Rites of passage and the self-immolation of academic accounting labour: an essay exploring exclusivity versus mutuality in accounting scholarship

2002 ◽  
Vol 26 (1) ◽  
pp. 1-30 ◽  
Author(s):  
Rob Gray ◽  
James Guthrie ◽  
Lee Parker
Open Theology ◽  
2015 ◽  
Vol 1 (1) ◽  
Author(s):  
John Soboslai

AbstractThe paper investigates the conceptual dichotomy of violence and nonviolence in reference to the self-immolations that have been taking place in Tibet for the last several years. First using the insights of Hannah Arendt to distinguish between the categories of violent, nonviolent and peaceful, I approach the question of violence as the problem of acts that transgress prohibitions against causing harm. Using that heuristic, I examine the ways multiple ethical systems are vying for recognition regarding the selfimmolations, and how a certain Buddhist ambivalence around extreme acts of devotion complicate any easy designations of the act as ‘violent’ or ‘nonviolent’. I conclude by suggesting how any such classification inculcates us into questions of power and assertions of appropriate authority.


Author(s):  
Urszula Tes

Tes Urszula, Human on fire as a gesture of self-offering in Polish documentary films “Images” vol. XXV, no. 34. Poznań 2019. Adam Mickiewicz University Press. Pp. 172–179. ISSN 1731-450X. DOI 10.14746/i.2019.34.12. One of strongest acts of personal protest in the communist era was self-immolation, which was the subject of two Polish documentaries. Maciej Drygas in Hear My Cry invoked the figure of Ryszard Siwiec, who immolated himself on September 8, 1968 as a sign of protest against the Soviet army invasion of Czechoslovakia. In his documentary, Drygas shows a fragment of the film with the burning man, juxtaposing it with the testimony of witnesses to the tragedy and the account of the family. This documentary restores the memory of the whole society, who due solely to the film, learned about the radical gesture of a common man. Holy Fire by Jarosław Mańka and Maciej Grabysa in turn invokes the heroic but forgotten Walenty Badylak, who immolated himself in March of 1980 in Cracow as an expression of his objection to distortion of the truth about Katyń. Both acts of self-immolation had for many years been perceived as totally futile acts, while the directors show that the self-immolation of these now has a deep and symbolic meaning. In my analysis, I shall invoke historic and cultural contexts, conduct a multifaceted interpretation of self-immolation act and discuss the complex imagery included in the films.


2012 ◽  
Vol 44 (4) ◽  
pp. 619-623
Author(s):  
Beth Baron ◽  
Sara Pursley

We are thrilled to present this special issue of IJMES on “Maghribi Histories in the Modern Era” with guest editor Julia Clancy-Smith. The issue was conceived as an effort to bring scholarship on the Maghrib and Mashriq into closer dialogue. We issued the call for papers in December 2010, weeks before the self-immolation of Muhammad al-Buʿazizi in Tunisia triggered the string of upheavals often referred to as the Arab Spring. That North Africa took the lead in upending authoritarian regimes makes this issue especially timely. Although none of the pieces deals directly with contemporary events, they provide innovative ways for thinking about historical transformations and genealogies.


2017 ◽  
Vol 5 (24) ◽  
pp. 4574-4578 ◽  
Author(s):  
Taejun Eom ◽  
Wonjae Yoo ◽  
Yong-Deok Lee ◽  
Jae Hyung Park ◽  
Youngson Choe ◽  
...  

Triggered cellular uptake of a synthetic graft copolymer carrying an anticancer drug is achieved through self-immolation of the side-chain azobenzene groups.


2010 ◽  
Vol 8 (8) ◽  
pp. 1777 ◽  
Author(s):  
Yves Meyer ◽  
Jean-Alexandre Richard ◽  
Bruno Delest ◽  
Pauline Noack ◽  
Pierre-Yves Renard ◽  
...  

