniversary of the publication of Frantz Fanon’s classic study of anticolonial struggle, _The Wretched of the Earth_. Scholars explore the relevance of Fanon’s work for current modes of psychoanalysis, postcolonial theory, and political thought. One contributor reposes a classic question of postcolonial scholarship: what does it mean for a colonial Caribbean man to practice a Continental intellectual tradition? Others identify Fanon’s experiences working at a mental institution in colonial French Algeria as a powerful (...) influence on his psychoanalytic perspective. This issue revitalizes Fanon’s canonical status as Third World theorist by asserting that the main imperatives of Fanon’s work remain as urgent as ever: combating the psychic and physical violence of colonialism, achieving real forms of liberation for colonized peoples, and ending the degradation of people of color. Contributors: Matthew Abraham, Gerard Aching, John E. Drabinski, Grant Farred, Nigel C. Gibson, Priyamvada Gopal, Joy James, Ranjana Khanna, Alfred J. López, Miguel Mellino, Simon Morgan Wortham, Richard Pithouse Grant Farred is Professor of Africana Studies and English at Cornell University. He is the former editor of the _South Atlantic Quarterly_ and the author, most recently, of_ Long Distance Love: A Passion for Football_. (shrink)

In this classic work by one of America's most distinguished historians, Daniel Boorstin enters into Thomas Jefferson's world of ideas. By analysing writings of 'the Jeffersonian Circle,' Boorstin explores concepts of God, nature, equality, toleration, education and government in order to illuminate their underlying world view. The Lost World of Thomas Jefferson demonstrates why on the 250th anniversary of his birth, this American leader's message has remained relevant to our national crises and grand concerns. "The volume is too subtle, too (...) rich in ideas for anyone to do justice to it in brief summary, too heavily documented and too carefully wrought for anyone to dismiss its thesis. . . . It is a major contribution not only to Jefferson studies but to American intellectual history. . . . All who work in the history of ideas will find themselves in Mr. Boorstin's debt."—Richard Hofstadter, South Atlantic Monthly. (shrink)

In this classic work by one of America's most distinguished historians, Daniel Boorstin enters into Thomas Jefferson's world of ideas. By analysing writings of 'the Jeffersonian Circle,' Boorstin explores concepts of God, nature, equality, toleration, education and government in order to illuminate their underlying world view. _The Lost World of Thomas Jefferson_ demonstrates why on the 250th anniversary of his birth, this American leader's message has remained relevant to our national crises and grand concerns. "The volume is too subtle, too (...) rich in ideas for anyone to do justice to it in brief summary, too heavily documented and too carefully wrought for anyone to dismiss its thesis.... It is a major contribution not only to Jefferson studies but to American intellectual history.... All who work in the history of ideas will find themselves in Mr. Boorstin's debt."—Richard Hofstadter, _South Atlantic Monthly_. (shrink)

Portuguese enclaves in Brazil and Angola maintained bilateral trade and cultural exchanges from the sixteenth to the middle of the nineteenth century. While in Brazil the growth of the mulatto population appears as a key feature of Luso-Brazilian colonialism, and Afro-Brazilians have come to constitute the majority of the current Brazilian population, mulattos never exceeded 2 per cent of the Angolan population prior to the 1970s. And yet Luso-Brazilian miscegenation eventually became the bedrock of ‘lusotropicalism’, an essential component of Portugal's (...) colonial ideology in the second half of the twentieth century. To understand these paradoxes, beyond the demographic figures, this chapter examines the historical processes concerning mulattos as a group on both sides of the South Atlantic. Among its conclusions is that miscegenation is a necessary but insufficient condition for the growth of a mulatto population. (shrink)

Referring to a past that never was, dij vu shares a structure not only with fiction, but also with the ever more sophisticated effects of media technology. Tracing the term from the end of the nineteenth century, when it was first popularized in the pages of the Revue philosophique, Peter Krapp examines the genealogy and history of the singular and unrepeatable experience of dij vu. This provocative book offers a refreshing counterpoint to the clichid celebrations of cultural memory and forces (...) us do a double take on the sanctimonious warnings against forgetting so common in our time. Disturbances of cultural memory-screen memories, false recognitions, premonitions-disrupt the comfort zone of memorial culture: strictly speaking, dij vu is neither a failure of memory nor a form of forgetting. Krapp's analysis of such disturbances in literature, art, and mass media introduces, historicizes, and theorizes what it means to speak of an economy of attention or distraction. Reaching from the early psychoanalytic texts of Sigmund Freud to the plays of Heiner M]ller, this exploration of the effects of dij vu pivots around the work of Walter Benjamin and includes readings of kitsch and aura in Andy Warhol's work, of cinematic violence and certain exaggerated claims about shooting and cutting, of the memorial character of architecture, and of the high expectations raised by the Internet. Peter Krapp, lecturer in the Department of Cultural Studies and Comparative Literature at the University of Minnesota, coedited "Medium Cool," a special issue of the South Atlantic Quarterly on contemporary media theory. He has published in the fields of German studies, media studies, and literary theoryand, since 1995, has acted as editor of the Hydra Web site for theories of literature and media. (shrink)

Pela pena de homens de letras de Portugal e do Brasil, a aproximação cultural entre os dois países tornou-se um ideal pelo qual valia a pena lutar e que encontrou espaço adequado nas recentes sociedades republicanas de aquém e além-Atlântico. João de Barros e Olavo Bilac foram os arautos deste projecto que, exaltando os laços de uma comum identidade – história, tradição, cultura, raça – e neles se fundamentando, salvaguardadas as respectivas independências, pretendia criar, em conjunto com Angola, uma unidade (...) política de domínio do Atlântico Sul e de interlocutora forte na cena internacional. Neste sentido, deram corpo a uma verdadeira militância que iria encontrar na criação da revista Atlântida, patrocinada por altas entidades da política externa dos dois governos, a sua expressão de maior significado. (shrink)

