From the 1980s/90s, Brazilian foreign policy adopted a more assertive agenda regarding neighboring countries in northern South America. In this context, the celebration of the Framework Agreement between Brazil and France is inserted, an institutional framework that implemented cross-border cooperation between Amapá and French Guiana. At the time, France was interested in projecting itself politically and commercially in South America. On the other hand, Brazil has also achieved success with this new agenda. However, after twenty-four years in (...) force, cross-border cooperation does not show effectiveness regarding the results expected by the collectives on both sides of the Guyano-Amapá border. This article seeks to discuss that the lack of local participation has become a contender in the development of this cooperation, which has not resulted in a political project capable of promoting the aggregation of cultural matrices that stimulate an identity of objectives. To development the reflection, non-participant observation, interviews with residents in the city of Oiapoque were used, as well as the examination of some agreements concluded between Brazil and France and the minutes of the meetings of the Joint Cross-Border Commission-CTM. The specificities that make the Guyano-Amapá border interesting to the governments of Brazil and France are found in the temporal experiences of multiple actors, unrelated to chronologies, but rather to the length of life lived. (shrink)

Les études récentes ont montré que les femmes ont participé, tout au long du Moyen Age, à l’activité économique. Pourtant, leur place dans la production artistique médiévale est généralement ignorée des historiens de l’art, alors même que l’étude de la production d’un artiste ou d’un milieu montre clairement, par les sources et les œuvres, qu’elles ont été présentes à chaque étape du processus de création. La confrontation de la norme à la pratique, par l’analyse de la réglementation de la gilde (...) de Saint-Luc de quatorze villes (Nord, Flandre, Hainaut et Brabant) et des registres d’inscription à la gilde des métiers du livre brugeois, a permis de mettre en perspective les activités des femmes dans les métiers d’art. Elles apparaissent comme maîtresses, ayant passé la maîtrise du métier – et pas seulement de métiers dits féminins –, dirigeant l’atelier, aux côtés du mari ou seules (célibataires ou veuves) apprenties, formant parfois des garçons ou des filles au métier. Elles sont aussi les premières victimes des crises économiques. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Manos HadjidakisThe Story of an Anarchic Youth and a "Magnus Eroticus"Yiannis MiralisThe name of Manos Hadjidakis is probably unknown to contemporary musicians and music educators. After all, the Greek composer achieved his international fame back in 1961 when he won an Oscar for his soundtrack of the movie, "Never on Sunday." Numerous other awards followed from England, France, Germany, and of course, Greece. After his six years in (...) New York City (1966-1972), the composer returned to Greece where he produced a wealth of diverse musical work and had a profound impact on every aspect of Greek cultural life.Through his radio lectures, the notes on the covers of his records, and his articles in a variety of magazines and newspapers, he expressed his often radical ideas without any fear, but with honesty and passion. His commentaries covered a wide variety of topics such as music, poetry, and the arts, politics and nationalism in art, music education, tradition and change, and the overall cultural problems and dilemmas of his time. The magnitude of his musical and artistic work is yet to be fully discovered and appreciated.In this paper, I will provide a biography of Manos Hadjidakis with a closer [End Page 43] examination and description of his multifaceted work. Through this attempt, a better understanding of who Hadjidakis was and the impact that he had on the musical and cultural life of modern-day Greece will emerge. I decided to use numerous direct quotes from Hadjidakis' books and interviews not only because he eloquently expresses his thoughts and ideas, but also because through these quotes one can get a clear sense of his humor, intellect, and personality. This paper may also serve as food for thought for music educators in and outside of Greece. I say this because much of his work and thought remains unknown to the general public, as well as to music performers and educators. Unfortunately, to some extent this is true even in his own home country of Greece. Even though Hadjidakis was not a music educator in the specific sense of the term, many of the things that he fought for and achieved in his life had an identifiable educational component in them. For example, before each of the performances of the Orchestra of Colors that he founded and conducted, Hadjidakis always gave elaborate lectures on the composers and on the works to be performed at the amphitheatre of the Medical School of the University of Athens. Overall, if we use the Oxford English Dictionary's definition of "education" as "culture or development of powers, formation of character, as contrasted with the imparting of mere knowledge or skill,"1 Hadjidakis can be regarded as a true educator and many of his ideas have a direct implication for music education and education in general. This is what I will examine in the second part of this paper, focusing especially on his ideas on Eros and the importance of song.Hadjidakis' ChildhoodHadjidakis was born on October 23, 1925 in the city of Xanthi in northern Greece. The city was thriving due to the local cultivation and sale of tobacco. His father was a tobacco merchant and his family was initially well off and able to pay for his piano lessons. After the death of his father in 1931, when Hadjidakis was only six years old, the family moved to Athens where he attended high school at nighttime, while working various jobs during the day.During World War II Hadjidakis became involved in a number of political organizations and simultaneously took lessons in diction in order to realize his dream of becoming an actor. However, because he had difficulty pronouncing the letter "r," he had to turn his attention and creativity away from acting and in a different direction. Additionally he received some formal training in classical music, but according to his own words,[m]y relationships with formal music studies were extremely similar to my relationships with dentists; I always approached them and always left them before the end of the treatment. When I was eighteen years old I gave up [End Page 44] music and I surrendered myself to poetry. When... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Manos HadjidakisThe Story of an Anarchic Youth and a "Magnus Eroticus"Yiannis MiralisThe name of Manos Hadjidakis is probably unknown to contemporary musicians and music educators. After all, the Greek composer achieved his international fame back in 1961 when he won an Oscar for his soundtrack of the movie, "Never on Sunday." Numerous other awards followed from England, France, Germany, and of course, Greece. After his six years in (...) New York City (1966-1972), the composer returned to Greece where he produced a wealth of diverse musical work and had a profound impact on every aspect of Greek cultural life.Through his radio lectures, the notes on the covers of his records, and his articles in a variety of magazines and newspapers, he expressed his often radical ideas without any fear, but with honesty and passion. His commentaries covered a wide variety of topics such as music, poetry, and the arts, politics and nationalism in art, music education, tradition and change, and the overall cultural problems and dilemmas of his time. The magnitude of his musical and artistic work is yet to be fully discovered and appreciated.In this paper, I will provide a biography of Manos Hadjidakis with a closer [End Page 43] examination and description of his multifaceted work. Through this attempt, a better understanding of who Hadjidakis was and the impact that he had on the musical and cultural life of modern-day Greece will emerge. I decided to use numerous direct quotes from Hadjidakis' books and interviews not only because he eloquently expresses his thoughts and ideas, but also because through these quotes one can get a clear sense of his humor, intellect, and personality. This paper may also serve as food for thought for music educators in and outside of Greece. I say this because much of his work and thought remains unknown to the general public, as well as to music performers and educators. Unfortunately, to some extent this is true even in his own home country of Greece. Even though Hadjidakis was not a music educator in the specific sense of the term, many of the things that he fought for and achieved in his life had an identifiable educational component in them. For example, before each of the performances of the Orchestra of Colors that he founded and conducted, Hadjidakis always gave elaborate lectures on the composers and on the works to be performed at the amphitheatre of the Medical School of the University of Athens. Overall, if we use the Oxford English Dictionary's definition of "education" as "culture or development of powers, formation of character, as contrasted with the imparting of mere knowledge or skill,"1 Hadjidakis can be regarded as a true educator and many of his ideas have a direct implication for music education and education in general. This is what I will examine in the second part of this paper, focusing especially on his ideas on Eros and the importance of song.Hadjidakis' ChildhoodHadjidakis was born on October 23, 1925 in the city of Xanthi in northern Greece. The city was thriving due to the local cultivation and sale of tobacco. His father was a tobacco merchant and his family was initially well off and able to pay for his piano lessons. After the death of his father in 1931, when Hadjidakis was only six years old, the family moved to Athens where he attended high school at nighttime, while working various jobs during the day.During World War II Hadjidakis became involved in a number of political organizations and simultaneously took lessons in diction in order to realize his dream of becoming an actor. However, because he had difficulty pronouncing the letter "r," he had to turn his attention and creativity away from acting and in a different direction. Additionally he received some formal training in classical music, but according to his own words,[m]y relationships with formal music studies were extremely similar to my relationships with dentists; I always approached them and always left them before the end of the treatment. When I was eighteen years old I gave up [End Page 44] music and I surrendered myself to poetry. When... (shrink)

In 1233 a certain R. Joseph bar Moses of Würzburg commissioned an illuminated copy of Rashi's Bible commentary, now in Munich. After the text was finished, the task of illuminating was put into the hands of a Christian painter, apparently a man named Heinrich, who kept a lay workshop in Würzburg . Three years later a giant Bible, now in Milan, was commissioned perhaps by the same patron, but not necessarily in the same city . It, too, was illuminated; this (...) time, however, it cannot be excluded that the paintings were made by Jewish artists. Both manuscripts are richly decorated with narrative scenes involving human figures. In the following decades it became more and more customary for wealthy Jews of Germany and northern France to have their Bibles, prayer books, and other texts adorned with figural miniatures. Yet there is no evidence that during the Middle Ages human figures were painted in any form in a Jewish context before the 1230s. A few textual references from the twelfth century indicate wall paintings and stained-glass windows in synagogues with images of animals and dragons, but none have survived. Some decades after the first illuminated books made their appearance, the most outstanding authority on religious law of his time, R. Meir ben Barukh of Rothenburg , was asked his opinion of this phenomenon. R. Meir was worried, as his reply shows, but not for reasons of religious law; his concern was that images in painted books would distract believers from their pious concentration during prayer. (shrink)

