“It Felt More like a Revolution.” How Behavioral Ecology Succeeded Ethology, 1970–1990

As soon as ethology's status diminished in the early 1970s, it was confronted with two successor disciplines, sociobiology and behavioral ecology. They were able to challenge ethology because it no longer provided markers of strong disciplinarity such as theoretical coherence, leading figures and a clear identity. While behavioral ecology developed organically out of the UK ethological research community into its own disciplinary standing, sociobiology presented itself as a US competitor to the ethological tradition. I will show how behavioral ecology took the role of legitimate heir to ethology by rebuilding a theoretical core and an intellectual sense of community, while sociobiology failed to use its public appeal to reach disciplinary status. Meanwhile, ethology changed its disciplinary identity to encompass all biological studies of animal behavior.     

Against (White) Redemption: James Cone and the Christological Disruption of Racial Discourse and White Solidarity

In the early 1970s, James Cone delivered a profound Christological critique of whiteness as a project of redemption. This critique has often been missed because of the confusion regarding Cone's theological account of race. Drawing especially on the recent work of Nahum Chandler, this article develops the way African diasporic identity becomes “a problem for theological thought.” By way of conversation with Chandler, the article shows how Cone's deliberately ambiguous use of racial language effectively disrupts standard discourses on race and theology, which come to be seen as projects to regulate and control human life. White efforts at solidarity – asking how to help, seeking to a good ally or destroying their own whiteness – often become subtle quests to regain control over white identity and thereby contain or incorporate this disruption, this freedom as “revolt” (Cone). Against these projects of white redemption, James Cone offers a deeply Christological critique, pointing to the way they refuse to linger within movements they cannot control, particularly the movement “between,” the appositional or side-by-side joining of the particular God, Jesus of Nazareth, and particular contemporary struggles for black survival and freedom.     

Scholarly Authority and Lay Mobilization: Yusuf al‐Qaradawi's vision of da‘wa, 1976‐1984

The late 1970s and early 1980s were a propitious yet challenging time for the Muslim Brotherhood in Egypt, as its elites sought to define the movement's priorities in the face of new opportunities to spread their call (da‘wa). The debate over preaching, while one of strategic assessment, also involved a negotiation of intellectual hierarchy: Should laymen lead Egypt's oldest Islamist organization, or should scholars? In contrast to previous studies that focus on how laymen led the Brotherhood's return to grassroots preaching, this article reintegrates scholars into the story of da‘wa by focusing on the organization's most prominent ‘ālim, Shaykh Yusuf al‐Qaradawi, and his vision of institution‐based preacher education and extra‐institutional activism. Drawing on three books written by Qaradawi on this topic between the mid‐1970s and early 1980s, this article casts lights not only on this Islamist scholar's claim to religious authority as he sought to mold the Brotherhood, but also on the ways in which projects of mass mobilization – whether grassroots preaching or the reform of state‐sponsored educational curricula – have transformed scholarly claims to authority more broadly.     

Cougar figures,gender, and the performances of predation

This article considers how nonhuman animals are enrolled in the construction of gendered identities. Specifically, I interrogate two gendered figures with which I was repeatedly confronted over the course of researching cougar–human relationships on Vancouver Island, home to what is estimated to be North America's densest population of cougars. The first figure, Cougar Annie, was a woman ‘settler’ on western Vancouver Island, reputed to have killed over 100 cougars in her lifetime and now celebrated as a strong, independent female. The second figure is a contemporary trope, an older woman who expresses interest in younger men, known in slang speech as a ‘cougar’. Both figures are intimately bound to a third figure, the animal cougar, Puma concolor, whose material–semiotic relationship to humans both performs and is performed by ‘cougars’ and Cougar Annie. Haraway's conception of figures as embodied and performative mappings of power is central to this article's discussion, which lies at the intersection of animal studies, more-than-human geographies, posthumanism, and feminist science studies. Methodologically, I draw on interviews and archival research to trace the historical and contemporary specificities of these two figures – Cougar Annie and ‘cougars’ – revealing how they are informed by, and simultaneously produce, uphold, and perform, gendered understandings of the relationship between humans and cougars, predator and prey, humans and animals, and culture and nature.     