French philosopher Michel de Certeau wrote about seventeenth-century mysticism, religion and pluralism, architecture, everyday life, and the history of anthropology. But because critics of his works have tended to fragment it into hermetic compartments, dealing only with what is relevant to their own fields, the expansiveness of his ouevre has suffered damaging distortions in the secondary literature. This special issue of _South Atlantic Quarterly_ provides the first comprehensive view of his complete work, with contributors evaluating his weaknesses as well (...) as his strengths. With articles that engage directly—as well as theoretically—with de Certeau, this collection corrects a long-standing imbalance in the criticism by covering works from two periods about which little is known in anglophone circles: his early books on religious history and his midlife histories of mysticism and possession. It also includes critiques from queer theory and feminist theory, as well as comparative readings that assess de Certeau alongside his famous contemporary, Michel Foucault. With articles by an international array of scholars who address both the secular and the religious thinker, this special issue is the most definitive study to date of this important twentieth-century thinker. _Contributors. _Jeremy Ahearne, Frederick C. Bauerschmidt, Ian Buchanan, Philippe Carrard, Claire Colebrook, Tom Conley, Verena Andermatt Conley, Catherine Driscoll, Carla Freccero, John Frow, Richard Terdiman, Timothy Tomasik, Marie-Claire Vallois, Graham Ward. (shrink)

Milton Ohata reviews Luiz Felipe de Alencastro’s O trato dos viventes: Formação do Brasil no Atlântico Sul [Mortal Traffic: The Formation of Brazil in the South Atlantic]. O trato dos viventes begins from a simple but consequential premise: that in the history of Portuguese America, the whole is not the sum of its parts; that is, it cannot be understood by merely combining the histories of its various regimes. Rather, local history is to be interpreted in the light (...) of its effective connections, in reciprocal determination, with the history of capitalism — in which the slave trade played an indispensible part. (shrink)

The encyclical Laudato si’ can be read as a religious ethic in several different ways. Contributors to this focus issue read it as magisterial teaching, as environmental thought, as Global South criticism, as Latinx theology, and as philosophy of religion. Foregrounding South American and Latinx receptions, the cumulative argument of this focus issue is that LS represents a cultural event that invites interpretations from contexts and disciplines beyond North Atlantic theological ethics.

This article treats the political thought of Simón Bolívar, a leading figure in South America's struggle for independence. It describes Bolívar's ideas by reference to both their broadly Atlantic origins and their specifically American concerns, arguing that they comprise a theory of `republican imperialism', paradoxically proposing an essentially imperial project as a means of winning and consolidating independence from European rule. This basic tension is traced through Bolívar's discussions of revolution, constitutions, and territorial unification, and then used to (...) frame a comparison with the founders of the United States. It suggests, in closing, that contextual similarities amongst the American revolutions make them particularly apt subjects for comparative study of the history of political thought. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 1999 Parliament of the World’s ReligionsJim KenneyThe Council for a Parliament of the World’s Religions (CPWR) is delighted to announce the convening of the 1999 Parliament of the World’s Religions, December 1–8, 1999, in Cape Town, South Africa. Nestled against Table Mountain and overlooking the Atlantic and Indian Oceans, Cape Town is home to many races, religious traditions, and cultural varieties. Religious, spiritual, cultural, and civic (...) leaders, groups, and communities there are working in partnership with CPWR to make the 1999 Parliament an unforgettable gift to the world.In the spring of 1988 the Council for a Parliament of the World’s Religions was formed with the commitment to celebrate the hundredth anniversary of the first Parliament of Religions, held in Chicago in 1893. The 1993 Parliament of the World’s Religions was one of the most extraordinary interreligious events of all time. Almost eight thousand participants came together to celebrate the commonalties and diversities of the world’s religious and spiritual traditions and to explore religious and spiritual responses to the critical issues that face the human community.Part of the legacy of the 1993 Parliament was a widespread conviction on the part of religious and spiritual leaders and participants from the grassroots that what had taken place in Chicago must continue. The parliament testified to a new spirit emerging around the world, characterized by new interreligious encounter, understanding, and cooperation. In the wake of the 1993 event, the council began to shape two initiatives designed to foster interreligious dialogue and shared action in metropolitan Chicago and around the globe. To highlight and punctuate these ongoing efforts, CPWR made a powerful commitment that, beginning in 1999 and every five years thereafter, a new parliament would be convened somewhere in the world.The diversity of the global community has never been more apparent. Today, metropolitan centers like Chicago exhibit an unprecedented variety of cultures. Advanced technology and communications have transformed the world into a global village. As a consequence, awareness of the richness of the human family in its racial, ethnic, cultural, social, religious, and spiritual dimensions is growing worldwide. The beauty and promise of this diversity is that we are mysteries and opportunities to one another. We are strangers who can become neighbors and friends. Simply in sharing who we are with each other, we all can broaden our horizons, deepen our [End Page 201] understandings, and get in touch with new sources of compassion and vision, courage and hope.At a Parliament of the World’s Religions, people from around the world—teachers, scholars, leaders, believers, and practitioners—come together to experience astonishing spiritual and cultural variety, to exchange insights, to share wisdom, to celebrate their unique religious identities; in short, to be amazed, delighted, and inspired. At the same time, participants wrestle with the critical issues facing the global community, learning about the world situation, and seeking the moral and ethical convergence that leads to shared commitment and action.The Parliament experience unfolds as a spectacular opening ceremony welcomes thousands of adherents of the world’s religious and spiritual traditions. In the days that follow, participants eagerly engage in interreligious encounter and education through lectures and workshops, plenary sessions, and performances. In shared observances, meditation, and prayer, persons from all walks of life find inspiration and renewal. And in chance meetings in corridors and on the street, each finds that the world is paradoxically both a smaller and a richer place than she or he ever imagined.In a period of heightened spiritual interest and renewal, the 1999 Parliament of the World’s Religions in Cape Town, South Africa, will offer countless opportunities for discovery and inquiry. Participants will be able to touch their own traditions at deeper levels. They can explore the origins, development, and perspectives of unfamiliar paths. They can compare and contrast beliefs and practices from widely separated places and times. Through lectures, workshops, and plenary sessions, through worship, prayer, or meditation, and through chance meetings with people from around the world, the parliament event will offer everything from occasions for personal spiritual growth and exposure to transformative approaches to social engagement to new friendships and an... (shrink)