Closely based on the dramatist’s personal experience, Christina Reid’s The Belle of the Belfast City offers a commentary on the life of the Protestant working class in the capital of Northern Ireland in the 1980s from a woman’s perspective. It shows the way eroticism is successfully used by the female characters as a source of emancipation as well as a means not only to secure their strong position in the private domain of the household, but also to challenge the (...) patriarchal structures that prevail in the Irish public sphere. The analysis of the play proposed in this essay focuses on the contrast between the presentation of its male and female characters. I will demonstrate that, while the former group desperately cling to the idea of preserving the social status quo, the latter display a more progressive outlook on the social and sexual politics of the country. In particular, I will investigate how the tensions between the representatives of the two sexes reveal themselves in the corporal sphere. I will argue that, as opposed to the erotically-inhibited and physically-inarticulate male characters, the female dramatis personae take advantage of being more connected to their bodies and use their physicality in an erotic fashion to subvert the rules of the patriarchal system and its strict moral code that limits their social roles to those of respectful mothers, obedient sisters or virtuous wives. (shrink)

Strong links between the cults of apoikiai and metropoleis, forging the Hellenic identity of the colonists, have long been recognised. It becomes increasingly clear that in addition, the mental world of the population of colonies was conditioned by an amalgamation of Greek and local identities. Many important cults of Greek cities in the northern Aegean and the Black Sea area, such as Abdera, Odessus, Olbia, Chersonesus, and the Cimmerian Bosporus, featured both Greek and indigenous elements, their scope and (...) nature varying from place to place. Appropriation of local gods can also be viewed as part of appropriation of the local territory and its traditions. The adaptation of Hellenic gods to the new setting and worship of local gods started at an early stage and served as a powerful cognitive mechanism establishing safe ties to the environment, mediating between different ethnic groups, and shaping people’s self-image and communal identity. The innovations in cult were often expressed by changing names or epithets of deities, emphasizing the change in their nature and functions. (shrink)

This study was aimed at examining the impacts of the Sharing economy on the individual and community Quality of Life and wellbeing by looking at their associated influencing factors using Village Savings and Loans Associations as a model of sharing economy in Malawi. An online community-based cross-sectional study design was conducted from November 2020 through January 2021. In the survey, 402 Village Savings and Loans Associations members from the Mzuzu City area participated, recruited using snowball and respondent-driven sampling techniques. The (...) sample size was computed using a single population proportion using the Yamane formula. Descriptive statistics and ordinal logistic regression model techniques were also employed. Additionally, we used the Chi-Square test, two-way ANOVA, and Ordinal regression model to determine statistical associations between socioeconomic data and QOL and wellbeing variables with a 5% level of significance. On the aspect of community wellbeing, the findings of our study indicated that income provided members with options to live a better QOL and wellbeing within the community by either facilitating payment for better education, eating healthier foods, acquiring assets, etc. Further, the absence of discrimination provided a platform for voice, inclusion, and social trust, enhancing freedom of expression. We also found that education facilitated better earnings and knowledge of public health-related issues. As for the contribution to the sharing economy, our study has emphasized the role played by trust in enhancing sharing economy. We recommend and encourage people to join these VSLAs so as to improve their QOL and wellbeing. However, there is a need to replicate the study on a larger scale to validate our study findings for effective policy formulation and implementation geared to improving the overall quality of people’s lives. Based on these findings, we further recommend that authorities reinstate programs like National Strategy for Financial Inclusion 2016–2020 and Savings and Loan Groups Best Practice Guidelines 2016–2017 that could further enhance the future of VSLAs, which are vital for QOL and community wellbeing of the people in developing countries like Malawi. (shrink)

When we think of desire in the Middle Ages we immediately recall the religious exhortation to love God and despise the flesh. My present subject is not the desire for God but the less sublime theme of sexual desire, however the two may have been linked. Sexual desire was a central intellectual concern for medieval thinkers despite their reputed aversion to the subject. It was not, for example, the trifunctional schema of modern celebrity — oratores, bellatores, laboratores — that was (...) the earliest and most pervasive of medieval social classifications, but the trisexual division among coniugati, continentes, and virgines. In other words, the human race was fundamentally grouped according to sexual activity. As advocates of virginity, the monks were the first to pronounce on sexuality, and they formulated the terms of discourse lasting into the early Middle Ages. By 1200, however, I can find no new monastic treatise De laude virginitatis in northern France deemed worthy of transcribing because of the author's fame or the weight of its argument. Contemporary theologians were equally indifferent. (shrink)

In the pages of the Latin chroniclers writing around 1200 the jongleur appears as a gray, furtive shadow. His existence was acknowledged by the broad term joculator, but his functions were too suspect to deserve further comment. The clerical chroniclers associated jongleurs with other lay activities, such as making love, admiring feminine beauty, holding festivities, and fighting in tournaments, about which the less said, the better. In contemporary vernacular literature, however, the jongleur's image springs into sharp focus and takes on (...) vivid colors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 2004 Meeting of the Society for Buddhist-Christian StudiesFrances S. AdeneyThe 2004 meeting of the Society for Buddhist-Christian Studies was held in San Antonio, Texas, 19–20 November 2004. This year's theme was "Dealing with Illness and Promoting Healing: Buddhist and Christian Resources." During the first session panelists Laura Habgood Arsta, Jay McDaniel, and Beth Blizman presented Christian views on dealing with illness, and Rita Gross responded from a Buddhist (...) perspective. The second session focused Buddhist resources for promoting healing by panelists Francis Tsio and Grace Buford, with Laurel Curran presenting a Christian response.Laura Habgood Arsta presented research done by undergraduate students in border communities between the United States and Mexico. The topic was the connection between the Pentecostal movement and environmental health. Pentecostal Christianity (250–400 million members worldwide) emphasizes the signs that accompany the presence of Christ, evidenced by experiences of spirit baptism and faith healing.Their sample indicated that poor and minority people don't identify with the environmental movement until personal health problems emerge. One possible reason for Pentecostal religion thriving, according to this research, might be that exposure to toxins and poverty draws people to healing, a theological pillar of Pentecostalism. Religious services provide an emotional outlet and inspire self-confidence, which can become a mental health component of a healing solution. Women are free to share and lead services, finding leadership opportunities and a social group in churches. As an inexpensive alternative to medical care, healing in the Pentecostal church provides a sense of physical healing as well as help in overcoming addictions.Beth Blizman informed the group of the toxicity of the Lake Erie area of northern Ohio. Cancer is becoming normalized in this region, which has the highest level of multiple cancers in the United States. Beth feels called to heal her own body and become part of the healing process of that region. She argued that an attitude that disrespects the earth leads to disrespect of one another. "How can healing be found?" she asked. She discussed many resources from ancient monastics to modern women religious, from process and feminist thought to new cosmologies. Finally she connected [End Page 149] Audre Lourde's work on the rejection of difference to the bioregional studies that she has been doing on toxicity and illness.Jay McDaniels followed by giving a Christian perspective on Alzheimer's disease as an ecumenical Christian influenced by Buddhism. He addressed three questions that Christians ask in this situation. The first question is "Where is God now? Is God inside my loved one? How?" In response to this question, Jay outlined an evangelical view of God that understands God as a transcendent being, "way up there, watching from a distance." He contrasted this view with a process view of God as an "umbrella of compassion that envelops the world without smothering it." In this view, God is the great companion, sharing the confusion and anxiety of the ill person.So where is the person as they experience personality changes caused by the disease? Jay addressed this second question through process theology, stating that in process theology the person is defined in Buddhist terms, inheriting from the past and contributing to the future. A person is constantly in flux or transformation, so the person with illness may be a different person than they once were but can be embraced as the person that they are now. The multidimensional universe of process theology allows for a person to live "with one foot on earth and one foot in heaven."Help for dealing with Alzheimer's disease, Jay's third question, can be found in the Benedictine vow of obedience, stability, and ongoing conversion. The deepest need for those with Alzheimer's is to be with them, being available to others to listen. Stability is the vow to stay with the relationship through these changes. Ongoing conversion can come through Alzheimer's as those with this disease invite us into a space of creative imagination and a new kind of respect.Rita Gross responded to the three presentations by arguing that how one perceives a situation changes it tremendously. Two Buddhist principles that apply here are... (shrink)

