5. INDIA,ITIHASA, AND INTER‐HISTORIOGRAPHICAL DISCOURSE

An effective and enriching discourse on comparative historiography invests itself in understanding the distinctness and identity that have created various civilizations. Very often, infected by bias, ideology, and cultural one‐upmanship, we encounter a presumptuous‐ness that is redolent of impatience with the cultural other and of an ingrained refusal to acknowledge what one's own history and culture fail to provide. This “failure” need not be the inspiration to subsume the other within one's own understanding of the world and history and, thereby, neuter the possibilities of knowledge‐sharing and cultural interface. It is a realization of the “lack” that provokes and generates encounters among civilizations. It should goad us to move away from what we have universalized and, hence, normalized into an axis of dialogue and mutuality. What Indians would claim as itihasa need not be rudely frowned upon because it does not chime perfectly with what the West or the chinese know as history. accepting the truth that our ways of understanding the past, the sense of the past, and historical sense‐generation vary with different cultures and civilizations will enable us to consider itihasa from a perspective different from the Hegelian modes of doing history and hence preclude its subsumption under the totalitarian rubric of world history. How have Indians “done” their history differently? What distinctiveness have they been able to weave into their discourses and understanding of the past? Does the fact of their proceeding differently from how the West or the Chinese conceptualize history delegitimize and render inferior the subcontinental consciousness of “encounters with past” and its ways of being “moved by the past”? This article expatiates on the distinctiveness of itihasa and argues in favor of relocating its epistemological and ideological persuasions within a comparative historiographical discourse.     

Number‐One Enemy: Police,Violence and the Location of Adversaries in a Papua New Guinean Prison.

ABSTRACT In this essay, I aim to explore how prisoners at Bomana in PNG, in the period I was there between 1994–1995, figured the violence of police. This includes an examination of what they understand to be state power and what they take to be their response to it, including the possibility of critique. Do inmates at Bomana recognize a scale shift between state and citizen, between law and violence? If so, when? How do they relate the actions of the Constabulary to their own violent behaviour and to the forceful or violent behaviour of others? These questions will be approached through the notion of enmity. In particular, by a discussion of what inmates mean when they label the police their ‘number‐one enemy’.     

What to consider when preparing a model core curriculum for GIS ethics: objectives,methods, and a sketch of content

The purpose of this article is to provide a summary of what is known about teaching ethics in engineering, science, and related disciplines. Such a summary should provide a useful starting point for preparation of a detailed curriculum for teaching the ethics of geo-coded information systems broadly understood (“GIS ethics” for short). It attempts to answer the following questions: What is “ethics” for the purpose of GIS? What is teaching ethics? What objectives should teaching ethics have in a technical curriculum? What methods should be used? How should student work in ethics be assessed? How should the teaching of ethics be assessed?     

企业经营与伦理道德--论稻盛和夫经营哲学中的伦理观

在企业经营活动中,经济行为与伦理道德可以并存,还是难以两立,一直是学术界争议的话题。日本著名企业家稻盛和夫强调说,企业经营者必须有可以作为判断基准的哲学。坚持把“为人何谓正确”作为判断基准,不断追求正义、公正,是稻盛和夫经营哲学的核心,也是他的道德观和伦理观的充分体现。但是,做人的道德准则和企业经营的原则,特别是“利他”的道德观和企业追求利润的经营目标是否真的存在矛盾、冲突?应该如何协调、处理二者之间的关系?本文将通过对稻盛和夫经营实践中若干实例的分析,尝试对此做出回答。     

Thirty years of science studies: knowledge,society and the political

This article explores the last 30 years of science studies. It presents what the author takes to be some of the main questions raised in this field, the solutions most of its practitioners advocated, and what informed their intellectual and political attitudes. It tries to place the social studies of knowledge in a broader perspective, linking it to parallel changes in anthropology, sociology and history, and it questions its relations to social change on the one hand, and to the political on the other. It closes with a critique of some, often dominant, attitudes in the STS field.     