From an African point of view, there is no social justice in the world today and, from that point of view, there may not be much difference between the African, African-American, Asian, or even Western perspectives. There may, however, be some difference in the reasons given in support of this perspective or, rather, conclusion. The African perspective is heavily influenced by events such as the trans-Atlantic slave trade, colonialism, and, more recently, by the report of South Africa’s Truth (...) and Reconciliation Commission and the bombing of the American Embassies in Kenya and Tanzania. The reason, in part, is that all of these events or reports seem to reinforce the belief, which I take to be contrary to the core principle of social justice, that African lives are either worthless or do not count as much as others. Further, they seem to have the effect of cheating Africans or making fools out of them, which, from a traditional Akan point of view, is a violation of the tenets of social justice. (shrink)

These are hard days for globalism. A major candidate for the United States presidency ran on an anti-immigration, anti-free-trade platform and denounced such venerable international institutions as the North Atlantic Treaty Organization and the United Nations. The European Union is under threat after the vote for Brexit; the Euro is under strain. China is denouncing and ignoring the result of an international arbitration over its claims to the South China Sea. Nationalist, xenophobic political parties are in the ascendency (...) around the world, buoyed by the fears and pains of populations for whom global trade has been no boon and to whom waves of new immigrants seem threatening both economically and socially. So it is both strange and uplifting, in this atmosphere, to encounter the ambitious and enthusiastic globalism of Lawrence Gostin's important, field-founding work, Global Health Law. Equal parts encyclopedia and manifesto, the book seeks both to provide exhaustive and up-to-date descriptions of the already-substantial body of international health law and of its implementing institutions and to chart Gostin's vision for their vigorous expansion. And that vision is nothing if not expansive. (shrink)

Il y a trois défis pour la sécurité de l’Ouest. Le premier est que l’Ouest, comparé à l’Asie de l’Est, est en déclin. Dans vingt-cinq ans, la taille économique de la Chine continentale pourrait être supérieure à la taille du marché américain ; celle de l’Inde et de l’Indonesie être supérieure à la taille économique de l’Allemagne ; celle de la Corée du Sud excéder l’Angleterre ou la France ou l’Italie. Le second est la prolifération d’un savoir à doubleemploi et (...) le désastre économique de l’ex-Union Soviétique qui auront pour conséquence vraisemblable une prolifération du nucléaire. Le troisième concerne les changements de valeurs qui s’opèrent à l’Ouest et qui favorisent la formation de sociétés occidentales de moins en moins aptes à attaquer ou à se défendre. Mais la réduction du poids de l’Occident dans l’économie globale ne garantit plus que les efforts faciles l’emportent face aux défis du futur, qu’ils viennent des pouvoirs renforcés de l’Est asiatique ou des “desperados” islamiques. Ces défis ne seront vraisemblablement pas relevés au moyen de deux fausses prescriptions qui trouvent quelques faveurs en Europe Continentale. Premièrement, une grande partie de l’Europe de l’Ouest est lasse d’être confrontée à la “destruction créatrice” de ses emplois du fait de la concurrence de l’Asie de l’Est et désire ardemment le protectionnisme. Le remède protectionniste se bâtit sur un diagnostic grandement correct des problèmes occidentaux, mais il est tout de même dangereux si l’on met en perspective la morale, l’économie et la politique du pouvoir. Deuxièmement, certains Européens reconnaissent à juste titre que les grandes puissances historiques, comme la Grande- Bretagne ou la France ou l’Allemagne, n’ont plus une envergure suffisante pour être qualifiées de grandes puissances. Cependant, elles sousestiment la gravité et la vitesse du déclin de l’Occident. Une Europe définie par le noyau dur francoallemand deviendra trop étroite, avant même qu’elle ne soit établie dans cette structure. Vraisemblablement, même l’Union Européenne dans sa totalité sera trop petite avant qu’elle ne devienne une véritable communauté sur le plan sécuritaire. Au lieu de ces fausses prescriptions, cet article propose trois réponses aux dilemmes de l’Occident, ou encore trois façons de gérer le déclin de l’Occident. Premièrement, seule la coopération atlantique promet d’être une réponse efficace au dynamisme de l’Asie de l’Est et au déclin de l’Ouest. De plus, la coopération entre l’Amérique du Nord et l’Europe de l’Ouest a besoin d’être complétée par un nouvel engagement à l’égard d’une économie globale ouverte et d’une disposition à s’ajuster aux défis de celle-ci, afin de coopter l’Est asiatique dans une sphère globale de coprospérité. Cela doit vraisemblablement engendrer quelques coupes radicales dans l’Etat-providence. Deuxièmement, la prolifération nucléaire exige aussi une réponse. Il est concevable que la stratégie de défense contre la Chine soit encore plus difficile dans une vingtaine d’années qu’elle le fut contre l’Union Soviétique dans les années 1980. Mais cela ne devrait pas être une excuse pour ne pas construire des missiles de défense en réponse à ceux de l’Iran, de l’Irak, de la Lybie ou de l’Algerie. Troisièmement, les changements des valeurs en Occident semblent plus difficiles à traiter, mais ils renforcent la nécessité d’investir dans la coopération occidentale plutôt qu’uniquement européenne, la nécessité de coopter l’Asie de l’Est plutôt que de plonger dans une autre guerre froide, et la nécessité de contenir l’Etat-providence plutôt que de le développer. There are three challenges to Western security. First, compared to East Asia the West is in decline. In another twenty-five years, the economic size of Mainland China may exceed the size of the American market, India and Indonesia may exceed Germany, South Korea may exceed Britain or France or Italy. Second, the proliferation of dual use knowledge and the economic disaster in the former Soviet Union are likely to result in some nuclear proliferation. Third, value changes within the West will make Western societies ever less capable of deterrence and defense. But the reduced weight of the West in the global economy no longer guarantees that leisurely efforts succeed in meeting future challengers, whether from East Asian great powers or Islamic desperados. These challenges are unlikely to be met by two false prescriptions which enjoy some appeal in Continental Europe. First, much of Western Europe gets tired of observing the “creative destruction” of its jobs by East Asian competitors and longs for protectionism. The protectionist cure is built on a largely correct diagnosis of some Western problems, but nevertheless dangerous from an economic, moral, and power politics perspective. Second, some Europeans rightly recognize that historical great powers, like Britain or France or Germany, are no longer large enough to be great powers. But they underestimate the severity and speed of the decline of the West. A Franco- German core Europe will become too small, even before it is established. Conceivably, even the entire European Union will be too small before it becomes an effective security community. Instead of these false prescriptions this paper advocates three responses to Western dilemmas, or three modes of managing Western decline. First, only Atlantic cooperation promises to be an effective response to East Asian dynamism and Western decline. Moreover, cooperation between North America and Western Europe needs to be complemented with a renewed commitment to an open global economy and a readiness to adjust to its challenges, in order to coopt East Asia into a global co-prosperity sphere. This is likely to necessitate some radical cuts in the welfare state. Second, nuclear proliferation also needs some response. Conceivably, strategic defense is as difficult against China twenty years from now, as it was against the Soviet Union in the 1980s. But this should be no excuse for not building a missile and air defense against the likes of Iran, Iraq, Lybia, or Algeria. Third, the value changes within the West seem least tractable, but they reinforce the necessity of investing in Western rather than merely European cooperation, the necessity of coopting East Asia rather than stumbling into another Cold War, and the necessity for containing the welfare state rather than expanding it. (shrink)

