“Mad” Elves and “Elusive Beauty”: Some Celtic Strands of Tolkien's Mythology [1]

Contrary to Tolkien's refutation of “Celtic things” as a source for his own mythology, this article attempts to show how his work has been inspired by Celtic folklore and myth. The article is not just a source study. It concentrates on one main example from Tolkien's early literary writings that betrays a Celtic influence. At the same time it discusses Tolkien's complex attitude towards “things Celtic” within the context of his strong sense of English identity. Finally, it seeks to explain Tolkien's derogatory comments on Celtic material as a result of popular ideas of “Celticity.”     

The Irish rent … and mended: transitional textual communities in nineteenth-century America

In this paper, traditional folkloric forms that were ritualised and practised in pre-Famine Ireland are examined. So, too, are the strategies that storytellers employed in disseminating the imaginative aspects of the oral tradition to their audiences. Following the disruption of the storytelling tradition precipitated by the Great Famine and emigration, the fabric of Irish storytelling lay threadbare, both in Ireland and abroad. Of interest is the fact that in America the less “heroic” and more subtle strands of Irish folklore resurfaced in the theatrical venues that developed during the second half of the nineteenth century, namely, minstrelsy, Vaudeville, and Tin Pan Alley. By the turn of twentieth century, the Irish were responding to other “heroic” depictions of themselves, not only with protestation but also with “tongue-in-cheek” laughter. Their grounding in a variety of folkloric texts in Ireland enabled them to transition to multiple kinds of accommodation and expressive resistance.     

Glastonbury Revisited

This paper discusses various ways the concept of the past has been interpreted and used in Welsh antiquarian and folklore studies, beginning and ending with illustrations of popular concepts of “Welshness” in the tourism and heritage industries, and en route making a critique of “centre vs periphery” scholarly models. Special attention is paid to the work of the Celtic scholar Sir John Rhys and Iowerth Peate, the founder of the Welsh Folk Museum.     

A Place of Community: “Celtic” Iona and Institutional Religion

This paper identifies the concept of a “Celtic” form of spirituality that has developed recently within Christianity in Britain and Ireland, in particular in relation to ancient pilgrimage sites. One of these, the Scottish island of Iona, has always been subject to reinterpretation; but while the resident population and the Iona Community may have contributed to current expectations, they do not necessary identify with them.     

Identity predicaments and the music metaphor in contemporary Irish fiction

Abstract

Ever since Jimmy Rabbitte proffered his oft-quoted “niggers of Europe” line in Roddy Doyle’s The Commitments (1987), contemporary Irish culture, especially during the boom years, was characterised by an insistent revisiting of popular music as a metaphor for interracial and/or intercultural connection or understanding. Cross-cultural identification through music may be seen, in Werner Sollors’s memorable terms, as an eschewing of “descent” relations in favour of “consensual” relations. This essay revisits the music metaphor as it has manifested itself in Irish fiction since it was announced officially that Ireland had entered recession in 2008. Specifically, it explores Kevin Curran’s Beatsploitation (2012) and Joseph O’Connor’s The Thrill of It All (2014) arguing that, through their deployment of the music metaphor, the novels stage the murky politics of contemporary Irish iterations of consent and descent. By exposing the extent to which the rhetoric of Irish economic recovery is yoked to paradoxical invocations of volitional and ancestral Irishness, the novels urge their readers to consider the ways in which discourses of economic recovery work to reinforce and perpetuate patterns of exclusion and marginalisation established during the Celtic Tiger years.     

The representation of non-Irish immigrants in recent Irish films

This paper examines the representation of ethnic and racial minorities in Celtic Tiger and post-Celtic Tiger films such as Adam and Paul (2004), Pavee Lackeen (2005), Once (2006), The Front Line (2007), and New Boy (2007). Key areas of analysis include: how is immigration represented on screen? Whose character's point of view predominates? How much space do these ethnic minorities occupy in the shot? In order to answer these research questions, I draw on a plurality of theoretical paradigms currently employed in film theory, mainly narrative theory, critical race theory and feminist theory. As I show, the differences between these films are paramount and will inform the different ways in which recent Irish cinema represents racial and ethnic Otherness. In some films, immigrants appear mainly as decorative props and they largely function as cinematic elements which emphasise the marginalisation of other “inner” Irish outsiders, particularly drug addicts and Travellers. By contrast, other films make serious attempts to see “into” or “through” immigrant characters by fictionalising not only the point of view of natives but also of newcomers themselves.     