The Scientist in Literature: Images and Stereotypes – Their Importance

Abstract

Recent surveys of public attitudes to science and scientists have indicated that scientists are seen in highly stereotyped forms, most of them unfavourable. Before scientists can alter their public image, it is necessary for them to understand how it has arisen. One very important way is through the literary tradition – the manner in which scientists have been presented as fictional characters from the medieval alchemists to the computer experts and physicists of contemporary literature. These depictions of the scientist have not only reflected the writers' opinions of science and contemporary scientists, but have, in turn, influenced society's image of the scientist and the public response to science. There are five major stereotypes which recur with varying frequency throughout the history of Western literature: the evil alchemist; the stupid virtuoso or projector; the unfeeling researcher; the heroic adventurer, utopian or world saviour; the helpless discoverer unable to control his discovery. This review traces the emergence of these stereotypes, suggests why they arose and examines the effect they have had on contemporary attitudes to science.     

Etappen auf dem Weg zu einer Geschichte der Pflanzenzüchtung. Überlegungen aus Anlaß eines Buches von Thomas Wieland

Thomas Wieland's book is the first survey on the history of scientific plant breeding in Germany from 1889 to 1945. There are two mainlines of analysis: (1) The transformation of an agricultural practise of peasants into an academic discipline of scientists and (2) the importance of political arguments for this process of scientification. Most of the time Wieland's methods to present his thesis are exemplary: either as biographies or as breeding project histories. So he can write about a great diversity of aspects; but from his point of view – the discipline history as applied science – he cannot show the great importance of economic forces controlling plant breeding. This short article will not diminish the high value of Wieland's book. My aim is only to outline some desiderata for a history of plant breeding which is not yet written.     

The Baptism of an Indian Juggler: Event and Narrative in the Swedish Press, 1827–1852

In 1827, an Indian juggler named Mooty Madua Samme converted to Christianity in Stockholm, Sweden. This historical event got much attention in the press at the time – as did his succeeding marriage to a Swedish woman named Erica – and was celebrated as a victory for the Evangelical Lutheran faith. Later, in the 1840s, a narrative depicting the event spread via a travelogue by Xavier Marmier, which was translated and mediated through the Swedish press, and reacted to by Samme's priest; in the 1850s, Samme's name surfaced again – now in context of the contemporary freedom of religion debates in Sweden. In this article, we explore Samme's baptism (and interrelatedly, his marriage) by looking at newspaper mediations of the event and the related narratives. Seen from a microhistorical perspective, we show how Samme's conversion and religious otherness was utilised in contemporary religious and political discussions, and we argue that the event and narratives surrounding the baptism can augment our understanding of the Swedish nineteenth century religio-cultural landscape in which he was situated.     

On Behavioral Depression in White-tailed Deer

Behavioral depression is a decline in prey availability because of enhanced alert response, movement away from areas, increased social behavior, and other responses to predators. This form of resource depression is an alternative hypothesis to be contrasted to over-exploitation that potentially explains a decrease in hunting efficiency over time should the zooarchaeologist observe a decline in the relative abundance of remains of high-rank prey. Gregarious ungulates, such as many North American cervids, may exhibit such behavioral responses under predation. The white-tailed deer (Odocoileus virginianus), one of the most common high-rank prey animals from Holocene archaeological sites in eastern North America, is less gregarious, more r-selected, and exhibits greater home-range fidelity than other cervids. As a result, whitetails are less likely to exhibit behavioral depression than other North American ungulates, which may explain their common occurrence in Holocene archaeological faunas, such as that from the Eagle??s Ridge site in southeast Texas where resource depression appears to have occurred from 4,500 to 1,500?years ago. The behavioral ecology of ungulate species should be considered on a case-by-case basis to develop testable hypotheses about prehistoric human predation.     