Antao Gonçalves, a Portuguese explorer, began the slave trade in 1445 with the first purchase of slaves on the African coast: “nine Blacks and some gold powder in exchange for European merchandises.” Portuguese sailors continued this trade until the end of the fifteenth century. The slaves, black for the most part, were brought to Portugal or sold in the markets of Lagos, which were crowded with buyers seeking colored servants. These slaves also served in the development of the Atlantic (...) Isles (Sao Tome, and the Cape Verde Islands) where their knowledge of agriculture and their endurance for labor were of great value. As we know, the conquistador's enslavement of indigenous people to develop the New World followed soon after its discovery, but the Indians, a fragile workforce, could not take the hard labor of the mines and fields. The obvious solution was to replace them with black slaves. Thus began the triangular trade at the start of the sixteenth century. For the next four centuries this commerce would continue to grow. It would become the largest trafficking of slaves that humanity has ever known, as well as the dominant feature in dealings between Europe and Africa south of the Sahara. The frequency and density of the human cargoes extracted from Africa would intensify until the trade's peak in the last third of the eighteenth century. Although relatively short (1800-1880), the period of underground trade that followed nonetheless inflicted a particularly significant drain on an already anemic continent. (shrink)

For an ideology described by Marx himself as one that was suitable only for advanced societies, backward Naples ironically served as the point of entry for Marxism in Italy. As theorists and activists, the great Neapolitan Marxists—Antonio Labriola, Carlo Cafiero, Arturo Labriola, and Amadeo Bordiga—completely dominated the initial stages of the movement. For an understanding of the severe socio‐economic conditions that did much to make Naples the incubator of radicalism in post‐Risorgimento Italy, the literature of the meridionalisti (southern reformers) remains (...) indispensable. Under attack on both sides of the Atlantic by a new generation of historians who admirably seek to produce a nuanced history of the South by rising above the stereotypes associated with a one‐dimensional image of the “Southern Problem,” the meridionalisti require supplementing today as historians. Nevertheless, the reaction against them has been too extreme. They remain invaluable eye‐witnesses to the conditions and events that formed the historical context of Marxism's momentous appearance in Italy. (shrink)

In 1946, Tom Brock spent part of his summer dumping mustard gas bombs off a barge into the Atlantic Ocean. Brock was a civilian employed by the United States Army Transport Service in Charleston, South Carolina. His job was to dispose of surplus bombs and drums filled with mustard gas. Sulphur mustard, commonly called “mustard gas,” can take several forms: a liquid, a solid, or a vapour. Mustard gas, named for its mustard-like color and smell, is a vesicant (...) that is toxic to humans and causes blistering and burns, affecting the lungs, eyes, and skin. Brock recalled that he and the soldiers enjoyed watching the occasional bomb explode as it sunk into the water. “We thought it was fun,” explained Brock. “I was 18 or 19 years old. We weren’t scared. We didn’t fear any explosive. We thought we were immortal.” Later that summer he was required to guard a barge of bombs that were leaking mustard gas, which looked to him like hot molasses. Due to the known health risks, Brock was told to wear a protective suit and gas mask. However, it was a hot day so he loosened the straps around his legs. As a result, enormous blisters developed, swelling out like a balloon from his toes to his knees. His summer job was no longer fun as he experienced firsthand the health hazards of exposure to mustard gas. (shrink)