In his Res Gestae, the historian Ammianus Marcellinus describes the Egyptian city of Thebes and the obelisks that can be found there. There is an unusual passage in which he describes hieroglyphic writings. He goes on to show, through two examples, how hieroglyphs might seem bizarre, but in fact contain their own logic which can be explained : non enim ut nunc litterarum numerus praestitutus et facilis exprimit quicquid humana mens concipere potest, ita prisci quoque scriptitarunt Aegyptii, sed singulae litterae (...) singulis nominibus seruiebant et uerbis; non numquam significabant integros sensus. cuius rei scientiam his inseram duobus exemplis. per uulturem naturae uocabulum pandunt, quia mares nullos posse inter has alites inueniri rationes memorant physicae, perque speciem apis mella conficientis indicant regem moderatori cum iucunditate aculeos quoque innasci debere his signis ostendentes. et similia plurima.For the ancient Egyptians did not write as nowadays, when a prescribed and easy series of letters expresses whatever the human mind can imagine; but individual characters served as individual nouns and verbs; and sometimes they signified whole ideas. I will show the knowledge of this with these two examples. They represent the word for ‘nature’ by a vulture, because no males can be found among these birds, as natural history records; and by the figure of the bee making honey they indicate ‘a king’, showing by these signs that in a ruler stings also ought to arise from sweetness. And there are many similar instances. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 33-36 [Access article in PDF] How I, a Christian, Have Learned from Buddhist Practice, or "The Frog Sat on the Lily Pad... Not Waiting" Frances S. Adeney Louisville Presbyterian Theological Seminary As a Christian, I have practiced various forms of silent meditation. I remember sitting under the grand piano as a child of three, watching the sun flit through white curtains during our one-hour home (...) communion service of the Plymouth Brethren. Most of the hour was spent in communal silence, gathered around a small table upon which was placed wine and bread. My memories of these meetings are filled with a sense of awe and presence.I practiced a different kind of silent meditation as a young adult when I spent six weeks living on a beach in Greece. I saw few people apart from my two companions and the shepherdess who brought her flock to the meadow each day. I spent hours watching the waves or studying the grains of sand at my feet. I never missed a sunset.At certain times of my life, there were more intentional, prayer-filled kinds of silent meditation. Wordless yearnings and grievings were brought to those meditations as I sought understanding and peace during times of illness, loss, and confusion. I wouldn't call any of those experiences Buddhist meditation. They were intentionally focused on either worshiping Christ or experiencing nature. There was no attempt to leave behind desires, no longing for emptiness, no intentional focus on being in the present moment, qualities that I associate with Buddhist meditation.The first time I joined a group of people practicing Buddhist sitting was in 1997. Yet I felt like I had been doing this kind of silent meditating for years. Here is how that convergence came about.During the early 1990s, while living in Indonesia, I frequently visited a Trappist monastery in central Java. The nuns there didn't practice Buddhism, but my spiritual director, a German priest who lived down the mountain, said to me, "Come and see." Father Hamma introduced me to sitting in a gentle non-technique-oriented way. He called it "contemplative prayer." I took up this practice daily during a difficult time of loss in my life. Spiritual retreats at the monastery up the mountain helped me learn to let go of what I could not hold onto in life. It was there that I began to experience the delight and calm that comes from a practice of meditative silence. [End Page 33]This silent meditation differed from other practices of silence that I had known in significant ways: (1) It was not focused on an interchange between God and myself. I was not listening for God's voice. I was not bringing my concerns to God. I was simply entering a place of silence. (2) It was not predicated on specific ideas about God or thoughts from writings in the Bible. I did not need to frame this time of silence with religious meanings. (3) It was not focused on an outcome. I neither expected nor did I ask for any changes in myself or the world.Yet there were ways in which this practice of meditative silence was framed by my Christian faith. In taking up this practice, I felt I was intentionally entering God's presence. While not looking for spiritual experiences, I was somehow seeking life, and I did believe that God met me in those silent moments. More than once I had experiences that were "sightings" if not meetings with the Divine. During the seven years that I have practiced entering silence, the space that I enter has grown larger, and the conviction that I am entering and becoming part of God's presence deepens. The frog sat on the lily pad not waiting. This Haiku poem resulted from one such experience. I had taken the bus out from the city. It dropped me at the foot of one of hundreds of small mountains in Java covered by... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religion after September 11th World CongressMontreal, Quebec, September 11–15, 2006Frances S. AdeneyThis global conference, organized by Professor Arvind Sharma and a team of international scholars, began on the fifth anniversary of the terrorist attacks on the World Trade Center in New York City and the Pentagon in 2001. Conference themes stressed the commonalities among religions seeking peace, the unity all religions share in our common humanity, the necessity for (...) religions to formulate cogent views of human rights, and the importance of nonviolent socially engaged religion.Those themes were carried through the congress in individual paper presentations, panel discussions, and plenary sessions. The participants represented many nations and religions with Buddhist, Hindu, Jain, Muslim, Jewish, and Christian scholars, religious leaders and lay persons participating at every level of the conference.A central feature of many of the presentations was the connection between the political realm and religion. How religions could formulate their sources for human rights and press for human rights implementation, what forms of just war theory could be developed for the current age of terrorist warfare, and how religious groups could be protected from indiscriminate or dishonest proselytizing were among the topics addressed.The Religion after September 11th World Congress brought together people of different religions, political persuasions, and cultures around issues crucial to us all. [End Page 141]Frances S. AdeneyLouisville Presbyterian Theological SeminaryCopyright © 2007 The University of Hawai'i Press... (shrink)

대도시에서 발생하는 문제들을 해결하기 위해 스마트시티가 미래도시의 모델로 추동되고 있다. 지능형 융합기술에 기반 한 스마트시티는 인문적 가치를 상실하지 않기 위해 편리성, 경제성의 가치 넘어 거주 공동체의 감성적, 공공적 가치를 창출해야 한다. 따라서 본 논문은 프랑스 대도시들에서 실현되고 있는 시간정책과 파리 15구에 위치한 이씨 레 물리뇨(Issy Les Moulineaux)의 첫 친환경 스마트 시범지구인 포르디씨(Fort d.

Aim: The presence of noise in urban environments is rarely considered a factor that causes damage to the environment. The primary generating source is transportation means, with vehicles being the ones that affect cities the most. Traffic noise has a particular influence on the quality of life of those who are exposed to it and can cause health alterations ranging from annoyance to cardiovascular diseases. This study aims to describe the relationship between the traffic noise level and the perceived (...) annoyance in the inhabitants of a city on the Northern Border of Mexico. The work carried out in a city represents the vulnerability characteristics: economic, social, and migratory of its sizable portion of the inhabitants. Due to that, it is impossible to identify precisely the number of residents as the number of vehicles in circulation.Methods: The streets and avenues with an annual average daily traffic of more than 1,000 vehicles were considered for the measurement of traffic noise. The equipment used was a vehicle gauge with non-invasive speed radar; type I integrating sound level meters, with their respective gauges and tripods. A questionnaire was applied to people living within 250 m of the streets and avenues in which the noise was measured.Results: The noise measurement found a parameter of LAeq estimated for 12 h during the day, exceeding 70 dBA. The data received from the questionnaire were statistically tested by using Pearson's correlation tests. A total number of 2,350 people were participated, of whom 1,378 were women and 972 were men. The age of participants is ranged from 18 to 75 years. The overall perception of traffic noise annoyance identified that 1,131 participants responded “Yes” as they considered the noise annoying. Participants who responded “No” as well as those who responded “Do not know” resulted in a total of 1,219 people.Conclusion: The results show that the population is desensitized to traffic noise and does not perceive it as an annoyance. The flow of vehicles and the type of vehicles are the significant factors for the propagation and increase in the traffic noise levels. Women present a considerable appreciation of traffic noise perception instead of younger people who demonstrate a higher tolerance to high-level exposure. This reflects the lack of information of the population around the noise problem and its effects. (shrink)

In this paper a case is made concerning how important levels of media technology and new interactive tex-tures affect urban landscapes. The case is based on experiences and empirical examples from a Scandinavian city in which levels of interactive infrastructures, mediated spaces, and places, are high, and in which accessibility and social inclusion traditionally have been strong components in societal and systems design. Our designerly approach discloses some of ways that the city is enacted by a new digital materiality. This (...) materiality can only bee disclosed if the relationship between the city and ICT is understood as a meaningful whole – a totality – in this text illustrated by the notions of landmarks and imprints. Based on our case we suggest that it is possible to employ an ethical dwelling reflecting the endless, active and ongo-ing responsibility for the city and its interactive textures in everyday life. (shrink)

This study of port cities, focusing on those on the Atlantic facade of France, argues that their economic significance cannot be understood within the canons of an insular French, or even European history. They were often case studies of the more general phenomenon of the early globalisation of Europe. In particular, navigation, fishing, trade, and colonisation, depended not only on the seas and the port but also on the agrarian hinterlands. They were often determinative of national imperial expansion. (...) Thus, the success of exports and imports were not necessarily judged on Atlantic crossings but rather on the supply and demand of national or European economies. Commerce did not end on the seashore, in a port, or even in a contraband network, but often deep within a nation's hinterlands. (shrink)

This book explores how the weather and city-form impact the mind, and how city-form and mind interact. It builds on Merleau-Ponty's contention that mind, the human body and the environment are intertwined in a singular composite, and on Walter Benjamin's suggestion that mind and city-form, in mutual interaction, through history, have set the course of civilization. Bringing together the fields of philosophy, urbanism, geography, history, and architecture, the book shows the association of existentialism with prevalence of mood disorder in (...) class='Hi'>Northern Europe at the close of Little Ice Age. It explains the implications of city-form and traces the role of the myths and allegories of urban design as well as the history of gender projection onto city-form. It shows how urbanization in Northern Europe provided easier access to shelter, yet resulted in sunlight deprivation, and yielded increasing incidence of depression and other mental disorder among the European middle-class. The book uses the examples of Kierkegaard, Nietzsche, Dostoevsky and Kafka, to show how walking through the streets, squares and other urban voids became the informal remedy to mood disorder, a prominent trait among founders of modern Existentialism. It concludes by describing how the connection of anguish and violence is relevant to winter depression in cities, in North America in particular. (shrink)

