The Neolithic and ‘Pastoralism’ Along the Nile: A Dissenting View

A largely accepted paradigm in African recent prehistory considers pastoralism to be the main subsistence source of food-producing communities along the Sudanese Nile valley from the 6th millennium cal BC onwards. This paradigm is constraining the development of a wider theoretical perspective that assumes, instead, a regionally differentiated picture of the economic and social organisation of local communities in northeastern Africa. This paradigm is thus the strongest impediment to achieving reliable and convincing syntheses of the transition from food collection to food production in this area. New data from Upper Nubia and central Sudan open the way for different and more complex scenarios and a new understanding of the local transition from agro-pastoral to agricultural practices. A more systematic data-based approach helps to change radically our perception of different Neolithic trajectories. Moreover, it helps to place in a different perspective—based on various levels of identity formation processes—change and continuity along the chrono-cultural sequence, as well as the different meanings that each local group confers on apparently similar acts in the context of the funerary ideology.

     

Mercosur: A Failing Development Project?

Latin America is a developing region. Although it is different from other such regions it shares with them ‘the challenge of change’, particularly as a result of globalization. Its response has been to embrace democracy, neoliberal restructuring and ‘new (open) regionalism’. The ‘Common Market of the South’—Mercosur—was an important regional initiative involving Argentina and Brazil, and included in its various aims was the acceleration of ‘economic development with social justice’. This article explores to what extent development aims have been achieved and whether Mercosur is little more than a loose confederation of states unable to build institutional structures that could help development. To what extent is this the result of traditions that have entrenched elites and prevented a more egalitarian approach? Has the law generally failed its citizens? Or does it have a place in development? The article begins by briefly considering the concept of ‘development’ and seeks to place Latin America within the ‘developmental framework’ and questions whether there is a distinct Latin American development tradition. Within that tradition, and in the context of the ‘inter‐American system’ and globalization, the development of Mercosur is assessed both in terms of institution building and legal traditions. Finally, some preliminary conclusions are drawn about Mercosur's future and the extent to which institutional and other constraints have contributed to Mercosur falling short of its devleopmental potential.     

Critical Nationalism: A Liberal Prescription?

Abstract. In this article I examine the coherence of ‘liberal nationalism’, namely, the attempt to combine liberal and nationalist ideas. Attempts have been made to marry these ideas because of the belief that nationalism has continuing influence and importance for the achievement of liberal objectives, such as respect for identity, democracy and justice. Two central ideas in liberalism are the idea of self‐respect as a primary good and the idea of critical reflectiveness. A central idea in nationalism is the idea of the importance of the nation as a community. If critically reflective individuals are to possess self‐respect then, I argue, the value of membership of particular national communities needs to be argued for against criticism. By rejecting an appeal to universal principles, however, nationalists are unable to provide a reasoned defence of the importance of particular national communities, and therefore unable to satisfy the liberal commitment to self‐respect resulting from critical reflection on membership of a national community. The particularism of nationalism, indeed, pulls against the universalism of liberalism so that ‘liberal nationalism’ constitutes an incoherent construct.     

A Critical Note on ‘The Rise of Illiberal Democracy’

Almost a decade ago, Fareed Zakaria published an article claiming that ‘illiberal democracies’, i.e., countries combining the presence of free and fair elections with the absence of constitutional liberalism, were on the rise in the present; and were beckoning as a new species of democracy in the future. In this research note, I revisit and reassess Zakaria's claim. On the basis of a simple conceptual critique – that it is logically necessary to treat the two components of liberal democracy as different attributes, conceptually independent of each other – I reach an equally simple empirical conclusion: illiberal democracies were not really on the rise in the 1990s and they have decreased rapidly in the 2000s. The latter finding even comes out using Zakaria's own, arguably flawed, conceptualization.     

The Reuse of Prehistoric Standing Stones in Western Britain? A Critical Consideration of an Aspect of Early Medieval Monument Reuse

The superficial similarity in form of prehistoric standing stones and early medieval western British inscribed stones has sometimes led to the suggestion that the medieval stones were reusing the earlier monuments. In this paper this suggestion is critically assessed. It shows that the medieval stones are different in size from the prehistoric stones, and placed in different contexts. This lack of reuse of prehistoric standing stones is considered in the context of other examples of monument reuse known from western Britain.     

The Istanbul Modern Art Museum: An Urban Regeneration Project?