Common Sense Community? The Climate Challenge Fund's Official and Tacit Community Construction

Abstract

The Climate Challenge Fund (CCF) is the Scottish Government's flagship initiative addressing the twenty-first century's core concern: environmental challenges. The CCF seeks to reduce carbon emissions explicitly through community. Building on community's long and strong social science heritage, this paper outlines the CCF's tacit and unspoken community assumptions. Through these assumptions, this policy (re)produces, prefigures and performs a particular form of community, this being community's elision with locality, and synonym for place, rurality or neighbourhood. Taking on these tacit assumptions is demonstrative of their belief in the effectiveness of such community. After exploring the CCF, its source and structure, the paper delves into empirical work situated at all levels of the CCF's funding chain. It then teases out how the assumptions around – and the need to demonstrate – community help determine the projects selected, and subsequently the vision of community chosen, enacted and mobilised. The CCF (re)produces a particular vision of community with implications for who receives funding, how environmental action is framed and also for the future of community in Scotland.     

The Personal Is Not Political: The Progressive Conservative Response to Social Issues

The American religious right is often taken as the paradigmatic illustration of how conservatives responded to contestation over social issues such as same-sex rights and abortion. This article establishes that the response of Canadian conservatives – as expressed by the Progressive Conservative party – was quite different. The Progressive Conservatives held to a norm, grounded in their party's version of conservative ideology, that rendered partisan mobilization on social issues illegitimate. Rather, the party treated such topics as moral issues on which decisions, if they had to be made at all, ought to be made on grounds of personal conscience. The norm helped limit social conservative mobilization in Canada until the early 1990s, when the Reform Party replaced the Progressive Conservatives as Canada's major right-wing party.     

Cultural icons and urban development in Asia: Economic imperative,national identity,and global city status

Global cities are characterized by the multiplicity of flows that they are implicated in – flows of people, goods, services, ideas, and images. Yet, global cities do not derive their status only on the basis that they are networked nodes. They also require particular forms of cultural capital. Cities with global aspirations have thus increasingly recognized the need to accumulate cultural capital, for which one means is to create new urban spaces, in particular, new cultural urban spaces (e.g. grand theatres, museums, libraries). These often monumental structures are intended to support a vibrant cultural life, in order to attract and sustain global human and economic flows. In this paper, I examine the efforts by Shanghai's, Singapore's and Hong Kong's governments to develop cultural icons as part of the strategy to help their cities gain global city status, and in the process, constructing shared national and city identities. I illustrate how such efforts are not universally interpreted in the manner intended, with city populations sometimes protesting, sometimes simply oblivious. At the same time, I argue that such strategies to achieve global city status are sometimes at odds with projects of nationhood.     

Gender and environmental struggles: voices from Adivasi Garo community in Bangladesh

Based on an ethnographic field investigation conducted on the matrilineal–matrilocal Garo community of Bangladesh, this article provides a historical account of local environmental struggles to draw attention to the interconnections between gender, environment and sustainable resource management. From a feminist political ecology perspective, the article argues that interacting with traditional culture, forest ecology and changing processes of centric resource governance, gender remains a salient variable in environmental issues. Local contexts of gender dynamics help configuring local people's mode of participation in environmental struggles as well as being the consequence of those struggles. Findings suggest that Garo women and men have sustained gender specific roles and interests through their struggles to ensure control over forest lands and tree resources. Furthermore, they have developed a class-based relationship with forest ecology which must be acknowledged in forest policies.     

Interpreting foreign institutions. How the Italian academic culture dealt with the French Fifth Republic, 1958–1998

The interpretation by Italian scholars of the institutions of the French Fifth Republic was directly linked not only to the new French constitution and to the evolving practice of power in France, but also to the scholars' own judgement on the Italian constitution and on their changing perception of the role of the political parties within Italian republican institutions. Three main phases in the development of the interpretation of the Fifth Republic by Italian jurists and political scientists can be identified. During the first – extending from 1958 to the late 1970s – it was strongly criticized by most as anti-democratic. The second phase – from the late 1970s to the early 1990s – was marked by the end of anti-democratic suspicions; but only during the 1990s – the third phase – were the Fifth Republic's institutions proposed by some scholars as a model to be imported in to Italy.     