The title of this essay is not to be taken literally: I will not be making the case that Marseille is actually the last working class city in France. My title is a reference to Chris Marker’s 1993 film The Last Bolshevik (Le Tombeau d’Alexandre), a film about Alexander Medvedkin, one of the pioneers of early Soviet cinema. Medvedkin was the inspiration for the Groupe Medvedkine, a film collective founded by Chris Marker and made up of French militant filmmakers (...) who, in December 1967, decided to document the labor unrest that had erupted in factories near Besançon by making experimental films that involved the active participation of the workers themselves. Marker first met Medvedkin at a film festival in Leipzig .. (shrink)

Our case study draws on emerging ideas of degrowth, showing how degrowth values and strategies may emerge where cities rely heavily on global food systems, and contributes to literature on food for degrowth in local contexts. Degrowth rejects the imperative of economic growth as a primary indicator of social wellness. A holistic understanding of wellness prescribes radical societal transformation, downscaling and decreasing consumption, strengthening community relationships and promoting resilience. Building on Bloemmen et al. (2015), we apply a holistic model (...) of degrowth in a small-scale context, embedded within larger capitalist economies, to examine degrowth opportunities and constraints in Edmonton, Canada. Emergent themes in interviews reveal opportunities and challenges for local food for degrowth, by altering local food supplies, reducing food waste and decreasing consumption. We explore the role of social relationships in food justice work, increasing food knowledge, and building capacity for local, sustainable food production. (shrink)

In the Qur’ān the most significant words used to indicate settlement are diyār, qarya, madīna, miṣr and balad. Among these, qarya and madīna are the most important ones. While Qarya means, county, city, urban, land and settlement, madīna means town. Miṣr is used for a city as well as for a specific name of a country. Diyār indicates a geographic border and the places of a settlement, and balad infers a political unity of a number of settlements. Due to this (...) use in ‘Arabic, the word balad is used as a country and a state at the same time. Recently, there are some studies focusing on examining the terms of qarya and madīna. Hovewer, we cannot encompass the semantic area of these words only by looking up their dictionary meaning and how they were used in the Qur’ān. Therefore, in this study the old cities are examined as they exist in their places. In this study, we have utilised from the modern and contemporary scientific findings which were made for urbanization and its history. For a better understanding of the concept of urbanization, some prophets’ stories have been revised. In Qur’ān the words indicating urbanization are related to society, nature, place, human, art, economy, politics and reconstruction. Therefore, the concepts of the diyār, qarya, madīna, miṣr and balad used to describe the settlements point to the relationship of society with different elements and activities.Summary: Cities, the birth of the cities, sociology, history, anthropology and cultural history are the major subjects in social science. Among them, the birth of cities are especially important for history, anthropology and sociology. For some researchers, cities are the most important revolution of humanity. Cities do not merely mean the places where the human settle down or form a society. In many human languages there is a strong relation between the words expressing civilization and settlement. There is a strong connection between cities and civilization. In Turkish, the word civilization/uygarlık comes from Uygurlar/Uighurs which means those who settled down first. Again in Turkish, the word of madaniyet which is originally Arabic is derived from madīna which means city. In English and French, civilization derives from civitas which is originally Latin. Civitas means a settlement and also the people who live within it. In ‘Arabic, the word hadārī, means settling in a place, is used for civilization, In this study, the words related to urbanization to which social science like sociology, history, anthropology and cultural history attribute a great importance are investigated from the mufassirs’ perspective. As a result of the researches, it was observed that the words qarya, madīna, diyār miṣr and balad were used in the Qur’ān in close terms with the city. Before examining the words which refer to city in the Qur’ān like qarya, madīna, diyār, mıṣr and balad, the approaches of sociology, history and anthropology are investigated for comparative purposes. According to modern and contemporary researches, jobs like art writing, music and architecture appeared after urbanization. The evolution of humanity from primitive period to modernity is because of urbanization. Cities are the crops of social relationships between people. Urbanization caused wider social interactions and the formation of more complicated societies. People who constitute societies and complicated relationships founded cities. With the increase of specialization and jobs, people of one or more job were able to meet the needs of each other through social cooperation.Before the urbanization the human-nature relation was more important but in cities human-human relation got more important. Cities caused social status to be a result of human-human relations. In these social categories, jobs like managers, merchants, guilds, soldiers and religious groups like religious leaders and darvīsh appeared. The physical features of a city are as important as their social structure. A city firstly has walls, administration, bazaar, laws, and the sense of common belonging among people.In the Qur’ān, it can be noticed that the history of settlement is developed chronologically. In the Qur’ān, the words qarya, madīna, diyār miṣr and balad are used in the meaning of the city. These words have a close relationship with people and society. For example, because societies and cities were not formed during the time of Adam, there is no word in the stories that evokes society and the city. The same is true for Idrīs. When we look at the narratives about Noah, for the first time there are words like the people, mala/the leaders of the community, erāzil/shameless, and the ship. Although no word meaning city or city is used in these stories, it is seen that society and social strata are formed. In the Hoad period, the word house, palace, building and Irem were used in addition to the word peoples/tribe. In addition to the words that express the civilized developments in the stories of Noah and Hoad, the existence of the words diyār and madīna draws attention during the reign of Ṣāleḥ. In the Qur’ān, the first terms related to urbanization were mentioned in the story of Hoad, and the words meaning settlement and city were mentioned in the story of Ṣāleḥ. Moreover, the words realm and madīna were used in the story of Ṣāleḥ. In the periods of Abraham and Moses, the words qarya and miṣr were added to this. The word Midian was used specifically for the city of Shu‘ayb, and the word balad was used for Mecca during the time of Prophet Muhammad.As mentioned in Noah’s era peoples and the states of people were present; in Hoad’s era, vineyard, garden, agriculture, houses, buildings and small scale settlements started to be constructed. In the Qur’ān, during the era of prophet Hoad, words like: vineyard, garden, agriculture, houses, building and palace, were used, however there is not a single word which means city. In Ṣāleḥ’s era the words dār and diyār were used in a general meaning? Therefore, it can be safely said that urbanization seriously started in Ṣāleḥ’s era. Additionally, dār also means house, vineyard, garden, grassland, region and home. Descriptions of dār, diyār and madīna in Ṣāleḥ’s parable point out the three directions of Thamūd peoples about urbanization. The word dār refers to the architectural features of their houses; the word diyār refers to their vineyards, gardens, houses and lands; and the word madīna refers to the largest and most important settlement in their homes. As modern and contemporary science has argued, according to the commentators, madīna is used for the settlements surrounded by walls, with its bazaar, army, ruler, tradesman and merchant.In the Qur’ān, the word qarya is closer to diyāri even if its used as madīna in some of the parables. Nevertheless, qarya is different from diyār due to its two distinctive features of political structure and intimacy. Qarya is a city or city state in some way, but it is not only a center but also a city or city state with a political structure with villages, towns, mountains, slopes and plains. So today, it refers to a city which has political integrity with its provincial borders or environment. Diyār was used for the places which were suitable for agriculture, while qarya was used for the cities of Sāmī people as a common word in Sāmī languages. For this reason, qarya was never used for the settlements of Copti, which are African communities; instead, the misr, which is a common word in Coptic and Arabic, was preferred. Even the word miṣr which means city in the Coptic language was used as a country name in the Egyptian regions. The word Balad indicates more a political formation, so it only means country. In the time period of Jahiliyyah they used balad for Mecca which owned a political formation.In the Qur’ān the words qarya and balad are used for Mecca but words like diyār, madīna and miṣr were never used for it. The use of the name qarya for Mecca indicates that it was established by a non-Arab like Abraham on the one hand and that it was the common place of all people. The word of madīna is not used to describe it because Mecca has not embody walls, bazaar, army or craftmanship. The reasons for not using diyār is because there are no vineyards or gardens. The lack of the word miṣr for Mecca also indicates that there is no influence of North African races such as Hāmī in Mecca.Briefly, Qarya is a settlement with its village and towns which is under administration. Madīna is a important center which exists inside qarya with walls, bazaar and architecture. Diyār is a settlement of the city center with houses, vineyards and gardens. Miṣr is a city where the Northern Africans are residing and Balad is a settlement where is prominences as political organization. (shrink)

Our hypothesis is that ecological transformation involves socio-environmental communities formed through joint action on a material environment, which can be set as a conjonction of practices between senses and meanings — giving birth to landscapes, life environments and matter of all kinds — analyzed in the context of solidarities — as well as conflicts of territoriality, in which human collectives associate with living matter and the environment to fight against other uses of space or to implement new ways of seeing (...) nature. The environment as a collective work then becomes a self-sustaining call to action, which enhances the skills and legitimacy of the actors (citizens, formal and informal collectives) and their role in socio-ecological transition. We thus witness emerging environmental citizenships of a new kind that deviate from political militancy and testify to civic engagement in ordinary practices, a collective environmentalism that contributes to public action and democracy. What we call ordinary environmentalism includes environmental alliances and socio-environmental communities (with cats and cockroaches, mushrooms and noise interpretation, narrating, creating music, etc.) that have hitherto been considered negligible and we emphasize their value in democratizing the co-production of everyday and ordinary environments. One way to do this is to admit – as many scholars in the field of biosemiotics have done – that nature is made up of « signs, interpretations and meanings » (Wheeler 2014: 375) and to increase our knowledge of an aesthetic experience related to nature. We will deploy these issues on a theoretical level through the conceptual expression of environmental forms and the concept of immunity. Based on an interdisciplinary research, the related fieldwork includes a hundred non-directive interviews and observations conducted in several French cities (Paris, Rennes, Lyon), in specific neighborhoods such as the public housing district of Blosne in Rennes and the Croix-Rousse district in Lyon, or with specific associations to reflect the role of public institutions in the socio-natural arrangements of groups of inhabitants in the cities of France. (shrink)

