THE TRUTH HURTS: VERA SCHWARCZ'S HEARTFELT QUEST

Vera Schwarcz offers a penetrating examination of the concept and meaning of “truth” in China (antiquity to contemporary) and elsewhere (primarily in the Jewish tradition, from the Hebrew Bible to contemporary thinkers). Highly critical of the sharp turn toward cultural relativism which abandons the search for truth in the name of everyone having his or her own situated truths, she examines in particular how scholars, philosophers, and writers living in dark times have sought to cut through the enforced amnesia of oppressive regimes, especially that of post‐1949 China. This broad‐ranging search brings numerous great minds into a kind of transtemporal, transcultural conversation, voices rarely, if ever, discussed between the covers of the same book.     

Muslim active citizenship in Australia: Socioeconomic challenges and the emergence of a Muslim elite

The most recent national Census demonstrated that Australian Muslims continue to occupy a socioeconomically disadvantaged position. On key indicators of unemployment rate, income, type of occupation and home ownership, Muslims consistently under-perform the national average. This pattern is evident in the last three Census data (2001, 2006 and 2011). Limited access to resources and a sense of marginalisation challenge full engagement with society and the natural growth of emotional affiliation with Australia. Muslim active citizenship is hampered by socioeconomic barriers. At the same time, an increasingly proactive class of educated Muslim elite has emerged to claim a voice for Muslims in Australia and promote citizenship rights and responsibilities.

最近的全国普查显示,澳大利亚的穆斯林仍处于社会经济的弱势地位。在诸如失业率、收入、就业类型、家居拥有等关键指标看,穆斯林一直位于国家平均水平之下。这一模式在最近三次普查（2001、2006、2011）中非常明显。获得资源渠道的有限以及边缘化感觉阻碍着他们充分参与社会,以及在情感上融入澳大利亚。穆斯林的公民意识受困于社会经济障碍。与此同时,也出现了一班受到良好教育的穆斯林精英,这个积极进取的阶层开始为澳大利亚的穆斯林代言,促进他们的公民权利和义务。     

Gendered responses to the 2009 Black Saturday bushfires in Victoria,Australia

This paper presents findings from a gendered analysis of resident responses to the 2009 Black Saturday bushfires (wildfires) in Victoria, Australia. One hundred and seventy‐three people lost their lives in the bushfires and more than 2000 houses were destroyed. Previous research on Black Saturday has largely focused on issues of resident preparedness and response, with limited consideration of the role of gender in household decisions and actions. This paper examines the gendered dimensions of risk awareness, preparedness and response among households affected by the bushfires. Data were collected through in‐depth interviews with over 600 survivors and a questionnaire of 1314 households in fire‐affected areas. Analysis revealed that women more often wanted to leave than men, who more often wanted to stay and defend property against the bushfires. Nevertheless, findings suggest that broad‐brush characterisations of staying to defend as a masculine response and leaving as a feminine response are misguided. Although some women expressed a strong desire to leave, others were resolute on staying to defend. Equally, while some men were determined to stay and defend, others had never considered it an option. Despite this, the research identified numerous instances where disagreement had arisen as a result of differing intentions. Conflict most often stemmed from men's reluctance to leave, and was most apparent where households had not adequately planned or discussed their intended responses. The paper concludes by considering the degree to which the findings are consistent with other research on gender and bushfire, and the implications for bushfire safety policy and practice.     

Hope in the Face of Temporal Devastation

This article evaluates Jonathan Lear's account of radical hope in light of the phenomenon of social acceleration. According to Lear's philosophical exegesis of the life of the Crow Nation's last chief, Plenty Coups, radical hope is hope based on the conviction that the world's goodness transcends but includes the goodness of human culture. Such hope enables a culture to persevere in the face of its own collapse through political humility, by which a culture draws on the resources of other cultures in order to revive itself. Social acceleration—which results in the warping of our sense of time as tensed between past, present, and future—demands a more primordial form of radical hope, based on the affirmation of the world's own temporalities as simultaneously resisting and sustaining our own cultural temporalities. This in turn involves a more self-critical form of political humility.     

Assessing the reliability of pRIA for identifying ancient proteins from archaeological contexts

The use of immunological techniques for identifying the origin of proteins and inferring foodstuffs exploited by prehistoric occupations has been conducted for several decades. Cases of experimental laboratory and archaeological studies have shown the potential of these techniques for reliable results. However, very few of these case studies employ archaeological sites that have excellent preservation and high-resolution spatial contexts between identifiable faunal remains, features, and stone tools. We present an assessment of the identification reliability of one immunological technique, protein radioimmunoassay (pRIA), using faunal remains and stone tools from two sites from arctic and subarctic contexts. The results of this research indicate that, even in contexts with excellent preservation, the identifications produced by the pRIA technique are subject to misidentification and cross-reactions due to diagenetic alteration of proteins. We propose a higher minimum reaction value (percent binding of labeled antibody) that mitigates these effects, and renders the pRIA results more reliable for ancient, poorly preserved organic remains.