I argue that the lived experience we, the human species, are going through in 2020 is no longer an epoch of changes but a change of epoch. Post-pandemic is becoming meaningless in a change of epoch. My argument is based on the history of the colonial matrix of power rather than in particular thematic histories which, in this case, will be the history of pandemics and the history of the economy. Both are working together, globally now, and entangled in the (...) colonial matrix of power, which can not be found in the origin of the universe, in Babylon or in Greece. It did not exist until the 16th century in the Atlantic, the Black and the White, the North and the South. The logic of coloniality is the logic of the invisible and it is by understanding its historical foundation, its unfolding and the radical transformations in the past two decades, that the signs of the change of epoch can be perceived and understood. (shrink)

ExcerptThe Ukraine war since February 2022 has exposed stark cleavages in international politics. The end of history long ago ended, and with it the conviction that Western civilization and its distinctive form of modernity would become universal.1 The clash of civilizations, in the model outlined by Samuel Huntington, has also been shown to be misdirected, although not entirely misguided.2 There is a struggle between civilizations, but the line is drawn not between the great religious blocs but along rather different lines. (...) It is the Atlantic West that has emerged as the leading contender, provoking a range of reactions from Eurasia and the Global South. The front line now runs within the Global North, between the Atlantic powers and an ill-defined Eurasian bloc, both of which are firmly part of European culture and civilization. The conflict can be viewed as a type of civil war, generated not by civilizational conflict per se but by geopolitics. The political West that took shape in Cold War I represented a distinctive combination of power and authority. Power was expressed above all by the military potential vested in the United States and formalized in a multilateral format with the creation of the North Atlantic Treaty Organization (NATO) in 1949. Authority was generated by the principles underlying the political West, whose founding document is the Atlantic Charter of August 1941, which enunciated Wilsonian themes of democracy and security. (shrink)

This article challenges scholarly understanding of an 1837 mutiny in the First West India Regiment. In the Anglo-Trinidadian narrative, African-born soldiers acted out of blind rage, failing in their rebellion because they lacked skill with rifles and bayonets and did not understand either the terrain of Trinidad or its location in the Atlantic littoral. This article’s counterargument is that the rebels, led by a former slave-trader, Dâaga, who had been kidnaped by Portuguese traders at either Grand-Popo or Little Popo, (...) was, with other African-born soldiers, well familiar with military weapons and, after time in the Caribbean, the ecosystem, society, and topography of Trinidad. Dâaga aimed at escape from eastern Trinidad for either Tobago or nearby South America, but was thwarted after English officers captured some mutineers, while the soldiers who remained on the run clashed with a mixed-race Spanish-speaking militia on the only road to an east-coast point of escape. (shrink)

D'Arcy May, in his review, contends Magliola argues that the Buddhist doctrines of no-self and rebirth are contradictory, whereas Magliola in fact argues just the opposite--that these two Buddhist doctrines are not contradictory (and he explains why). What Magliola does contend is that Buddhist no-self and rebirth contradict the Catholic teachings of individual identity and "one life-span only." D'Arcy May's review contends that Magliola admits "authoritative statements" are "hard to come by" in Buddhism, whereas Magliola in his book contends that (...) "authoritative statements" play a very important role in Buddhism: his book explains how "authority" functions in Buddhism, and he directs readers to the careful "vetting" of his book--including his discussions of "authority in Buddhism"-- by Ven. Bhikkhu Bodhi (for Theravada) and Ven. Dr. Dhammadipa [Fa Yao] (for both Theravada and the two "Big Vehicles"). His book also cites approvals by several established academics who are Buddhologists. Magliola's "Reply" goes on to argue that D'Arcy May's interpretation of the "sensus fidelium" foists the opinions of "white intellectual elites and higher-income Catholics of the North Atlantic tier of countries and their geographical projections--Australia, etc. (only 9 percent of the world's Catholic population) upon the 68 percent of Catholics who live in the global South and East. Magliola's "Reply" also expresses his dismay that D'Arcy May, throughoout his review, dodges the pivotal Derridean notion of "samenesses erected by irreducible difference" though this "thought-motif" constitutes the scaffolding of Magliola's entire book. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hurricane Gloria LAWRENCE DUGAN A screaming northern gale flew past his wild words And slammed the sails, and pulled a wave toward heaven. —Aeneid, i.102–3 (Sarah Ruden, trans.) i. A phalanx of weather tools at the door, A shovel, an ice-pick, an umbrella, A new cane, leaning against each other, Plastic fabricated to resist storms, Reminds me of a storm I rode out years ago, The Nor’easter of 1985, (...) On the twenty-first floor of 5 Penn Center Across the street from where the Fox Theater Spread the bright wings of its marquee, folded Now forever, torn down, and then replaced With a glass-box not unlike the office I looked out of, watching the rain lashing Windows, tearing at the flags hung on poles On other buildings, solitary banners Left up as if to challenge the weather To do its worst, to refute the young storm Tearing northeast out of the Atlantic, Predicted only a few days before As a hurricane, that didn’t happen, But leaving the high-rise building nearly Deserted, with the ticker still running Across the wall; the market had opened Empty office or not, unoccupied Desks giving it that strange quietude Peculiar to such spaces, which the mind Expects to be filled, even while seeing Otherwise. arion 28.2 fall 2020 66 hurricane gloria I felt like a sailor for The only time in my life, stepping off The elevator at 21, and then Walking into the main hall and sensing The building swayed slighty, barely feeling It but knowing it distinctly, hearing It creak exactly as I had heard ships At sea in dozens of movies, and with The sound, the sway, the massive grid of pipes And beams giving and taking. jms Old timers hadn’t warned me about this Although some had ridden out several Storms as bad, real or metaphorical, Not even old Harris who remembered Moving down from Susquehanna county In ’29, to Wall Street and the Crash. ii. Future archaeologists of urban Storms will study pictures of umbrellas Taking flight, wrecked synthetic shapes blooming Against resistant hands, then abandoned, Stuffed into trash cans, twirling down alleys, Pastels, stripes or old-fashioned banker-black, The edge of the story, the windy street’s Last rebuke to those daring to stagger To lunch but caught in the nor’easterly Gale’s grey wall of wind and rain that rattled Doors and buckled windows. The building held Two dozen companies, and I still like To think one fronted for an anchorite, Some isolated individual Up on 24, alone at his desk In a skyscraper office for ten years Praying, sometimes looking down the cliff walls At the peregrine falcons sweeping home Lawrence Dugan 67 To their massive nest stuffed tight in the bronze Lap of a statue seated on City Hall, One of the allegories of Founders And Lenape chiefs placed high over Broad, The hawks diving downward athwart the storm Coming on in grey curtains wavering Over the city and the Delaware Valley. Across the river in Jersey The pines begin, in Camden the street dirt Is sand; halfway to the shore the forest Runs above the expressway, farms below, The pines flourishing in sandy barren Earth lacking nitrogen, incinerating Every dozen years, thousands of acres Blowing away in flames seen at the shore. After that rain those woods were safe for weeks. iii. Ten years and two jobs later I needed Census material and found it online On a rainy day in Center City In a high-rise office nearby, a halfDay ’s work done to my surprise in only Twenty minutes, then realizing as I Stood up from a computer that the view Was familiar. I was back on 21 In my old office; jms had moved But the grey sky cleared with a sweep of wind And the view north and south looked as before Wherever the market’s ticker-tape rolled now. The weather had surprised me again; The only full rainbow I ever saw, The ancient sign that spares the world from floods, A pure unblemished iridescent span, Appeared late in spring, in a sun shower.... (shrink)