Marital and family structures, together with the closely related areas of gender relations and attitudes to sexuality, constitute one area in which scholars have suggested medieval England clearly differs from other regions. It is always difficult to compare across regions when the nature of the evidence differs; but because marriage and sexual behavior were under the jurisdiction of the church courts and because the ecclesiastical court system used the same set of legal rules across Europe, one level of difficulty disappears (...) from a comparison. Records from different regions reflect somewhat different procedures or penalties, based on local synodal statutes, but are more commensurable than records of the secular courts, which did not depend on a common set of rules. Basic principles of canon law were universally accepted in western Christendom: marriage was formed by the consent of the parties; marital promises followed by sexual intercourse created an indissoluble marriage; and any extramarital sexual activity by either a husband or a wife was adultery. An examination of church court records from late-medieval Paris compared with better-known records from England suggests that differences between England and northern France in the understanding of sexual behavior and the formation of unions, while they reflect different approaches, were still addressing fundamentally the same issues, and the demographic patterns may not have been as different as scholars have assumed. (shrink)

A large body of experience and expertise on the implementation of sustainable public school food procurement policies has developed in recent years. However, there has been little investigation of the values and motivations of the public officials implementing the policies. To address this gap, we examine how the city of Avignon took a step toward transition to local fresh food procurement for public schools, under French government calls for sustainable food products in public canteens. Our analysis combines the Multi-Level Perspective (...) on sustainable transitions with the Public Service Motivation construct. Unlike other studies addressing the MLP at a macro level, we focus on individual motivations behind public action. We demonstrate that staff motivations have a major impact on how policies supporting transition to local fresh food procurement for public schools are implemented. These public officials’ approach to food shows concern for the public interest regardless of financial return. It is not the rational choice that primarily drives the implementation of urban food policies, but normative conformity and affective bonding. Interestingly, we conclude that the success of Avignon’s politically-driven school food procurement policy is essentially due to the catering and procurement staff who overcame the barriers to its implementation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Walking the Bodhisattva Path/Walking the Christ PathU.S. Conference of Catholic BishopsCatholics and Buddhists brought together by Dharma Realm Buddhist Association, the San Francisco Zen Center, and the United States Conference of Catholic Bishops (USCCB) met 20-23 March 2003 in the first of an anticipated series of four annual dialogues. Abbot Heng Lyu, the monks and nuns, and members of the Dharma Realm Buddhist Association hosted the dialogue at the (...) City of Ten Thousand Buddhas in Talmage, California. The community had transformed their Confucius Hall into a chapel, with a large, newly constructed wooden cross on a wall above an altar facing out from a raised platform, so the Catholic delegation would have a space for worship. A special poster announcing the theme of the conference, "Walking the Bodhisattva Path/Walking the Christ Path," showing a Buddhist dharma wheel at one foot of a bridge and a Celtic cross at the other foot, had been created by the hosting community.The daily schedule for the dialogue did not interfere with the monastic routine at the City of Ten Thousand Buddhas, which included early morning chanting (4:00-5:00 am), daily rituals in the Buddha Hall, and the single large meal for monastics before noon to which all participants were invited. Catholics and Buddhists meeting in the dialogue began each day with an optional forty-five minutes of quiet sitting together in the monastery meditation hall, each following their own form of meditation and prayer. There was a Eucharist on Friday and Saturday evenings for the Catholics and to which the Buddhists were invited, and additional meals of breakfast and supper throughout the meeting at the City's Jyun Kang Restaurant.Fourteen Buddhists and fourteen Catholics participated in the formal discussions. Each participant spoke on what it means to them to follow Christ or the way of the Bodhisattvas or enlightened beings. In addition to speaking, each participant distributed a short passage, usually from a traditional text, on this topic. Several passages from Master Dogen's Shobogenzo and the Gospel of John were among those shared by the group. Other passages shared were taken from the Avatamsaka Sutra and the Shurangama Sutra and from the other gospels and the writings of Zen master HakuinZenji, the Dalai Lama, Korean Zen Master I-sahn Hye-yeon, the teachings of Master [End Page 247] Hsuan Hua, Shantideva, Origen, St. Ignatius, St. Benedict, the author of The Cloud of Unknowing, St. John of the Cross, and Chiara Lubich. A minute of silence separated the fifteen-minute segments for each presentation. With so large a group, most of the time in the formal sessions involved listening to series of presentations; however, during discussion periods the participants asked several challenging questions of one another.Some participants noted the tension they felt between belonging to a particular religious group and the need to let go of any consequential narrowness. The goal of the discussion was to promote understanding of the differences and similarities between Christianity and Buddhism. At one point, the participants noted several concerns about mutual enrichment: whether Buddhist methods can be separated from Buddhism and Christian methods from Christianity, and what specific aspects of Christian practice truly enrich Buddhists and which Buddhist practices likewise enrich Christians. Several times participants discussed their understanding of terms such as transformation, grace, the incarnation and the passion of Jesus, discernment of spirits, prayer, Buddha-nature, and related terms. There was consensus that Buddhists and Catholics can practically help one another regarding mental cultivation and religious precepts. They expressed this consensus in their choice of the topic forthe next dialogue, "Transformation of Hearts and Minds: Chan/Zen-Catholic Approaches to Precepts."The group agreed to reconvene in 2004 to respond to six presentations, three from each side, on different aspects of this topic.Chairing the sessions were Rev. Heng Sure for the Dharma Realm Buddhist Association, Rev. Taigen Dan Leighton for the San Francisco Zen Center, and Bishop John Webster for the United States Conference of Catholic Bishops. Their three organizations are the sponsors of the Northern California Chan/Zen-Catholic Dialogue. Chan and Zen are respectively the Chinese and Japanese terms for the meditation school... (shrink)

The Covid-19 crisis raises questions of resilience, sustainable transitions and global trade in the wake of a pandemic. Port cities require new scenarios to deal with these questions, and over the past year several online initiatives were held to discuss this challenge. So does the European Urban Knowledge Network (EUKN) ‘Thinking Beyond the Crisis’ series, which explores the urban impacts of and responses to the coronavirus outbreak in EUKN member countries. The online webinar “Port cities and Mega-Trends: Glocal (...) Approaches to Sustainable Transitions,” - held on 26 January 2021 and organised with the French National Agency for Territorial Cohesion (ANCT) and the port city of Le Havre - offered a platform to reflect on the global impact and local effects of mega-trends on port cities, including the recent, far-reaching impacts of Covid-19. The event specifically explored the strategies and experiences of the ports of Le Havre (France), Incheon (South Korea), Rotterdam (Netherlands) and Hamburg (Germany). -/- . (shrink)

Almost simultaneous emergence of Existentialism and Marxism at end of the Little Ice Age had coincided with rapid urbanization and prevalence of mood disorder in northern Europe. This historic configuration is cast against Relph’s notion of place in his critique of urban planning. During the LIA street walking had mitigated mood disorder triggered by sunlight deprivation of indoor spaces while, at the same time, it had also buoyed a place. It was the unplanned place in the open air—a dilapidated (...) street corner in St. Petersburg or Romanesque streetscape of Old Copenhagen—that offered authenticity, cerebral restitution, and for ardent minds also discernment and acumen. Relph’s critique continues to be of pressing relevance to winter-cities designed for automotive access, and also for the interpretation it offers on the thought and events of the late LIA and following it. (shrink)

This article investigates the use of wolves to enchant the rationalization of Thompson Manitoba. The city attempted to refocus towards a more touristic economy based around the large wolf population in the surrounding regions. The paper also examines why this attempt at a tourist economy has not produced its intended results. I accomplish this by first discussing the McDonaldization and enchantment of the city. This discussion is framed through George Ritzer and Jeffery C. Alexander’s work. I then integrate Umwelt analysis (...) by focusing on Timo Maran’s Umwelt mapping to create a comparative approach in which wolf Umwelts within rationalized and enchanted settings can be compared to those in situ. I then make use of qualitative data analysis (QDA) to code a corpus of 50 articles from a local online newspaper that discuss the development of the tourism economy. Accordingly, I apply the theoretical perspectives mentioned to the QDA codes and themes. In the discussion section and conclusion of this paper, I note that wolf Umwelt was largely incompatible with the rationalizing system created within the city and that the use of wolves as enchantment relied on motifs of overly hyperreal intersubjectivity between humans and wolves. Consequently, collective representation regarding the tourist initiative was not constructed by this rationalization and enchantment. (shrink)