Bruce Smith,Edward Shann,W.K. Hancock: The Economic Critique of Democracy in Australia

This paper argues that there were a number of writers in Australia from the late 1880s to the early 1930s who developed what is best described as an economic critique of the workings of democracy. The three writers considered by this paper, Bruce Smith, Edward Shann and W.K. Hancock, all developed critiques of Australian democracy along similar lines. The central feature of their argument was that Australian majoritarian democracy was making poor policy decisions because it attempted to override the laws of economics in the name of the popular will and ethics. They seemed to have believed that this problem would only be resolved once Australia possessed a mature and economically literate population.     

Nature and Fictitious Capital: The Historical Geography of an Agrarian Question

Capitalism is produced in part through its own production of nature, but it has been argued that nature also poses certain obstacles to capitalist development. Political economists and rural sociologists have argued that in certain instances agriculture, as a form of production based in nature, has proven resistant to capitalist transformation. The Mann–Dickinson thesis still stands as one of the best such formulations. This essay argues for turning the Mann–Dickinson thesis on its head so as to ask how it is that an obstacle for one set of capital comprises an opportunity for other capitals. The essay therefore examines agriculture as a nexus of nature and circulating capital. It argues that what has been construed as a primary obstacle (the disunity of working and production time and the cumulative effects thereof) has been poorly appreciated as comprising a distinctive opportunity for capitalist investments and appropriations through the credit system. Credit, by no means an exogenous or anachronistic force, develops along with production and constitutes a social relation of production along with other such relations. These contentions are borne out in a critique of the nature-as-obstacle argument and then in a discussion of late-nineteenth- and early-twentieth-century agriculture in the United States, especially in California. In the latter discussion, I focus on the role of credit as the system that mediates the relations between nature and capital in and between different space–times. Credit, I argue, was necessarily constituted spatially and was contingently tied to the rise of agrarian formations in the American West.     

Communicating temporalities: The Orientalist unconscious,the European migrant crisis,and the time of the Other

The paper analyses communication about the European migrant crisis in East-Central Europe, particularly in the Czech Republic, as it was happening on the Facebook platform. In discussions amongst Czechs, the collective Orientalist unconscious shapes what imaginative geographies are communicated, and how. The paper argues for a coupling of the critique of Orientalist imaginative geographies and Deleuzean critique of the pointillistic chronological time. Both, imaginative geographies and the chronological time, acknowledge difference only as the difference from the Same. In the analysed communication, imaginative geographies draw on several notions of temporality that depend on the chronological time. These are the single timeline of progress, tunnels of time, movement towards apocalypse, and repetition of the past. They transform African and Middle-Eastern imaginative geographies and understandings of people migrating from these spaces. They also compose an imaginative geography of Western Europe which collapses under the surge of migrants. It provokes an irreconcilableness between the anti-immigration and pro-migration attitudes of discussants as it leads to emplacing the other attitudinal side in the past time. Therefore, the paper calls for an ethics of the event and the need to acknowledge the heterogeneity of diverse temporalities and accidentality of a present event.     