MARINA PAOLA BANCHETTI-ROBINO is Associate Professor and Chair of the Philosophy Department at Florida Atlantic University. Her areas of research include phenomenology, philosophy of language, philosophy of science, philosophy of mind, and zoosemiotics. Her publications have appeared in such journals as Synthese, Husserl Studies, Idealistic Studies, Philosophy East and West, and The Review of Metaphysics. She has also contributed essays to The Role of Pragmatics in Contemporary Philosophy (1997), Feminist Phenomenology (2000), and Islamic Philosophy and Occidental Phenomenology on the (...) Perennial Issue of Microcosm and Macrocosm (2006). She co-edited Philosophies of the Environment and Technology (1999) and is currently working on a book-length project entitled The Birth of Science Out of the Spirit of Myth: A Historico-Phenomenological Re-Examination of the Crisis of the European Sciences. BERNARD BOXILL was born in Saint Lucia, West Indies where he received his primary and secondary education. He studied philosophy at the University of New Brunswick, Canada and at the University of California, Los Angeles where he was awarded a doctorate in philosophy in 1971. He has published numerous articles, a book, Blacks and Social Justice (1992), and is professor of philosophy at the University of North Carolina at Chapel Hill. ED BRANDON was born and educated in England, studying philosophy and linguistics at The University of York, England, and later philosophy at The University of Oxford with the late John Mackie. After teaching in Sierra Leone and briefly in England, he went to teach philosophy of education at the University of the West Indies at Mona, Jamaica in 1978. From 1992 he has been attached to a policy unit of the Vice-Chancellery, based at the Cave Hill campus in Barbados, where he has been assisting since 2000 with a new major in philosophy. His academic work can be accessed from http://cavehill.uwi.edu/bnccde/epb/personalpage.html CAROLYN CUSICK is a doctoral candidate in the Department of Philosophy at Vanderbilt University. She is a founding member of the Phenomenology Roundtable. Her research focuses on feminist epistemology, Africana philosophy, and phenomenology. LEWIS GORDON is President of the Caribbean Philosophical Association. He is Laura H. Carnell Professor, the most distinguished chair, at Temple University, where he holds appointments in philosophy, religion, and Judaic studies and directs the Institute for the Study of Race and Social Thought and the Center for Afro-Jewish Studies. He is also Ongoing Visiting Professor of Philosophy and Government at the University of the West Indies at Mona, Jamaica. He is the author of several books, including the award-winning Her Majesty's Other Children: Sketches of Racism from a Neocolonial Age (Rowman and Littlefield, 1997), Disciplinary Decadence: Living Thought in Trying Times (Paradigm, 2006), An Introduction to Africana Philosophy (Cambridge University Press, forthcoming), and co-editor of A Companion to African-American Studies (Blackwell, 2006) and Not Only the Master's Tools: African-American Studies in Theory and Practice (Paradigm, 2005). CLEVIS HEADLEY is currently Associate Professor of Philosophy at Florida Atlantic University, director of the Ethnic Studies Certificate Program, as well as director of the Master's in Liberal Studies. Professionally, he serves as the Vice-President and Treasurer of the Caribbean Philosophical Association. Professor Headley has published widely in the areas of Critical Race Theory and Africana philosophy. He has also published in Analytic philosophy, focusing specifically on Gottlob Frege. PAGET HENRY is Professor of Sociology and Africana Studies at Brown University. He is the author of Caliban's Reason: Introducing Afro-Caribbean Philosophy, Peripheral Capitalism and Underdevelopment in Antigua, and the co-editor of C. L. R. James' Caribbean. Professor Henry also serves as the editor of the C. L. R. James Journal, and has published numerous articles on the political economy of the Caribbean as well as on African, African-American, and Afro-Caribbean philosophy. ESIABA IROBI is Associate Professor of International Theatre/Performance Studies at Ohio University, Athens. His groundbreaking book: A Theatre for Cannibals: Resisting Globalization on the Continent and Diaspora since 1441 will be published by Palgrave Macmillan, London, in 2007. He has been invited to be an External Resident Fellow at the prestigious Dartmouth College Humanities Institute for the 2007-2008 academic year. CHIKE JEFFERS is a graduate student in the Ph.D. program of the Philosophy Department at Northwestern University. His interests are in Africana philosophy, social and political philosophy, ethics, philosophy of religion and aesthetics. He is originally from Toronto, Ontario, Canada. CATHERINE JOHN is Associate Professor of African Diaspora Literary and Cultural Studies at the University of Oklahoma. Her book Clear Word and Third Sight: Folk Groundings and Diasporic Consciousness in African Caribbean Writing was co-published by Duke University Press and UWI Press in 2003. She has published several articles on Caribbean literature and culture and her current book project is entitled The Just Society and the Diasporic Imagination. She spends her summer working in Woodside, St. Mary, Jamaica helping with a summer school for children and participating in the community's emancipation celebration. KENNETH KNIES is a doctoral student in philosophy at Stony Brook University. His areas of focus are phenomenology and ancient philosophy. He is also a contributing editor for Political Affairs magazine. EDIZON LEN is a photographer and coordinator of the Fondo Documental Afro-Andino at the Universidad Andina Simòn Bolivar in Quito, Ecuador. In 2006, he was