The Aleksanteri Institute of the University of Helsinki organized in 25–26 of September 2009 a special symposium Northern Lights — Facets of Enlightenment Culture with the aim to discuss form of Enlightenment thought in Sweden/Finland and Russia. The symposium, which was opened by Prof. Emeritus Matti Klinge, a renowned historian of 18th- and 19th-century Finland, had four participants from Russia, five from Finland and one from Germany; thus, it was yet a quite small event, but we hope that with (...) it the foundations of a fruitful co-operation, with annual symposia on questions of Enlightenment culture, will be laid. Of the speakers, Prof. Tatiana Artemyeva, Dr. Oili Pulkkinen and Prof. Vesa Oittinen focused on more general problems of study of Enlightenment ideas, while the other contributions dealt with different ―case studies‖ either in Sweden/Finland (Dr. Kimmo Sarje, Dr. Johan Sten), Russia (Prof. Mikhail Mikeshin, Dr. Johannes Remy, Dr. Larisa Agamalian), in France (Dr. Alla Zlatopolskaya) or Germany (Dr. Carola Häntsch). (shrink)

continent. 2.1 (2012): 6–21. The French philosopher and novelist Tristan Garcia was born in Toulouse in 1981. This makes him rather young to have written such an imaginative work of systematic philosophy as Forme et objet , 1 the latest entry in the MétaphysiqueS series at Presses universitaires de France. But this reference to Garcia’s youthfulness is not a form of condescension: by publishing a complete system of philosophy in the grand style, he has already done what none of (...) us in the older generation of speculative realists has done so far. His book is sophisticated, erudite, rigorous, imaginatively rich, and abundant in worldly wisdom– despite the author’s conclusion that wisdom does not exist. The quality and scope of Forme et objet took few observers by surprise, since Garcia has been treated as an emerging philosopher to watch across half a decade of Parisian oral tradition. But Garcia was not just the subject of rumor, being already well known to the French public as a writer of fiction. His debut novel, La meilleure part des hommes , 2 was awarded the 2008 Prix de Flore 3 and has already appeared in English as Hate: A Romance . 4 His follow-up novel, Mémoires de la jungle , 5 made clever use of a chimpanzee narrator. Nor was Garcia only published as a novelist before last November: his philosophical study L’Image 6 had already appeared when the author was just twenty-six, a year before he was crowned by the muses at the historic Café de Flore. And then in 2011, just months before the appearance of Forme et objet , Garcia published a widely distributed work entitled Nous, animaux et humains , 7 with its focus on Jeremy Bentham’s ideas about animals. Given this prolific and versatile track record, an optimistic scenario might envisage the young Garcia as one of those combined literary/philosophical talents who appear intermittently in France across the centuries: Jean-Paul Sartre is merely the most famous recent case. While more time is needed to see how Garcia will channel his impressive mental energies, Forme et objet displays such breadth of insight that its author has a good chance to emerge as one of the leading philosophers of his generation. If we accept Aristotle’s dictum that the peak mental age is fifty-one, then to read Garcia’s massive book is to gain some idea of what European philosophy might look like in the futuristic-sounding 2030’s. The present article is confined to Forme et objet . At 486 pages, the work is obviously daunting in size. Indeed, it is even longer than it sounds, given that many of its early sections are printed in a smaller typeface to designate them as supplemental commentary to the main flow of the argument. But while the length of the book reportedly led to delays in French publication, and will probably slow the inevitable appearance of an English translation, the length of the book should not deter interested readers– much of it results from Garcia’s teacherly writing style. Whereas Quentin Meillassoux’s prose displays an arctic economy of means, Garcia’s style is reminiscent of the repeated lessons of oral classroom proceedings. Rarely is the reader given fewer than three or four chances to master an idea before the author moves on to the next. In practice, the style feels welcoming rather than long-winded. Otherwise, the structure of Forme et objet is surprisingly simple. There is a useful Introduction of less than twenty pages. Then comes Book I: Formally , running to approximately 135 pages. Here Garcia outlines the most basic features of a thing “no matter what it is,” or n’importe quoi , an everyday phrase that Garcia shapes into a technical term. This part of the book feels at times like a more amiable version of Hegel’s Science of Logic , a parallel emphasized further by the threefold articulation of its theme: 1. Thing; 2. Thing and World; 3. Being and Understanding. This is followed by the much longer Book II: Objectively , totaling more than 300 pages. It contains sixteen essay-like meditations on specific kinds of objects—including time, animals, humans, history, gender, and death. Here each chapter rolls smoothly into the next, making this second part of the book feel more like a different work of Hegel: The Phenomenology of Spirit . But these are merely analogies. Garcia is no Hegelian, even if the book contains a few dialectical flourishes that seem to reflect his early enthusiasm for the Frankfurt School. Forme et objet ends with a six-page Coda, followed by the usual page of acknowledgments. In what follows, I will briefly summarize each of these four parts of the book before ending with some more general remarks. Before doing so, it will be useful to situate Garcia biographically (as much as I am able) and philosophically. Though Toulouse is his native city, his formative years were spent largely in Algeria, where his family has deep roots. During our sole private conversation, Garcia mentioned that his parents are professors of literature. 8 As a student of philosopher Garcia flourished so early that many of his current ideas date to his teenaged years: “There are sentences in Forme et objet that I wrote when I was seventeen,” he said in response to a question on that cold night on the Canal St.-Martin. I recalled that remark when reading his brilliant account, late in the book, of the central role of adolescence in contemporary culture. While many prodigies blow through their formal academic training without serious obstruction, Garcia’s student memories are rich in tales of isolation and struggle, though equally rich in gratitude for a half-dozen or so exceptional teachers who provided the intellectual space he needed: Meillassoux and Alain Badiou are simply two of the most prominent figures on that list. Though there are many points of agreement between Garcia’s philosophical position and my own, he not only reached his position years before reading my work, 9 he arrived along a rather different path: not through phenomenology, but via the Frankfurt School, which may be one of the reasons for his profound fascination with aesthetics. Garcia’s cultural background is as broad as one could wish: he is no less informed about punk rock and European football leagues than about the spiritualist roots of Bergson’s philosophy. Curious about everything and contemptuous towards nothing, Garcia can be expected to write insightfully on dozens of topics in the years to come. Given that his philosophy is so personally tantalizing in its agreements and disagreements with my own, and given the great internal richness of Forme et objet itself, the present review is no better than a first effort at coming to terms with the challenges posed by this minstrel from the rising generation. This is especially intriguing for older Generation X’ers like me, since confrontation with the younger generation is one of the many themes treated insightfully in Garcia’s book. 1. Introduction Garcia begins in defense of a so-called “flat ontology,” in which all things are equally things. While Roy Bhaskar 10 used this term pejoratively to refer to anti-realist philosophies that flatten everything onto an epistemic plane of human access, Manuel DeLanda 11 (an admirer of Bhaskar) reversed it into the positive principle that all realities are equally realities. Similar notions can be found in the “absistence” of Alexius Meinong, 12 the “irreduction” of Bruno Latour, 13 and my own critique 14 of the undermining/overmining pair. Also noteworthy is Levi Bryant’s use of the term “flat ontology” throughout The Democracy of Objects 15 and his earlier essay “The Ontic Principle.” 16 But for Garcia, flatness is only one face of the cosmos, and one that he ultimately declares to be rather impoverished. Even so, he always remains an advocate of a flat ontology. Insofar as everything is equally something, no matter what it is ( n’importe qui ), everything is equally a thing, equally solitary in its relation with world. This is why his book abounds in those long lists of random, ontologically equivalent entities that Ian Bogost has playfully termed “Latour Litanies.” 17 The first litany in Garcia’s book runs as follows: “We live in this world of things, where a cutting of acacia, a gene, a computer-generated image, a transplantable hand, a musical sample, a trademarked name, or a sexual service are comparable things.” (7) Yet Garcia is frankly dualistic; his flat ontology only lasts until page 159 and the end of Book I (entitled “Formally”), which deals entirely with things that are equally things. Thereafter Garcia turns his attention from things to objects, which are not flat in the least, but engage in hierarchical relations with one another. In agreement with both DeLanda and the speculative realists, Garcia proclaims that his book “proposes to put to the test a thought about things rather than a thought about our thought about things .” (8) Just as ducklings are “imprinted” (9) after hatching and treat the first creature they see as their mother, philosophers are imprinted by the idea with which they begin. Hence, philosophies that begin with human access will never truly find their way back to things. This makes Garcia rather suspicious of twentieth century philosophy, since “the twentieth century—to which in some way this work proposes to bid adieu—has been a period of theorizing modes of access to things rather than things...” (9) Among other possible benefits of the philosophy of things that Garcia proposes, it is fully able to account for thought as a special variant of things, while the reverse is not possible.(10) In Book I of Forme et objet , Garcia’s “things” are so flat, so de-determined, that he is forced to renounce some of the most basic features ascribed to things by most realists. As he tells us in his foreboding third footnote: “We will maintain that the solitude [of things] is less than unity, less than identity, and that it does not imply acceptance (any more than refusal) of the principle of non-contradiction.” (11) In a contemporary world cluttered with too many things, Garcia’s flat and formal plane provides us with some breathing room: “The formal plan of thought enables or re-enables us to cut short all accumulation—whether of knowing, experience, or action—by a simplicity, an impoverished surface...” (13) As Garcia says elsewhere in responding to a Deleuzian critic of the book, his starting point in flat ontology is designed to obstruct the claims of both analytic philosophy and Hegelianism: “Hence, this work seeks to protect each thing—real, imaginary, inconsistent, contradictory—both against Ockham’s Razor and against the Aufhebung or dialectical process.” 