2021 ◽  
Author(s):  
Timothy Forder ◽  
Peter Maschmeyer ◽  
Haoxiang Zeng ◽  
Derrick Roberts

<div> <div> <div> <p>Self-immolative linkers offer efficient mechanisms for deprotecting ‘caged’ functional groups in response to specific stimuli. Herein we describe a convenient ‘click’ chemistry method for introducing pendant self-immolative linkers to a polymer backbone through post-polymerization modification. The intro duced triazole rings serve both to anchor the stimuli-cleavable trigger groups to the polymer backbone, while also forming a functional part of the self-immolation cascade. We investigate the polymerization kinetics, post-synthetic modification, and self-immolation mechanism of a model polymer system, and discuss avenues for future studies on poly-pendant self-immolative triazoles as a modular, stimuli-responsive macromolecule platform. </p> </div> </div> </div>


2021 ◽  
pp. 104-137
Author(s):  
Juliane Fürst

This chapter concentrates on the post-demonstration history of the Soviet hippie sistema. While at first Soviet hippies seemed to be in crisis, from the mid-1970s a new generation rejuvenated the movement and created the so-called ‘second sistema’. The post-demonstration hippie movement was fewer in numbers, but more resilient, since its members were more committed to the cause, ready to sacrifice jobs, education, and social acceptance in order to live a life they experienced as freer and more colourful than that of their peers. From time to time the underground culture of the hippies demonstrated their cultural and revolutionary potential when their causes inspired resistance such as in the case of the 1976 exhibitions of nonconformist artists or in the mass upheavals in Kaunas after the self-immolation of Romas Kalanta in 1972 or in Leningrad in 1978 when authorities promised, but did not deliver, a rock concert featuring famous acts from the West.


Author(s):  
Liz Wilson

This chapter investigates the place of destructive acts against oneself—such as starvation and self-mutilation—in the spectrum of violent actions performed in the name of religion. Self-starvation and self-mutilation share some of the ideological and performative features of violence in the name of religion. The self-sacrifice of Quang Duc was demonstrative of a time-tested Buddhist form of bodily practice known in Buddhist studies in the West as self-immolation. It is revealed that self-directed violence can be both an act of devotion and an act of protest. Self-immolation and hunger-striking employ the body as a means of resistance. Like self-conflagration, the hunger strike has become a global phenomenon used on every continent of the world.


1979 ◽  
Vol 8 (6) ◽  
pp. 33-34
Author(s):  
Tadeusz Konwicki

A leading Polish novelist, Tadeusz Konwicki is the author of Kompleks polski which came out in Zapis 3 two years ago, after it had been turned down by the censor, and which Farrar, Straus & Giroux will be publishing in the USA under the title of A Polish Complex. When writing his next novel, Minor Apocalypse, an Orwellian tale that takes place in Poland in the not-too-distant future ( possibly even in 1984), Konwicki decided not even to submit it to the censorship but to write it directly for Zapis, the unofficial and uncensored journal. The novel, from which extracts are printed below, then came out as Zapis 10. Its hero, a writer, is visited by two elderly dissidents on the day when the Communist Party leadership puts forward a proposal that Poland should be incorporated into the Soviet Union. His visitors suggest that he protest against this by setting fire to himself in a public place. Rejecting their scheme, he nevertheless acquires a can of petrol and goes on a tour of Warsaw, meeting a number of characters, many of whom are recognisable as the real people the author used as his models ( the film director Andrzej Wajda and the dissident Jacek Kuroń are perhaps the best-known examples). His encounters, and the realisation of what conditions in the country are really like, make the hero change his mind, and he decides to carry out the self-immolation on the steps of the Warsaw Palace of Culture.


2019 ◽  
Vol 23 (2) ◽  
pp. 169-192
Author(s):  
Joachim Ben Yakoub ◽  
Sami Zemni

When analysing the Tunisian uprising through its aesthetics, the premonitory and subversive agency of the artistic sphere becomes intelligible. This contribution, therefore, engages in a reconstruction of an often overlooked local and historical sequence of aesthetic contention and asks if this sequence prefigured the Tunisian uprising. This seditious premonitory subversion grew into a generalized practice as it emerged into full daylight during the liberation phase of the uprising as an important mediator of the fundamental changes the country was taking itself through. The specific practices that structured the aesthetics of Tunisian uprising were thus already formed a decade before the self-immolation of Tarek el-Tayeb Mohammed Bouazizi. This insight is not only fruitful in relation to the ongoing debates reconstructing the historical dynamics that preceded the revolution, but also gives important insights into the visionary subversive dynamics the artistic sphere is still engaging in today, maybe sensing the next battle coming.


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