FUTURE BY HISTORY: RETHINKING PHILOSOPHY OF HISTORY

Philosophy of history has a threefold dimension: material, formal, and functional, which have largely been conceptualized as mutually exclusive. It is high time to mediate them into a coherent relationship, and Rohbeck's book is a decisive step toward such a new philosophy of history. The book is divided into three parts: the first deals with the relationship between history and the future, the second analyzes the relationship between history and ethics, and the third synthesizes these two aspects into a pragmatics of history. With regard to the first part, historical thinking is based on a perception of temporal otherness related to the past. Rohbeck prolongs the time perspective by bridging this time gap into the future. As to the second, Rohbeck replaces teleology by ethics. Teleology includes ethics but limits its scope to a one‐sided development. Ethics allows many more options. Finally, who is the agent for historical ethics? Rohbeck proposes the “generation” as the basic actor in historical change and the addressee of ethical commitment. At the end of his work, Rohbeck draws consequences for the idea of philosophy of history from his idea of historical ethics. He shows that history has a new perspective if it is viewed through the lens of ethical elements in the fundamental relationship between past, present, and future. Of course, many questions follow this fascinating new version of the old philosophy of history. I raise only three of them: (1) What synthesizes the three dimensions of time into one and the same history? (2) Did we not learn from historicism that values in ethics have an inbuilt temporality? This argument does not run against the idea of an ethics of history, but should sharpen its genuine historical character. (3) Who is the agent of this change: who brings it about and at the same is subjected to it? An anonymous sum of generations in space and time is not a convincing answer. We need an integrative idea that covers the vast field of experience of the human world in space and time and that covers the strong commitment to universal values. In this respect it would be worthwhile to pick up the idea of humankind as it was conceptualized as the red thread of history in traditional, modern philosophy of history.     

Urban,Suburban, and Exurban Sprawl in the Rocky Mountain West: Evidence from Regional Adjustment Models*

Abstract. This article adapts a regional adjustment model to examine land use change in the Rocky Mountain West region of the United States. Three interrelated questions motivate the research. How does the proliferation of urban, suburban, and exurban sprawl in the Rocky Mountain West relate to the population and employment growth process? Are population and employment endogenously determined there? And what does this imply for the sustainability of economic development in the region? Through a series of regional adjustment models, the empirical analysis links population and employment growth in the Rocky Mountain West to explicit spatial outcomes and delivers substantive evidence of endogeneity between the two. The results suggest that the long‐term prosperity of the region depends on the preservation of the high quality of life it offers, and that greater intergovernmental coordination, careful infrastructure planning, and attention to the character of its economic structure may help to accomplish this. Future research should focus on looking deeper into certain explanatory variables used in this analysis and on developing a better picture of what the spatial equilibrium that regional adjustment models emulate may look like.     

Between Athens and Jerusalem: Western otherness in the thought of Leo Strauss and Hannah Arendt

In understanding the meaning of the West, twentieth‐century political philosophers Hannah Arendt and Leo Strauss called for a return to “Athens” (classical political philosophy) in order to address the “crisis of the West,” a loss of a sense of legitimate and stable political authority which, in their view, constitutes a nihilistic threat to Western democracy. The only way for the West to escape this nihilistic crisis is to return to Plato and Aristotle. Implicit in this critique is the belief that the other tradition of the West, “Jerusalem” (the Bible) has contributed to this nihilism, by undermining the authority of the Greeks. Is Jerusalem, then, the fatal “Other” for the West? Which tradition—Athens or Jerusalem—is best prepared to alleviate the crisis of the West, especially the survival of democracy? As I address these questions, I shall contend that it is Jerusalem, not Athens, which is the true source of Western democracy.     

Front and Back Covers,Volume 35, Number 5. October 2019

Front and back cover caption, volume 35 issue 5 Front cover This installation was part of the ‘Hurray Menstruation’ protest organized by gender activists during the Sabarimala pilgrimage of 2018–19. This protest was supported by the Kerala government as part of its ‘Renaissance’ campaign against the BJP’ s (Bharatiya Janata Party) provocative assertion of traditional Hindu values. The installation is a condensed symbol in Victor Turner's sense, with many layers of meaning. The major elements are a vulva, alongside an image of the Constitution of India, centrally mediated by a woman blowing a trumpet - an expression of freedom from repressive and oppressive moral values espoused by the dominant middle class. The installation draws attention to oppressive rules in Hindu religiosity and ritual practice that target women as polluting due to biological processes particular to them. By contrast, the installation attributes positive values to these ‘polluting’ processes instead. Back cover THE PARABLE OF THE FOOTBRIDGE A footbridge in the wetlands. Where will it lead? ‘The between’ is a powerful theme in ritual and mythical traditions the world over. However, different traditions will express ‘the between’ in different ways. As described by Paul Stoller in this issue, Sufi traditions hold the bridge as a major symbol for barzakh, a space that links two distinct domains - a place that is between things, a space that separates the known from the unknown, the comprehensible from the incomprehensible, a nebulous space that compels the imagination. The footbridge is the epitome of ‘the between’, of being neither here nor there, of being liminal. On the footbridge, you may not know your front from your back or your past from your present. In this neither space, uncertainty seeps into your being. Where will your steps take you? If you make it to the other side, will things be different? Will you be the same person? The existential crisis of ‘the between’ that one finds on the footbridge can bring disruption, turbulence and stress. Amid this risky and unstable state of ‘negative capability’, the mind is sometimes cleared of clutter as one enters a space of imagination, creativity, innovation and invention. Are contemporary anthropologists ready to risk disruption and invention so we can follow the sinuous path to the anthropological future? If we move forward, what will we find on the other side of the footbridge?     

