Canadian Philosophy: A Dialectical Exploration

This article inquires into the difference between philosophy as a universal practice and philosophy as a cultural product; its aim is to establish a case for there being Canadian philosophy. Philosophy as a practice can exhibit a dialectical framework. The practice can pursue both universal truths and cultural variations in expressions of those truths. Each philosophical endeavor requires the other to be meaningful. No matter how abstract a “truth” may be, an example always creates cultural relevance. The article introduces the example of an early Canadian philosopher, whose work is documented in the book by Leslie Armour and Elizabeth Trott, The Faces of Reason: An Essay on Philosophy and Culture in English Canada, 1850-1950. John Watson (1847–1939) was the most prolific and well-known contributor to philosophy in early Canada, pursuing universal questions and yet responding to the circumstances of his new home in developing Canada and, in doing so, contributing to Canadian cultural interpretations of philosophical questions. This article uses his example to conclude that the study of philosophy in Canada must include Canadian philosophy.     

Cooperative Competition

This article focuses on the collision between the communal-based and individual-based business cultures within the merchant community of Pori. The conflict is analysed by examining divergent petitions, complaints, and statement letters written to and by various authorities at the local, provincial, and national levels during the first half of the 19th century. The case study concentrates on confrontations between a nobleman of Swedish origin, Frans Fredrik Wallenstråle (1771–1857), and members of the local merchant community. The article strives to explain how and why the merchant community and the members of the town council made every possible effort to prevent Wallenstråle from developing his business activities and participating in communal cooperation within the community. In contrast to earlier literature, this article does not concentrate on petitions, their rhetoric, or the interaction between individual and state authorities. It analyses petitions as historical sources that resulted from collisions between the communal, cooperative business culture and vested interests.     

Gender relations in Bedouin communities in Israel: local government as a site of ambivalent modernity

In this article, we examine the perceptions towards women and gender relations maintained by male, local authority officials within two Bedouin towns in Israel. As such, the current research lies at the intersection of local politics, gender, space and culture. We argue that analysis of these perspectives provides insights into the ambivalent nature of modernity: into the tension between the desire to preserve the traditional role of women in maintaining the family, and the recognition of the powerful potential of women to act as agents of change. Based on an analysis of personal interviews, the study traces the ways in which both power and vulnerability impact the attitudes and perspectives of these men officials. By applying narrative analysis, gendered power structures are examined within Bedouin society in the context of the local authority – zooming in on the narratives provided by the male authority officials. The findings reveal that the officials maintain a series of ambivalent and conflictual attitudes towards the role of women. Bearing in mind their potential impact on the quality of women's daily lives in local public spaces, it seems vitally important to account for the entire matrix of tensions and vulnerabilities that impact the municipal policy instruments at their disposal. The findings are relevant beyond the Bedouin communities in Israel and may serve as a platform for a wider discussion of the dilemmas of minority women in rapidly changing cultural environments, and ambivalent modernity.     

Enacting Experimental Alternative Spaces

This paper analyses the experimental nature of alternative spaces and the affective, emotional and embodied experience their enactment generates. In so doing, it grounds the analysis on the intentional community of Damanhur (Italy), as an example of experimental spaces. Scholarship concerning intentional communities draws on utopian studies that consider them as utopian laboratories. More recently, non‐representational approaches have emphasised the processual nature of utopias, yet studies have overlooked the experimental nature of these alternative spaces. Drawing upon in‐depth ethnographic data, this paper engages with community experimentations that took place in Damanhur for residents and visitors. It illustrates how utopian enactment is experimental and thus, disordering, unsettling and creative. Moreover, I argue that experimentations are not limited to unsettling the social structure of the community and, when studying the enactment of alternative spaces, emphasis should also be on their capacity to affect the individual.     