Multiculturalism and the immigrant “Irish woman” after the Celtic Tiger: marginalisation,gender-based violence and family dysfunction in Ebun Akpoveta’s Trapped: Prison Without Walls

This article breaks new ground in examining how “new Irish” immigrant women have responded to the collapse of Ireland’s Celtic Tiger economy and the different forms of gender discrimination and marginalisation they face both within their minority ethnic communities and the Irish host society. It approaches Ebun Akpoveta’s Trapped: Prison Without Walls (2013) as an exemplary work of fiction which exposes unresolved injustices and inequalities suffered by immigrant women. Akpoveta creates a narrative that complicates previous representations of cultural encounters between newcomers and long-established members of Ireland’s host society, not least because her Nigerian female protagonist arrives as a postgraduate student rather than an asylum seeker or refugee. She fictionalises female experiences of marginalisation, gender-based violence and family dysfunction within an all-Nigerian family that outwardly appears to be a model of integration and social inclusion in an open and welcoming Irish multicultural society.     

Very long term history and people's history

Often William Blake and Isaac Newton are positioned as “opposites”: Newton the great systematizer, Blake the visionary artist. (Blake himself, in fact, seemed to have set up this direct opposition.) However, this opposition is perhaps too simple and overlooks the intricacies of each thinker's work. Further, this straightforward “opposition” fails to account for the pressure that scholarship itself, always occurring from a particular subjective position, applies to shape its objects of study; that is, it creates a useful “Newton” and a useful “Blake” with which to work. Here I employ spatial theorist Henri Lefebvre's technique of “critical thirding” (as Edward Soja has called it), or accounting for “an-Other” position in the dialectic of “Blake” and “Newton”. I consider where Blake and Newton were perhaps more similar than has been suggested in the scholarly literature, and, more crucially, how scholarship itself mobilizes (or indeed “creates”) its own, subjectively useful, “Blake” and “Newton” in order to make particular arguments.     

封、疆、界:中国古代早期对于域界的表示

甲骨文、金文以及秦楚瓦文、简牍中所见的“封”(“夆”)乃是人工堆筑的土堆,其上或植有树木;“封”多沿着道路设置,用以表示其地域之归属;田地中的“封”则置立于田畔或阡道上,用于标识田地的归属。金文与秦楚简牍中所见的“疆”“畺”或“彊”,则是人为地划出的界线,它可以但并不必然表现为自然或人为的地理事物。“界”也是一种人为的划分,却有具体的自然或人为的地理事物作为标识;用于表示“界”的地理事物主要有关、垣、离、格、堑、封、刊、坞、虎落、天田、立石等人为的地理事物,以及山、川等自然地理事物。     

Das Treffen in Telgte

Transcendental consciousness is described by Kant as “the one single thing” in which “as in the transcendental subject, our perceptions must be encountered.” The unity of that subject depends on intellectual functions. I argue that its singularity is just the same as that of Kant's pre-intellectual “form” of spatiotemporal “intuition.” This may seem excluded by Kant's claim that it is through intellect that “space or time are first given as intuitions.” But while pre-intellectual form is insufficient for space and time as distinct “things,” it is sufficient for the constitution of a “single thing” indifferently construable as both. Contrary to what are typically seen as the main differences between Kant and Hume on identity of “self,” there is thus already a difference in play below the level of either's concern with the sorts of connections available for the combining, or illusion of combining, of manifolds of “impressions” or “ideas.”     

U.S. Foreign Policy and the Arab Spring: Balancing Values and Interests

The rapid and unpredictable changes in the Middle East collectively known as the “Arab Spring” are posing tremendous challenges to U.S. policy formation and action. This article will explore and evaluate evolving U.S. policy in the Middle East and its potential implications. There has always been a tension in American foreign policy between pursuing American “values” (foreign policy idealism) and protecting American “interests” (foreign policy realism). For decades, the United States has sought to “make the world safe for democracy,” while at the same time often supporting repressive, nondemocratic regimes because of national security or economic self‐interest. The tension between these two fundamentally distinct policy orientations has become even more pronounced as the United States tries to respond to the Arab Spring uprisings. Why did the United States actively support the rebels in Libya but not the protestors in Syria or Bahrain? Is there an emerging, coherent “Obama Doctrine” on intervention in Arab countries, or was Libya just a “one‐off” event? These are some of the questions that this article will attempt to answer.     