curator of the photo exhibit "The Color of the Diaspora" presented at the Cultural Center of the Catholic University of Ecuador and the University of Tennessee in Knoxville. He is currently completing his doctorate at the Universidad Andina Simòn Bolivar with a focus on Maroon thought. REKHA MENON is Associate Professor of Art History at State University of New York, Buffalo State. She is the author of Seductive Aesthetics of Post Colonialism (forthcoming). Her area of research focuses on current philosophical investigations in colonial and neocolonial aspects of Indian art, artistic/cultural practices and philosophies and their relationship to Western arts and philosophies. Her manuscripts under review are: Ashamed of Our Nakedness, Is There Ever a Naked Body? Ambivalence in Contemporary Indian Expressive Aesthetics and Insatiable Desire. MICHAEL R. MICHAU is a Ph.D. candidate in the Philosophy and Literature Program at Purdue University, and during the 2006-2007 school year, a lecturer in the Department of Comparative Studies and Department of Philosophy at Ohio State University. He is the co-founder and co-secretary of the North American Levinas Society. CHARLES W. MILLS is Distinguished Professor of Philosophy at the University of Illinois at Chicago. He works in the general area of oppositional political theory, and is the author of numerous articles and three books: The Racial Contract (Cornell University Press, 1997), Blackness Visible: Essays on Philosophy and Race (Cornell University Press, 1998), and From Class to Race: Essays in White Marxism and Black Radicalism (Rowman and Littlefield, 2003). MABOGO P. MORE is currently Associate Professor of Philosophy at the University of KwaZulu-Natal, South Africa. He has published articles on African philosophy and social and political philosophy in a number of academic journals, such as South African Journal of Philosophy, Dialogue and Universalism, Alternation, Theoria, and African Journal of Political Science. MARILYN NISSIM-SABAT, Ph.D., M.S.W. is Professor Emerita and Adjunct Professor of Philosophy, Lewis University. Dr. Nissim-Sabat is also a psychotherapist in private practice. She is the author of numerous book chapters and papers in the fields of philosophy (Husserlian phenomenology), psychoanalysis, feminism, and critical race theory. Citations of her works can be found on her website: marilynnissim-sabat.com. FREDERICK OCHIENG'-ODHIAMBO is a Senior Lecturer of Philosophy and Coordinator of the discipline at The University of the West Indies, Cave Hill, Barbados. His major research areas are African philosophy and social philosophy. He has published several articles on philosophic sagacity. IVAN PETRELLA is an Assistant Professor of Religious Studies at the University of Miami. He is author of The Future of Liberation Theology: An Argument and Manifesto (SCM Press, 2006) and editor of Latin American Liberation Theology: The Next Generation (Orbis Books, 2005) as well as co-editor of the series Reclaiming Liberation Theology (SCM Press) RICHARD PITHOUSE is a research fellow at the University of KwaZulu-Natal in Durban, South Africa. He is editor of Asinamali: University Struggles in Post-Apartheid South Africa (Africa World Press, 2006). SATHYA RAO is Assistant Professor in French translation at the Department of Modern Languages and Cultural Studies, University of Alberta, Canada. His research fields include: theory of translation, continental philosophy, postcolonial studies, discourses on Africa, and Francophone cinema and literature. He has published articles in various peer-reviewed journals and written chapters in several collective books such as: De l'Ecrit Africain a l'Oral le Phenomene Graphique Africain, Simon Battestini (Ed.) (Paris: L'Harmattan, 2006) and Thèorie-rèbellion. Un Ultimatum, Gilles Grelet (Ed.) (Paris: L'Harmattan, 2005). He has a co-edited a book on Francophone African cinema L'Afrique fait son cinema (Montreal: Memoires d'encrier, forthcoming). Sathya Rao is vice-president of the International Non-Philosophical Organisation (INPhO), member of the Canadian Association of Translatology (CATS), coordinator of the research team Poexil, and Secretary of the Caribbean Philosophical Association. He is co-founder of an online journal Alternative Francophone. CATHERINE WALSH is Professor and Director of the doctoral program in Latin American Cultural Studies at the Universidad Andina Simon Bolivar in Quito, Ecuador. Her research interests include the geopolitics of knowledge, interculturality and concerns related to the Afro-Andean Diaspora and the production of decolonial thought. Among her recent publications are Pensamiento crìtico y matriz colonial (Quito: Abya Yala, 2005), "Interculturality and the Coloniality of Power. An 'Other' Thinking and Positioning from the Colonial Difference," in Coloniality of Power, Transmodernity, and Border Thinking, R. Grosfoguel, J.D. Saldivar, and N. Maldonado-Torres (Eds.) (Durham: Duke University Press, forthcoming) and "Shifting the Geopolitics of Critical Knowledge: Decolonial Thought and Cultural Studies 'Others' in the Andes," Cultural Studies (forthcoming). KRISTIN WATERS has published widely in the areas of race and gender. Her anthology Enlightened Conversations: Women and Men Political Theorists (Blackwell, 2000) challenges political theorists to be more inclusive of race and gender in their research and teaching. Her book Black Women's Intellectual Traditions: Speaking Their Minds, co-edited with Carol Conaway (University of Vermont Press, forthcoming), addresses the varied intellectual traditions of black women's thought that spans more than two hundred years in North America. She is currently Professor of Philosophy at Worcester State College and Visiting Research Associate at Brandeis University. (shrink)