Champions of the Movement or Fair‐weather Heroes? Individualization and the (A)politics of Local Food

We ask to what degree consumers who act out movement practices (eg local food consumption) may do so without regard for larger environmental and social justice implications, and how focus on individual concerns reflects the partial (but increasing) neoliberalization and depoliticization of the alternative food movement. Coupling narratives from five citizen‐consumers with analysis of organizational discourse from a major food movement organization in Massachusetts’ Pioneer Valley, we examine the interplay of individual and collective identity to point to places where modified discourse and movement tactics may produce more fruitful outcomes (eg greater community food security). Ultimately, we argue that individualistic interpretations of alternative food are reinforced by organizational campaigns that shape collective identity, casting “buying local” as a heroic act, thereby re‐casting others as anti‐heroes. Counteracting individualization with a new politics of possibility should be prioritized, as citizen‐consumers will inevitably determine future landscapes of food, environmental sustainability and social justice.     

二里头文化陶礼器造型艺术研究

二里头文化陶礼器的造型艺术表现为简洁质朴的艺术风格,这与夏代礼制文化中"尚质"的审美倾向十分吻合。陶礼器的造型艺术由黄金比例、纹饰和仿生三种设计方法以体现陶器造型和装饰的简洁与抽象性,而三至四期动物造型装饰的增多则为商代青铜礼器的艺术形式奠定了基础。酒器和食器的器物造型构成了礼仪中行为与时间的观念,以及动与静的礼仪活动的日常行为规范。而高等级墓葬中的稀有陶器斗笠形器,其造型与古人对天的描述相同,它不仅代表了所葬之人的身份与职能,还是上层社会对天祭祀权力的象征。     

Community gardens as third places

As the world population becomes increasingly urbanised and mobile, “third places” take on greater importance for incorporating new residents into their neighbourhood and reducing social isolation. The third place concept has been applied to a range of public space research and embraces informal public meeting places outside of home (first place) and work (second place). This article critically investigates the connection between community gardens and third place, applying a framework based on the characteristics of third places to qualitative case studies of three Australian community gardens. The article highlights the role community gardens can play as third places in alleviating some of the challenges associated with population mobility. The findings show that two of the case study community gardens exhibit all characteristics of third places facilitating informal interactions between people of the neighbourhood while one does not for reasons considered. Findings also suggest that third place community gardens act as dynamic sites of placemaking, helping to connect people to the place. Community gardens can function as third places with a communal purpose inclusive across socially diverse neighbourhoods, within and beyond the garden boundaries. The article suggests appropriate design and location features for community gardens that best facilitate third place interactions.     

Making Sense of the Scottish Community Energy Sector – An Organising Typology

The community energy sector is widely understood to be a pluralistic sector, encompassing a broad range of aims, motivations, and practices. This heterogeneity is, however, still not very well understood. Dominant analytical frameworks in the study of energy geographies offer little in the way of exploring the diversity of motivations, visions, and social relations that are present within the community energy sector, nor their causes or consequences. Drawing on the notion of ‘critical pluralism’, this paper aims to highlight the diverse range of sociotechnical configurations that make up this sector in Scotland, and begins to discuss some potential causes and consequences. To do so, it presents a novel community energy typology, based on an analysis of technical and social dimensions of 367 projects in Scotland. This shows that whilst the Scottish community energy sector contains a broad range of motivations, technologies, and social practices, the sector has become dominated by groups for whom energy generation is a means to achieve local socio-economic development. The paper discusses the community-level and policy drivers that may have contributed to this. It also discusses how we can begin to understand a diverse sector’s ability to affect the wider structures in which it operates.     

Embodied experiences in international volunteering: power-body relations and performative ontologies

In this paper we debate the interpretation of embodied experience on international volunteering placements. Drawing on six in-depth interviews with volunteers recently returned from Northern Thailand, we document the affects and emotions that play a key role in the formation of volunteer–host relations. We then present two interpretations of the data, conceptualising power-body relations in two different ways: from power’s affective and emotional literacy, to the body’s autonomous capacities. With these two interpretations at hand we then consider the performative nature of academic labour and make the case, following the work of feminist geographers J.K. Gibson-Graham, for a research praxis that does not set limits on subjectivity but rather excavates – and writes into being – the possible. We therefore argue for a conceptualisation and interpretation of embodied experience in volunteering as a site of potential transformation and transcendence of the inequalities that otherwise set the conditions of the volunteer–host encounter.