History,Differential Inclusions,and Narrative

Recent advances in the theory of dynamical systems, set‐valued analysis, and viability theory offer new and interesting perspectives on the shaping of social and historical time. Specific aspects of these theories are presented in several different areas to show their concrete applications in history and historical demo‐economy, and a parallel is established with novelist Tanizaki’s fictional technique. In connection with this, McCloskey’s 1991 comparison of storytelling with deterministic chaos is discussed and a critique of other models concerned with unpredictability in human affairs provided. Finally, the shapings of social and historical time are described in terms of the viable strategies at the heart of evolutionary processes involving human agents interacting with a variety of constraints. Sachiko could foresee great difficulties if her sister were to marry him, but at least for the time being they would not have to worry about what people thought. If on the other hand she married Itakura, she would be held up to public ridicule. Okubata seen by himself was not a happy choice, but he was certainly better than Itakura, and he could be their weapon to turn away the latter. 1 Junichiro Tanizaki, The Makioka Sisters (New York: Alfred A. Knopf, 1976), part 2, chapter 26, 278.
     

The Eelam endgame?

The ceasefire agreement signed in 2002 between the LTTE/Tamil Tigers and the government of Sri Lanka (GoSL) now lies in complete disarray. The civil war has restarted; at least 3,500 lives have been lost in 2006 as a result and ‘disappearances’ are also increasing. This is a particularly difficult time for the civilian population trapped between the two sides. It is not clear whether or not either side has taken clear‐cut strategic decisions or know what they hope to achieve during this unfortunate chapter in the civil war. Does the LTTE regard this phase as a prelude to somethingbigger, seeking to demoralize and weaken the GoSL security forces prior to a major offensive? Or is this a frustrated reaction to a failed peace process and a major split in the LTTE ranks? What aims are the GoSL seeking to achieve by paying so little attention to the impact of their assaultson innocent civilians in the north and east? Moreover, where does the international community turnnext? If there is to be a signi. cant victory by either side, the major obstacle and challenge in the future will be legitimacy on the one hand and governance on the other.     

The Ambivalence of Anti-Austerity Indignation in Greece: Resistance,Hegemony and Complicity

This article engages with a contradiction that can help us appreciate the ambiguity and complexity of indirect resistance as this is articulated in informal everyday contexts: many citizens in Greece boldly challenge the antisocial austerity measures that have plagued their lives, highlighting how these represent a hegemonic imposition led by foreign centres of economic power. Their anti-hegemonic critique, however, often recycles a dislike for foreigners and xenophobia, echoing more pervasive hegemonic narratives (for example, a crypto-colonial identification of Greece with the West). To deal with this contradiction, I stress the need to (1) de-pathologize local indignant discourse (avoiding the orientalization of anti-austerity discourse as emotional or inconsequential) and (2) acknowledge that indirect resistance may represent an astute critique of visible inequalities, but is not isolated from overarching hegemonic ideological influences that shape local interpretations of historical/economic causality.     