The Picture of Artificial Intelligence and the Secularization of Thought

ABSTRACT

This article offers a critical interpretation of Artificial Intelligence (AI) as a philosophical notion which exemplifies a secular conception of thinking. One way in which AI notably differs from the conventional understanding of “thinking” is that, according to AI, “intelligence” or “thinking” does not necessarily require “life” as a precondition: that it is possible to have “thinking without life.” Building on Charles Taylor’s critical account of secularity as well as Hubert Dreyfus’ influential critique of AI, this article offers a theological analysis of AI’s “lifeless” picture of thinking in relation to the Augustinian conception of God as “Life itself.” Following this critical theological analysis, this article argues that AI’s notion of thinking promotes a societal privilege of certain rationalistic or calculative ways of thought over more existential or spiritual ways of thinking, and thereby fosters a secularization or de-spiritualization of thinking as an ethical human practice.     

The Personal and the Political in Roger Scruton's Conservatism

Roger Scruton's philosophical enterprise is an effort to “save the appearances” of value in the human world that elude scientific explanation. The meaning of the human things appears only to a first-person perspective, which is incommensurable with the objective perspective of cause and effect. To make sense of our experience requires a “cognitive dualism” that can account for the human or “lifeworld” as well as physical reality. Ranging rather indiscriminately over Scruton's diverse writings, I expound the unifying conception of personhood that makes them a coherent whole and also serves as the touchstone for Scruton's conservative critique of liberal theory and practice. Some questions are raised about that two-dimensional critique, about its separation into “metaphysical” and “empirical” components, and about whether the latter does or doesn't “operationalize” the former.     

Representations of the Chudes in Norwegian and Russian Folklore

Abstract

The objectives of this article are (1) to reveal the meaning (semantics) of the word “Chude” in Norwegian and Russian cultures; (2) to analyze Russian and Norwegian legends about the Chudes in order to define the main plot-constructing elements. When writing this article the authors used a synchronous and diachronous methods of analysis of material that was written down in a period that exceeds one and a half centuries. In etymological sense the word “Chude” (tsjude or Cud) can be derivative form from old Slavic form *tjudjo (strange, foreign) that can in its turn be borrowing from a Gothic or a German word that got the meaning “a nation” (folk). With the Sami the word “tshudde”/ “shutte” means an enemy, an adversary. The image of the Chudes has been preserved in Russian and Norwegian narrative traditions. Oral stories in Norway are called sagn. In Russian folkoristic narratives about the Chudes are traditionally called “predanie”.

The ethnonym “Chude” has a collective meaning in Russian and Norwegian folklore. In Norwegian culture it means plunderers of different ethnical belonging who came from the East to plunder the local population in the Northern Norway. As the undertaken research has shown, this name could have been applicable to Russian, Finns, Karelians, Kvens and peoples speaking Nordic languages (Swedes). In the Russian cultural tradition the name “Chude” was used to name different Finno-Ugric peoples living in the North-West Russia before the Russians came there and who later assimilated with the Russians. The Kola Sami called Swedes and Norwegians who came to them from the west to plunder the Chudes. The existence of a people in the same name in the old times is not excluded. The research carried out by place name scientists reveals that this people could be related to the Baltic-Finnish group of peoples.

The word Chude has historical and mythological aspects. Folk legends about the Chudes have “preserved” memories about the historical past of the northern region. Additionally this ethnonym contains conceptions of the world's binary character that are typical for archaic consciousness. Folk legends about the Chudes are widespread in the European North of Russia while plots about militant and plundering Chudes are localized in traditional Sami regions of Russia and Norway. In folk legends and sagn, the Russians and the Sami belong to one's “own” world, while the Chudes are associated with the concepts of the “strangers”. This nomination acquired the meaning “a stranger”, “a robber”.     