Territorializing spatial data: Controlling land through One Map projects in Indonesia and Myanmar

Once confined to paper, national cartographic projects increasingly play out through spatial data infrastructures such as software programs and smartphones. Across the Global South, foreign donor-funded digital platforms emphasize transparency, accountability and data sharing while echoing colonial projects that consolidated state-based territorial knowledge. This article brings political geography scholarship on state and counter-mapping together with new work on the political ecology of data to highlight a contemporary dimension of territorialization, one in which state actors seek to consolidate and authorize national geospatial information onto digital platforms. We call attention to the role of data infrastructures in contemporary resource control, arguing that territorializing data both extends state territorialization onto digital platforms and, paradoxically, provides new avenues for non-state actors to claim land. Drawing on interviews, document review, and long-term fieldwork, we compare the origins, institutionalization and realization of Indonesia and Myanmar's ‘One Map’ projects. Both projects aimed to create a government-managed online spatial data platform, building on national mapping and management traditions while responding to new international incentives, such as climate change mitigation in Indonesia and good democratic governance in Myanmar. While both projects encountered technical difficulties and evolved during implementation, different national histories and political trajectories resulted in the embrace and expansion of the program in Indonesia but reluctant participation and eventual crisis in Myanmar. Together, these cases show how spatial data infrastructures can both extend state control over space and offer opportunities for contesting or reimagining land and nation, even as such infrastructures remain embedded in local power relations.     

Artists working with life (sciences) in contestable settings

ABSTRACT

As technology is becoming more lifelike and life is becoming a technology, there is a growing need to culturally scrutinize and articulate the meaning(s) of the concept of life. This happens at a time when fact and fake are becoming interchangeable, and the rhetoric of control over complex systems suggests fantasies about human desire for full dominance over the unintentional and constructed world. When it comes to the concept of life, who is calling the shots? This paper aims to explore the complexities in the relations between meaning makers (let us call them artists), fact makers (let us call them scientists), tool makers (let us call them engineers) and money makers (let us call them opportunists), especially as they relate to the idea of life. Life – an enigmatic concept – is always going through changes, physically and conceptually. How do we understand and articulate these changes through the work of artists using the tools of the fact makers to manipulate living bodies or their parts? What is the role artists play across the boundaries of fact, fiction, exploitation and care? In particular, we ask how art can avoid becoming instrumentalized in the service of the opportunists and the tool makers.     

Valuing Reputation and Prestige: Canadian Foreign Policy and the International Criminal Court

How do we explain the behavior of states when they appear to be engaged in normative international actions that carry some cost in terms of their material interests? This essay examines the relevance of reputation and prestige for Canadian foreign policy and, in particular, the role of these concepts in relation to Canada's leadership over the creation of the International Criminal Court (ICC). It argues that Canadians and Canadian policymakers care about their country's international reputation and are motivated by the desire to gain prestige. Ottawa's decision to support enthusiastically the creation of an international criminal court demonstrates how the interaction of the Canadian self-identity as a good international citizen and the desire to be recognized as such translates into foreign policy.     