Abstract

In the 2000s, contemporary art institutions have flourished in Istanbul. New museums (mostly private) and art galleries have been created; biennials and fairs of contemporary art have attracted a growing number of visitors. To what extent could this fostering of culture be linked with the “Bilbao effect”? To what extent are the promoters of these cultural investments betting on economic development and urban regeneration through these projects? Focusing on the Istanbul Modern Art Museum (IM), this article analyses the process of its creation and its potential impact on its environment. It argues that the development of culture investments in modern arts in Turkey is mainly due to the private initiatives of large industrial groups and the wealthiest families, most of the time with political support. More than the expected economic impact of cultural investments, the main reason for these public–private collaborations is the symbolic dimension that contemporary art provides to a country which strives to be perceived as modern, developed and European. From the IM to Istanbul European Capital of Culture 2010, cultural investments are a means of strengthening an international image in the context of the “membership” negotiations between “Turkey and the European Union”.     

Tibet： A Tibetan Chinese View

Global opinion on and perception of Tibetan attitudes and affairs have been heavily shaped by one group of Tibetans, namely the Dalai Lama and his fellow exiles. They have done so on the claim that they speak for all sixplus million Tibetans, overseas as well as in China. On this claim they also seek autonomy of a so-called Greater Tibet from Beijing, which is the latest demand in their talks with Beijing. The adeptness with which the exiles use the English language and western political vocabulary, in particular, has greatly facilitated their presentation of those myths for the westem audience.     

The US Government’s Role in Deepwater Archaeology: The Deep Gulf Wrecks Project

The deepwater part of the Gulf of Mexico has shown a remarkable increase in oil and gas exploration, development, and production. In part, this is because of the development of new technologies reducing operational costs and risks, as well as the finding of reservoirs with high-production wells. With expanding development in deep water come increasing challenges in managing our nation’s Submerged Cultural Heritage on the Outer Continental Shelf and Slope. To fulfill obligations under Section 106 of the Historic Preservation Act of 1966 (36 CFR 800), managers need a clearer understanding of the size of debris fields expected around deepwater shipwrecks, as well as their state of preservation and future research potential—both cultural and biological. With this in mind, the Minerals Management Service, in partnership with the National Oceanographic Partnership Program and the National Oceanographic and Atmospheric Administration’s Office of Ocean Explorations, launched the Deep Gulf Wrecks Project.     

The Ainu of Japan: an indigenous people or an ethnic group?

Abstract

In 1997 the Japanese Parliament ratified the Act for the Promotion of Ainu Culture and the Dissemination and Advocacy for. the Traditions of the Ainu and Ainu Culture; this act officially designates Ainu culture and language for restoration and promotion in Japan. However, despite demands from Ainu people to be recognized as an indigenous group, the Japanese government designates the Ainu only as an ‘ethnic minority’. Generally, the Japanese define Ainu people as descendants of those. who assumed Ainu culture in Hokkaido during the period of Japanese colonization (from the 13th/14th centuries to the middle of the 19th century). A primary consideration today is to identify and date the origins of Ainu culture (which can then be conserved in accordance with the 1997 Act). Most Japanese academics agree that the Ainu people are the prior inhabitants of Hokkaido, but they also consider Hokkaido ‘Japan's inherent territory’. At present, the Japanese authorities seem to consider the term ‘indigenous’ to mean a population who had prior possession of land, but who now have no right to it or its natural resources. However, many Ainu continue to demand recognition as an ‘indigenous people’, rather than an ethnic minority.     

Dewey's Materialist Philosophy of Education: A Resource for Critical Pedagogues?

This article looks at some similarities and differences between key elements of Karl Marx's critique of capital and John Dewey's philosophy of education, both substantively and methodologically. Substantively, their analyses of the relation between human beings and the natural world—what Marx calls concrete labour and Dewey generally calls action—converge. Similarly, methodologically they converge when looked at from the point of view of their analysis of the relation between earlier and later forms of life. In Marx's case, it is his comparison of the relation between capitalist society and earlier societies. In Dewey's case, it is his comparison of the relation between adult experience and childhood experience. Dewey's practical realization of his distinction of adult and childhood experience in the creation of a materialist curriculum embodied in the Dewey laboratory school in Chicago (of which Dewey was director from 1896 to 1904) also accords in many ways with Marx's theory of concrete labour. On the other hand, their analyses diverge substantively when viewed from the point of view of their critique of capitalist society; Marx united concrete labour with his concept of abstract labour to provide a basis for criticizing modern society on its own terms rather than in terms of Dewey's concept of a cultural lag. The divergence is explained by their divergent methodologies in analyzing modern capitalist society. Despite this difference, the article concludes that critical pedagogues would do well to incorporate Dewey's materialist curriculum into their own practices—with modifications.