18 Yet contrary to the equalizing spirit of many flat ontologies, “we will add to our formal ontology of the equal, an objective ontology of the unequal.” (13) But initially, Garcia joins all flat ontologists in holding that everything is irreducible: “this irreducibility, which we will term the ‘chance’ of each thing... also marks the refusal of a positive thought that reduces things exclusively to natural things, or social things, or historical things, etc.” (15) This irreducible “chance” of a thing emerges as an important technical term in the book, always paired with its inverted brother, the “price to pay” ( prix à payer ). On pages 17-19, we find the only diagrams in the book. What they illustrate is that Garcia wishes to avoid two equally dangerous extremes. The first is the philosophy of substance, featuring the thing-in-itself as a mighty river fed by attributes as if by subordinate tributary streams. This model can be found in many of the classic thinkers of West and East alike. In it, “there is obviously a hierarchization between that which is dragged towards something other than itself, and this other which serves it as an ontological support while supporting its proper being.” (16) For Garcia, the second extreme worth avoiding is the philosophy of events: “One thus conceives trajectories of being, identified as events, facts, powers, intensities, or intentionality. These vectors of being come first, bearing and supporting being, displacing it, but without ever finding a stopping point, a buffer, an objective consistency.” (17) The first model gives us a thing too wrapped up in itself, too compact . This word “compact” (the French and the English are the same) is another technical term for Garcia. But if the “compact” model of things leads us to something more than things, the philosophy of events gives us less than things, by dissolving them into a play of vectors. Garcia’s alternative lies midway between these two extremes: Being enters the thing, being comes out of it. And a thing is nothing other than the difference between the enters and the being that comes out. Thus, the circuit of being is never halted. In the thing, there is never the thing-in-itself. And the thing is never in-itself, but outside of itself. Nonetheless, being is not eventally “pollinated” by vectors: it possesses an objecting halting-point... (19) This single idea is the key to Garcia’s book: the thing is neither a self-contained durable lump nor some sort of evental flux. Instead, the thing is the difference between its various components and its relations with its environment. Or stated differently: “the price to pay for this disposition is a circulation of being that systematically distinguishes two senses of things: that which is in the thing , and that in which the thing is , or that which encompasses it and that which it encompasses,” (19) translating comprendre here as “encompass.” 19 In a beautiful description of a piece of black slate, Garcia sums up the various minerals, qualities, and shapes that compose [ comprend ] it, and calls them “that which is in the thing,” (20) noting that this tells us nothing about “that in which [the slate] is”—namely, all the various situations in which the black slate can be found. Instead, the slate is the difference between these two: the most characteristic principle of Garcia’s philosophy. 2. Formally Book One of Forme et objet , “Formally,” is concerned with the formal equality of all things in a flat world. “Two questions mark the boundaries of reflection: of what is everything composed [ composé ], and: what do all things compose?” (27) Looking downward, we wish to know what everything is made of; looking upward, we want to know the ultimate result of the combination of all things. Here we must turn our attention to the thing n’importe quoi— no matter what it is. (30) Anything with finite qualities is obviously too specific to be relevant to global ontological questions. To an equal degree, something possessing all qualities (think of Whitehead’s God) 20 would not be n’importe quoi either, since it would still be too definite, even if incredibly vast. The same holds for contradictions, since these all differ from each other. The square circle, the non-white black white, and the non-city city are all too distinct to count as the thing no matter what it is. The n’importe quoi must be devoid of all specific qualities, including contradictory ones. In one of the more intriguing points in his book, so reminiscent of Meinong, Garcia proclaims that “the ‘no matter what it is’ is neither a reality nor an abstract construction, nor both of these at once; the ‘no matter what it is’ is simply the plane of equality of that which is real, that which is possible, that which is inexistent, that which is past, that which is impossible, that which is true, that which is false, that which is bad.”(39-40) Since everything has two faces, it would be a grievous mistake to focus on just one of them at the expense of the other, as physicalism or materialism do when reducing the world to minuscule physical underpinnings. For scientistic materialism, “it is either atoms, particles, or fields of force... which are the things.” (47-48) Moreover, “these more-than-things are accompanied by less-than-things: for example, ideas or facts of consciousness are determined by the state of matter and are not autonomous things, but manifestations reduced to secondary effects of material processes...” (48) On this point, Garcia’s position is in complete accord with my own critique of undermining and overmining. 21 Where we disagree is that Garcia is more deeply suspicious of the notion of substance, which I view as salvageable with a few needed changes, while Garcia sees this operation as hopeless: “A substance, in the history of philosophy, is the more-than-thing par excellence.” (51) Another agreement between our positions is visible when Garcia claims (correctly, in my opinion) “that it is vain to distinguish between things which are material and those which are not.” (52) Yet we also find an even more important disagreement, since for Garcia withdrawal cannot be the quality of a thing. Instead, the absence of a thing is simultaneous with it, embodied in all that is not it– the absence of the sculpture of a woman is to be found in the mold that appears at the same time as it, and thus withdrawal must be viewed as an “event” rather than as something pertaining to an object. For Garcia, nothing withdraws beyond access. Since we must distinguish between “that which is something” and “that which something is,” and since the former is identified with “no matter what it is is” and the latter with “ not no matter what it is,” we can say that “everything is thus a milieu, a fragile link between ‘no matter what it is’ and ‘ not no matter what it is.’” (62) And here we find Garcia’s critique of the thing-in-itself: “A thing is never defined en bloc . We can affirm that a thing is this or that, but that does not suffice. It is still necessary to state precisely that which is this thing .” (62) Stated differently, “something is not in itself : for that which is in the thing is not the thing, and that in which the thing is is not the thing.” (62) And here Garcia and I, facing the same evidence, draw opposite conclusions. For me, the fact that nothing can be identified with either its components or its concrete location means that the thing must be something in-itself distinct from both of these. Yet for Garcia, to be in-itself would mean to be identified with just one of these two extreme terms, and hence the thing can only be the difference between them. Garcia is equally suspicious of the classical tendency to view “unity” as a property of the thing, since in his eyes unity is too relational a property to belong to things. (65) While specific things are situated determinately with respect to other things, we are still speaking here about the thing no matter what it is, and this can be viewed only in terms of solitude, which all things share: a human being, a hand, or a chair or all equally things insofar as they are on their own , not insofar as they are one . (64) A thing is alone, and relates only to the one thing that is not another thing: world. In a striking parallel to my own argument for a partial revival of occasionalism, Garcia tells us that “the things communicate only by their solitude: it is because everything is equally on its own in the world that things can be together, enmeshed in one another.” (67) Alone in their solitude, things all relate to world, which serves as a mediator allowing them to become mixed up in one another. As we have seen, one reason that nothing can be in itself is because everything is in something else. For Garcia, “to be in something and to be something are equivalent.” (69) Stated more broadly, “being is thus the difference between the two aspects of each thing: that which is it, and that which it is.” (70) And even more vividly: “a thing is almost like a sack: there is that which one puts in the sack and that which remains outside the sack.” (70) But not quite like a sack, “since a thing is not a thin skin or film. Instead, a thing is comparable to a sack that is immaterial and without thickness: it is nothing other than the difference between that which is this thing and that which thing is, between content and container.” (71) Nothing can be in-itself because everything is two selves at once. For example, we cannot say that our self is defined by our consciousness: “Everything has a self because nothing is in itself. The self is not the quality of that which is related to itself (which is conscious, for example) or which thinks itself related to itself. Nonetheless, for an entity called ‘conscious’ to be related to itself, it is necessary that this very relation should be another thing than the self to which it is related.” (71) Consciousness cannot be the self, precisely because it is other than that of which it is conscious. Nothing is able to grasp itself. The self is “the function by which being and composition [ compréhension ] are mutually excluded...” (72) The self is “the point of shadow of everything that projects some light...” (72) The in-itself faces two opposite dangers: “For something to be in-itself is to be a self. Something which is a self flies out through one of its two sides... Stated differently, being in-itself is simply the possibility of a double failure.” (73) The in-itself can be termed compact : “There remains to us a means of thinking that which does not fully enter into the world, though without exiting from it. This means is what we call the compact.” (76) In a sense, the compact is the opposite of the world. For in the case of the world, everything enters it and it enters nothing; as for the compact, it enters the world (since it is something, after all) while nothing enters it. (77) The compact marks the presence of the impossible in the world. (78) It is not impossible, but possible only on the condition that it fails. (78) The time has come to speak of where a thing is located. “The sole condition of a thing is that of being in another thing than itself, and thus in another thing than something.” (78) A condition is “that which determines something, that which forms something, that in which something is.” (78) As for humans, “the condition of someone is his situation; my social condition is that which socially determines me, my place and my function...” (79) More generally, “to be conditioned is to find oneself reduced to that in which one is.” (79) Everything is conditioned, but nothing is reducible to this condition. To determine the condition of something is to determine in what it is. A thing is located in that which contradicts it, just as a statue exists in its mold, which is precisely that which it is not. Since the thing is finite and definite, its condition or form must be infinite and indefinite. That in which all things are is the world, which Garcia also terms “the whole.” (81) “To try to be in-itself is to attempt to remain outside the world. And indeed, to try to be in-itself is only a path of entry into the world.” (83) For Garcia, “the world is not the pre-existent container of the things it contains, a priori , nor the construction by the mind of a fictional ensemble of all things, a posteriori .” (85) Instead, the world is simultaneous with all things; the two always go together. The world cannot be a determinate world, such as the physical universe or mathematical space, since these are already too specific and limited. “Every determinate world, which is in fact a universe , is a ‘big thing’ [ grosse chose ]: it is a set, however vast, of composite things which itself embodies a thing.” (85) Every determinate world is really just a “big thing.” Stated differently, “it is nothing other than a balanced milieu between the things that compose it and the thing that it composes.” (85) We generally picture the world as a physical univer. (shrink)