The origin and evolution of the concept of mixin (superstition): A review of May Fourth scientific views

ABSTRACT

This article explores the evolving connotations of the concept of “superstition” up to the establishment of “superstition studies,” in an examination of the process of secularization experienced by early modern Chinese thought under the impact of Western science. In traditional texts, the Chinese term mixin (迷信, literally “delusional beliefs”), modernly translated as“superstition,” carries diverse and variable meanings: aside from referring to the proper or improper content of ideas and beliefs, mixin also has political connotations, broadly referring to beliefs or behaviors differing from the official rituals. On an ideological level, the traditional concept of mixin refers to a category of thought opposed to Confucian concepts such as the cosmology of Heaven, Earth, and Man, or the idea that “for a man to sacrifice to a spirit which does not belong to him is flattery.” In the late Qing Dynasty, as the idea of “superstition” as opposed to “science” was introduced via Japan, the traditional connotations of mixin evaporated, and it merged with other neologisms. From the late Qing to the early Republic, the parameters of “superstition” were expanded to encompass anything at odds with “reason.” This was also a reflection of China’s shift from the “Classical Age” to the “Age of Science,” as Confucian concepts and scientific ideas successively served as the criteria for judging “superstition.” As of the present, a consensus has yet to be reached on how to distinguish between “religion” and “superstition.” This paper shall seek to clarify the connotations of mixin or “superstition” in different contexts and their connection to the changing times, which may aid in understanding the complex facets of this issue.     

The Function of Place and its Changes

The function of place, though a significant concept in geographic research, has not received much attention in the Soviet literature. Functions are defined as activities performed to satisfy particular needs of society. These functions are generally performed by engineering systems, which may range from simple pasture management or cropping systems to such highly complex systems as a city or a major iron and steel plant. The authors polemicize against the view that the function of place is preordained by its natural potential and argue that a dynamic sequence of functions through time is much more relevant to the needs of a rapidly evolving society. Several types of functional sequences are distinguished: they may be “revolutionary,” in the sense of replacing one function by another, or “evolutionary,” involving change within the framework of a particular type of function. They may be “progressive,” by involving increasingly complex engineering systems and growing intensity of use, or “regressive,” in the sense of reverting from a cultivated to a natural state. Reversibility of function declines with increasing complexity and cost of engineering systems. Functional stability depends on the degree to which a function evolves naturally out of the given economic-geographic setting and on the level of inputs.     

(Education for) Sustainable Development in Geography Education: review and outlook from a perspective of Germany

Nearly 15 years after the Rio Conference and 10 years after the Lucerne Declaration on Geographical Education for Sustainable Development we are interested to what extent the goals of this declaration have been implemented? What role does Geography play in Education for Sustainable Development in higher education? We analyzed the modules of 107 degree programs with Geography as a degree major or as a teacher training subject at 55 German universities, technical colleges and universities of education. We conducted a quantitative text analysis in which we searched the key words “Sustainability”, “Sustainable Development”, “Education for Sustainable Development” and “Nature-Society Studies” in the Module Regulations. Our data indicate great heterogeneity between the degree programs. The key words were predominantly found in majors in “Human Geography”, “Geography” and teacher training programs for “academic high schools”. Aspects of the results considered in the paper include: (a) differences in the orientation of degree programs, (b) varying degree of implementation in the modules, (c) different conceptual understanding of the principles of sustainability, (d) the extent to which concepts of Environmental Education and Education for Sustainable Development are mixed, (e) heterogeneity between mandatory courses and electives.     

Governmentalities of Urban Crises in Inner‐city Athens,Greece

Through the notion of “conjuncture” this paper explores the interplay of urban crises that have been unfolding in the city of Athens during the past 7 years (2008–2014). By focusing on specific “critical moments” that have significantly influenced the narratives, discourses and subsequent policies concerning “Athens in crisis”, it examines a number of intertwined approaches and tactics that shaped the governmentality of such crisis. These approaches and tactics, that work in tandem, include emergency‐driven policies and politics; politics of fear that occasionally transform into geographies of fear; processes of defining the “public” and “public enemies”; and redefinitions of (il)legalities. Yet, they have repercussions on people, places and politics. In this context, certain issues are deemed critical or urgent while others do not or are even obscured.