REALITIES OF DOING RESPONSIBILITIES: PERFORMANCES AND PRACTICES IN TOURISM

With the ever increasing popularity of tours, flights and hotels that put ethics and responsibility at the forefront of their operations, what exactly does it mean to be responsible in tourism? Is it really so easy to be responsible? What actually happens on the ground in places where one tries to be responsible? Using fieldwork primarily conducted in/on Thailand, this research aims to unpack notions of responsibility in tourism, and argues that there is a need to go beyond simplistic idea(l)s and discourses about responsibilities, and instead interrogate actual and practical aspects of doing responsibilities. Fieldwork for this article is based on interviews with key decision makers in travel‐related companies, and interviews and participant observation at two case studies, namely Exotissimo Travel based in Bangkok, and the Elephant Camp (pseudonym). It highlights several aspects of the “realities” of doing responsibilities which complicates our ideas of what responsibility is about – that doing responsibilities is not at all easy; involves a continual questioning and negotiation of who is responsible for what; and how responsibilities in tourism can in fact be done to please tourists. This article therefore argues that there is no, and possibly cannot be, a conclusive statement on what responsibility is in practice, or what should or should not be considered as responsibilities. Instead, it brings to light the importance of contextualizing responsibilities and stresses the complex and plural nature in which responsibilities play out on the ground.     

Race and feminist care ethics: intersectionality as method

Gender has been the privileged optic through which care ethics has been theorised. However, a long line of theorists has argued that gender intersects with other vectors such as race, class and disability in the social world, including in caring practices. This paper contributes to the emergent literature on intersectionality and care ethics by focusing on how racialised difference affects care practices and therefore care ethics. It focuses on competence and alterity, and recognition and communication, as two elements that point to how racialised care is risky. It argues that slavery and colonialism have underpinned racial hierarchies marking contemporary racialised care encounters. As a result, racially marked people’s skills are often undervalued and their competency questioned even as race becomes an increasingly important difference between who cares and who receives care. Secondly, racial hierarchies in who gets care and what that care looks like can make care so distinctive as to be unrecognisable both to the care giver and those who need care. Lack of care is as productive of subjectivities as care so that care needs simply may not be articulated. Finally, given these differences in what care means, caring can become risky. The paper concludes by suggesting that thinking through intersectionality as method allows us to focus on moments and events where care can become unsettled. Care ethics should learn not only from its successes but also from instances when care has failed. We need a feminist care ethics that responds to the distance and difference that race brings to care. That is the promise of good care.     

HETEROTEMPORALITY,THE ISLAMIC TRADITION,AND THE POLITICAL: LAROUI'S CONCEPT OF THE ANTINOMY OF HISTORY1

If tradition has often figured as modernity's other, the Islamic tradition has long played the role of the modern constitutive other par excellence. Modern secularizing practices of timing and spacing feed this grounding of the political beyond the conceptual grip of tradition. The works by the Moroccan historian and philosopher Abdallah Laroui (b. 1933) put forward a concept of heterotemporality that distances itself from secularizing practices of timing and spacing, and, importantly, also from theological ones. His critique enables us to understand each of these practices as viewing heterotemporality through one master temporality, a view that represents temporality as, in Laroui's words, “absolute” time. First, this privileged temporality is the homogeneous time of secular progress, and second, it is the homogeneous time of theological truth. Laroui unsettles both practices of timing and spacing by discussing heterotemporality as governed by what he calls the antinomy of the concept of history. For Laroui, this antinomy refers to a specific temporal dynamic that results from the tension between the fundamental discontinuity and incoherence of history, on the one hand, and the production of continuity and coherence through human observers, on the other. Laroui thus reveals that the claims about continuity and coherence that sustain groundings of the political within homogeneous time—either secular or theological—must always be understood in relation to their position within the temporal dynamic of the antinomy of the concept of history. In revealing the temporal dynamic of this antinomy within the Islamic tradition, Laroui reworks the architecture of difference that keeps the secular modern and the Islamic theological conceptually separated from each other.