How is the ethically unacceptable persistence of the unnecessary suffering of extraordinarily poor street children in extraordinarily rich European Union capital cities to be durably remedied? Perhaps centrally, this philosophical essay argues, by re-articulating current inadequate understandings in the European Union of social injustice not as an absence of solidarity but as the failure to imagine and to act on "mutualities." First presented in 2011 as invited lectures for the Institute of European Studies of the Jagiellonian University in Krakow, (...) this extended reflection explores four central elements of the empirical situations of such extreme child poverty amid great affluence in the contexts of a progressively developed case study of destitute street children in Paris. The essay focuses successively on such utterly destitute children's poor health, poor housing, poor food, and poor education. In each case, outstanding contemporary philosophical reflections on violations of social justice - those of J. Rawls, A. Sen, R. Dworkin, and J. Habermas - are found to be deeply suggestive but finally insufficient for understanding such legally and morally intolerable situations. Yet each may be interpreted as contributing substantively to a progressive re-articulation of at least four critical elements of what a renewed idea of social justice in the European Union tomorrow must involve - "mutualizations" of fairness, understanding, respect, and articulacy. (shrink)

Home-based service jobs have developed considerably across Western societies. In fact, chances are high that a working-class woman in France today will, at some point in her life, be a house cleaner, home-based child care provider, or home aide for the elderly. Going against political, scholarly, and everyday discourses that, saturated with the double prejudices of gender and class, treat all these home service occupations, which require little prior training, the same, this article illuminates the variability of the forms (...) of subordination experienced by women practicing these occupations in France. Comparing these jobs with the ensemble of low-skill jobs and with each other exposes what is specific to the particular form of subordination each job type entails, in terms of the extent of job supervision and the nature of the home where it is practiced, the presence or absence of relations with coworkers and/or a “public,” and the nature of this “public.” It mobilizes nationwide statistical data in a new way to shift attention to these numerous ordinary work situations, which are much less studied than those of the domestic workers of the wealthiest cities of the Western world. (shrink)

Mineral waters were a delicate and unstable product whose value as a remedy increased in early modern France. If it was once the prised luxury of the nobility travelling to the spa, the eighteenth century slowly watched it turned into a commodity. The waters became widely available in bottles and were sold in bureaus of distribution. Despite the logistical challenges of selecting and carrying the waters to their new urban public, many different springs made their way into most of (...) France’s cities. This took place under the watch and regulation of a uniquely dedicated institution, the Société de Médecine. This Société eventually settled its authority over the management of mineral waters, thanks to the backing of state power, the influence of the Academy and the newly recognized authority of chemists as analysts of waters. The purpose of this paper is to bring to light this overlooked institution and its essential role in the administration of mineral waters. Though it never eradicated fraud or succeeded in creating a full scientific and economic monopoly, it greatly broadened the budding trade of bottled water in France and gave a powerful incentive for chemists to better their mastering of the particularly challenging analysis of water. (shrink)

Previous work in the agri-food tradition has framed food auditing as a novelty characteristic of a shift to neoliberal governance in agri-food systems and has tackled the analysis of food “quality” in the same light. This article argues that agri-food scholars’ recent interest in the contested qualities of food needs to be situated alongside a much longer history of contested cultural attributions of trust in food relations. It builds on an earlier discussion suggesting that, although neoliberalism has undoubtedly opened up (...) new spaces for audit activity, older political and social dynamics operating around food audits were established long before the neoliberal historical moment. Breaking new ground (as far as is known) by looking further back than the early history of the organic social movement, it examines intersections of religious food auditing, migrant food culture, and commercial dynamics in food systems. Based on secondary sources, two contrasting case studies are presented to illustrate the flux and complexity for: New World Diaspora migrants to New York City of assuring food was kosher; and more recent Maghrebi migrants to southwest France of assuring food is halal. The article concludes by noting that the neoliberal moment stands not as the unique progenitor of a new style of food authority, but rather as the latest response to a wider rupture in the historically contingent arbitration of new forms of trust in food. (shrink)

The city of Montpellier on the river Lez was the commercial and intellectual center of the Languedoc in 1289 when Peter of John Olivi made his way back to his home territory of southern France.2 The city was only a few centuries old, with no ties back to Greece or even Rome. The original settlement at Maguelone received an episcopal see as early as the sixth century, but the destruction of the town in the eighth century moved the community (...) upriver to the area that became Montpellier.3 The city had emerged as a new trading port in the eleventh and twelfth centuries under the leadership of the lords of Montpellier, an unbroken line of eight men named Guillaume who reigned from 986 to 1204. The surviving heiress of... (shrink)

In 1995, Toulon became the largest city in Europe to come under the far right since the end of World War II. This book asks what led up to the far right's win; how it governed for six years; and what we learn from mainstream politicians who are keeping it weak. Empire's Legacy delves into a latent far right affinity in French society, traces the deep roots of this affinity, and explains why it has become a factor in French politics.

The recent wave of rebellions in the Middle East, commonly referred to as the “Arab Spring,” has stirred up a revival of scholarly interest in the phenomenon of political reform in the Arab world and Muslim-majority states in general. Speculation on the causes of revolution, the provenance and function of political authority, and the means for reshaping or refashioning the existing political or social order had a rich legacy in medieval and early modern Arabic political thought. Islamic history itself provides (...) examples of reforms and revolts that can be seen as antecedents to events associated with the Arab Spring as well as with religious conflicts in Northern Nigeria and Sudan. Thus, a study of the past can.. (shrink)

Rabbis of thirteenth-century Spain were often exposed to two traditions, that of Northern France-Germany and that of Moslem Spain. Until now, the dominant discussion of how they balanced the contrast has been Bernard Septimus' analysis of Nahmanides (Ramban), who managed to draw fruitfully on both. Rabbenu Yonah b. Abraham of Gerona, Ramban's only slightly less famous relative, presents a useful counterexample.Rabbenu Yonah's early works reflect an almost-total immersion in Northern French ways of thinking and writing. Only gradually (...) does he engage ideas from Moslem Spain, suggesting that the mixing of the two traditions in his later writings resulted from years of slow growth and exposure to such Moslem Spanish authors as Rif, R. Bahye ibn Paquda, and Maimonides.His example suggests that how to react to these differing influences was a continuing issue for these rabbis, and that tracking it offers an important key to understanding the intellectual history of the rabbis of that era. (shrink)

In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection can be (...) detected in western perceptions linking natural and built environments, commencing with Plato’s Atlantis and his Myth of Er, and later as a likely import of the Chinese yin-yang mythology. Culminating with the Age of Discovery, alongside advances in experiential awareness of the Earth’s sphericity, respective feminine and masculine earmarks can be detected in early modern perspicacity of the Earth’s southern and northern hemispheres. Our conceptions of natural and built environments inherently continue to contain gender traits. Yet urban voids, as the feminine face of city-form, have been severely understated in the built environment. Through design and configuration of urban voids, allegories of femininity in city-form ought to be celebrated, not discarded. (shrink)

Plato and the City is a general introduction to Plato's political thought. It covers the main periods of Platonic thought, examining those dialogues that best show how Plato makes the city's unity the aim of politics and then makes the quest for that unity the aim of philosophy. From the psychological model to the physiological definition, the reader can traverse the whole of Plato's oeuvre, and understand it as a political philosophy. The book is designed to be an undergraduate textbook (...) but will also be of interest to scholars. It is the first English translation of Platon et la cité, published in French by Presses Universitaires de France in 1997 as part of the series Philosophies, and offers English-speaking readers access to a more unifying continental European reading of Plato than is common in UK or North American scholarship. (shrink)

Since the 1860s, petroleum companies, through their influence on local governments, port authorities, international actors and the general public gradually became more dominant in shaping the urban form of ports and cities. Under their development and pressure, the relationships between industrial and urban areas in port cities hosting oil facilities evolved in time. The borders limiting industrial and housing territories have continuously changed with industrial places moving progressively away from urban areas. Such a changing dynamic influenced the permeability (...) of these borders. Port cities are nodes and logistic points where various flows of commodities, wealth, and knowledge gathered before further re‐distribution. These flows affected port cities by changing their spatial organization and the availabiity of space between borders. The main question here is: How did industrial and urban borders evolve through time in port cities? Through a historical analysis, the article explores the settlements of oil facilities and the influence of oil companies over local, regional, and national governments in creating borders and how it influenced the porosity of port cities. This article, through the petroleum narrative, illustrates the impacts of past borders on the contemporary urban form through the evolution of the French port city of Dunkirk, in the North of France. As a historical study, the article analyzes the changing relationships between petroleum industrial sites and housing areas in the city of Dunkirk, using aerial pictures, archival sources, and regulations of different periods. The importance of this analysis lies in knowing that former oil sites previously located on the periphery of Dunkirk, that were forgotten by the authorities are now located within the current urban tissue. This process demonstrates the importance of historical developments to understand current challenges in the urban planning of industrial port cities. (shrink)