As seem by the US establishment, contemporary neoliberal trends point to the “best of the worlds”, in spite of the difficulty to adapt of various regions of the world, and resistances as in Islamic countries. But overall the leadership of the US is not threatened. For committed to resistance, a first issue is whether Europe, given its democratic tradition, is susceptible of defining an alternative. But the autonomy of this region is considerably constrained by the rules of the European Union, (...) and the Atlantic “connection” remains tight. The capability of the countries of the South to confront imperialism is limited by the illusion of emerging countries concerning their insertion in the world economy, and the weakness of the less advanced. Simultaneously, new cultural trends, such as post-modernism and “culturalism” have devastating demobilizing effects. The main task on the agenda is the redefinition of a new anti-imperialist internationalism. (shrink)

In the first half of the nineteenth century, race and science were interconnected. The emergence of a science of race has been mistakenly aligned with the spread of Darwinism across the imperial realms. The sciences were central to the identification of racial and national types and thus were an important part of the framework that upheld empire. Biology showed how races and peoples could be “improved,” providing a justification for rule by the supposedly superior colonizers and neutralizing the question of (...) whether empire was moral. The fundamental synergies between race and empire emphasize the role of the study of the human body in European expansion from the very beginning. Before addressing race, empire, and biology before Darwinism, this chapter focuses on what might be called the Atlantic world of Europe, America, and to a lesser extent, the Caribbean and West Africa. It then looks at the greater Indian Ocean, stretching from the South Pacific to South Asia, to demonstrate how and why biology was globalized. (shrink)

This article brings into perspective the need to decolonise the concept of the Trinity (as the specific doctrine and Christian name of God) as a crucial step in decolonising the religious education curriculum. It discusses the concept of decolonisation and its applicability to religious education, specifically Christianity, within higher education (e.g. in Teacher Education Programmes) in the South African context. God as the Trinity has throughout the history of Atlantic slavery and colonialism been employed to legitimise colonial rule (...) and it, therefore, needs to be decolonised. To decolonise the concept of the Trinity is, however, highly problematic, as the historic relation between Christianity and African traditional religions (ATRs) indicates. Decolonising the concept of the Trinity can quickly develop into a tension between a position of either continuity or discontinuity (of ATR with Christianity). Contribution: This article argues for an alternative approach for the decolonisation of the concept of the Trinity, namely to allow for the deconstruction of the concept of the Trinity, and by implication of other concepts – like decolonisation and religion – as well. This approach is proposed to develop more openness and playfulness with regard to religious beliefs in general. I argue that this may provide a hopeful, open and just vision of life which should be part of the decolonised religious education curriculum. (shrink)

A strong, but underexplored linkage exists between the current global order, world poverty and the politics of aid. Exploring this linkage, which is the key concern of this article, is crucial for a fuller understanding of the symbiotic injustice of the global order and the politics of aid. Using a conceptual thought experiment that portrays the framework of post-war global order as an intrinsically unjust “Global Games Arena”, I attempt a “vivisection” of the problematic relationship between the global order and (...) the politics of aid. In the real world, I follow decolonial scholars like Adom Getachew and Olúfẹmi O. Táíwò to argue that the modern and current global order and its social, economic and political structures are founded on the unfair gains of trans-Atlantic slavery and colonialism. The empirical and analytical consequence of this situation, the article shows, is that to make aid effective or altogether end its penurious impact in Africa in particular, would require, at first, a jettisoning or remaking of the current international order. In other words, I argue that aid would not be necessary in the absence of a world order that in fact requires aid to maintain a system of global injustice and inequality. (shrink)

The sixteenth-century philosopher Jacopo Zabarella stands near the end of the long Aristotelian dominance of western academic philosophy. Yet, despite the fact that Aristotelianism was soon to be overwhelmed by other currents of thought, Zabarella’s influence on western thought would continue into at least the nineteenth century, and he still provides useful discussions relevant to today’s Aristotle scholars. In what follows, I discuss the existence and essence of matter, and show how Zabarella argues for his claims. What is especially notable (...) about the existence and essence of matter as a topic is that matter is clearly at the center of his well-known interest concerning the nature of scientific methodology. (shrink)