3. HISTORIOGRAPHY WITHOUT GOD: A REPLY TO GREGORY1

This reply aims both to respond to Gregory and to move forward the debate about God's place in historiography. The first section is devoted to the nature of science and God. Whereas Gregory thinks science is based on metaphysical naturalism with a methodological corollary of critical‐realist empiricism, I see critical, empiricist methodology as basic, and naturalism as a consequence. Gregory's exposition of his apophatic theology, in which univocity is eschewed, illustrates the fissure between religious and scientific worldviews—no matter which basic scientific theory one subscribes to. The second section is allotted to miracles. As I do, Gregory thinks no miracle occurred on Fox Lakes in 1652, but he restricts himself to understanding the actors and explaining change over time, and refuses to explain past or contemporary actions and events. Marc Bloch, in his book The Royal Touch: Sacred Monarchy and Scrofula in England and France, is willing to go much further than Gregory. Using his superior medical knowledge to substitute his own explanation of the phenomenon for that of the actors, Bloch dismisses the actors’ beliefs that they or others had been miraculously cured, and explains that they believed they saw miraculous healing because they were expecting to see it. In the third section, on historical explanation, I rephrase the question whether historians can accommodate both believers in God and naturalist scientists, asking whether God, acting miraculously or not, can be part of the ideal explanatory text. I reply in the negative, and explicate how the concept of a plural subject suggests how scientists can also be believers. This approach may be compatible with two options presented by Peter Lipton for resolving the tension between religion and science. The first is to see the truth claims of religious texts as untranslatable into scientific language (and vice versa); the other is to immerse oneself in religious texts by accepting them as a guide but not believing in their truth claims when these contradict science.     

Crude controversies: Disputes along Niger’s petro-infrastructure

The article focuses on spatializing struggles in relation to Niger's new oil infrastructure and shows how it turned public and political. Two different but interconnected perspectives are employed: first, a historical perspective illuminates how economic theories of growth, visions of industrialization, desires for energy autonomy, political projects for constitutional change and infrastructural developments in neighbouring countries were, from the very beginning, entangled in Niger's oil assemblage. These entanglements made the petro-infrastructure political even before it had materialized. Second, by focusing ethnographically on the spatial dispersion of the petro-infrastructure over different administrative regions in Niger, the article examines territorializing processes in which temporally and spatially separated histories of marginalization were stitched together to reconfigure collective identities. These dynamics go beyond existing explanations of resource curse theories, showing how oil acts as a catalyst that accelerates pre-existing dynamics, slowly transforming the socio-political configuration in which it operates in the process.     

Die Französische Revolution im Spiegelbild. Die Reaktion der deutschen Ärzte auf die Revolution und das Revolutionieren

The German physicans and medical scientists reacted to the French Revolution in several ways, if you judge only from the medical literature:

• 1 At the beginning of the French Revolution, the scientist answered with still silence, whereas the young intellectual generation was filled with enthusiasm. But after the battle of Valmy (1792) this enthusiasm vanished and they resigned to execute an equal revolution in Germany.
• 2 When, in the middle of the 1790s, scientists gave commentaries on revolutionary acts, they despised the revolution itself. This could only destroy the old – and even better – order. They argued that you can have recourse to science to avoid the political and socially deranged situation.
• 3 This rejection against the political revolution was combined with a rejection against the influences of natural philosophy on medicine. Schelling's philosophy plays the role as an scientific revolution with all negative aspects like the political one. In this sense, the science in the old scientific manner has to be an accepted refuge.
• 4 But in this retreat they developed ideas of German national science to conteract on the French influences. The consciousness of nationalism was supported by the scientists of romantic movements.
• 5 The following degree is characterized by a mental leap. Now, they argued, it will never be necessary to revolutionize the medicine: in science all the ideals of French Revolution are realized – freedom, equality and fraternity.
• 6 Consequently, only in a formal sense did they respond to the French Revolution and so they avoided recognizing, that science is influenced politically and also science itself exercises on in a political way.

     

Enoch Powell,Parliament and Europe

In recent years, there has been substantial academic reappraisal of Enoch Powell alongside a growing public realisation, increased by the debate over Brexit, that his interests were wider than immigration and notably included opposition to British membership of the European Community – a topic that this article probes further. It begins by examining Powell's understanding of the British nation as a unitary state, centred on parliament, that underpinned his interpretation of both Conservatism and Unionism. Then, covering the period up to the 1975 referendum, the article analyses exactly how Powell argued that membership of the European Community threatened parliamentary sovereignty. It situates Powell's thinking in the context of arguments made by others and explores the connections made by Powell between the threat from Europe and the history of parliament itself, particularly the formation of the unions with Scotland and Ireland. The article shows that while Powell's arguments were marginalised in the later 1970s and for much of the 1980s, they were revived from the early 1990s – albeit in a changed constitutional context.