Verbing meahcci: Living Sámi lands

2020 ◽  
Vol 68 (2) ◽  
pp. 305-321
Author(s):  
Solveig Joks ◽  
Liv Østmo ◽  
John Law
Keyword(s):  
Social Science ◽  
Social Relations ◽  
English Language ◽  
Ways Of Knowing ◽  
Space Time ◽  
Human Beings ◽  
The North ◽  
Time Interaction ◽  
The World

This article is about translating and mistranslating a Sámi landscape word. That word is meahcci. In what follows we start by exploring the logic of meahcci, contrast this with Norwegian land practices, with utmark – the term which is usually used to (mis)translate it into Norwegian – or such English-language terms as wilderness. We show that meahcci has nothing to do with agricultural logics, ideas of the wild, or cartographic spaces. Rather meahcit (in the plural) are practical places, uncertain but productive social relations with lively and morally sensible human and non-human beings in which there is no division between nature (Norwegian natur) and culture ( kultur). Meahcit are taskscapes (Ingold) or places–times–tasks. Then we consider the relatively verb- or action-oriented character of the (North) Sámi language, and show that Sámi land practices and the patterns of words weaving through these enact contextual, processual and radically relational versions of space, time, interaction, subjectivities, objectivities, and the beings that live in the world. We also touch on the material character of this difference – the location of words and forms of knowing. We conclude by reflecting on what Sámi meahcci practices suggest for a hegemonic English-language social science that is also struggling to articulate situated and radically relational ways of knowing.

The Internationalization of Chinese English-Language Humanities and Social Science Journals

2021 ◽  
Vol 52 (4) ◽  
pp. 273-293
Author(s):  
Ying Huang ◽  
Weishan Miao
Keyword(s):  
Social Sciences ◽  
Growth Rate ◽  
Social Science ◽  
English Language ◽  
Mixed Methods Approach ◽  
Citation Indexes ◽  
The World ◽  
The Status ◽  
Time Type ◽  
Over Time

This paper surveys the status of Chinese English-language journals in the humanities and social sciences (HSS-CELJs). HSS-CELJs are an important vehicle for disseminating Chinese scholarly voices and culture throughout the world. We used a mixed-methods approach to investigate the status of HSS-CELJs according to a number of attributes: growth rate over time, type of publisher, discipline, region of publication, publishing frequency, independence versus co-publication, and inclusion in citation indexes. We discuss some of the challenges facing HSS-CELJ publishing and highlight several contradictions of internationalization in the Chinese context. As of March 2020, eighty-seven HSS-CELJs covered nineteen disciplines, among which economics (17 per cent) and law (13 per cent) accounted for the highest proportions. The establishment of HSS-CELJs has increased significantly since 2004. Fifty-two per cent of HSS-CELJs were jointly operated with international publishers under two different models of cooperation, and twenty-eight (32 per cent) were indexed in international databases.

Nature and Religion in America

2018 ◽  
Author(s):  
Brett Grainger
Keyword(s):  
Native American ◽  
Early Modern ◽  
English Language ◽  
Natural World ◽  
Environmental Crisis ◽  
Human Beings ◽  
North American Continent ◽  
The North ◽  
The 1960S ◽  
Complex Words

One of the most complex words in the English language, “nature” (sometimes personified as “Nature” or “Mother Nature”) has been central to developments in American religions. Despite their different origins, the three cosmologies present on the North American continent during the early modern “age of contact”—Native American, African American, and Euro-American—shared a number of similarities, including the belief in an enchanted or animate cosmos, the ambivalence of sacred presences manifested in nature, and the use of myth and ritual to manage these ambivalent presences in ways that secured material and spiritual benefits for individuals or communities. Through encounters on colonial borderlands and through developments in society and culture (in science, economics, politics, etc.), these cosmologies have been adapted, developed, and combined in creative ways to produce new forms of religious life. These developments have been characterized by a series of recurrent tensions, including the notion of divine or spiritual realities as being transcendent or immanent, organicism or mechanism, and of the natural world as including or excluding human beings. Organicist and animist cosmologies, severely challenged by the early modern scientific revolution, were resurgent in the antebellum period, fueling a series of new religious developments, from Transcendentalism and revivalism to Mormonism and the early environmentalist movement. These generative tensions continue to reverberate into the modern day, in part as an outworking of the environmental crisis of the 1960s, which saw a purported “greening” of established religions as well as the rise of new forms of nature spirituality.

scholarly journals The Library of Rudolf Steiner: The Books in English

2018 ◽  
Vol 9 (3) ◽  
pp. 21-46
Author(s):  
John Paull
Keyword(s):  
Social Science ◽  
Foreign Language ◽  
English Language ◽  
Native Language ◽  
New Age ◽  
The Other ◽  
Rudolf Steiner ◽  
The World ◽  
Personal Library ◽  
General Secretary

The New Age philosopher, Rudolf Steiner (1861-1925), was the most prolific and arguably the most influential philosopher of his era. He assembled a substantial library, of approximately 9,000 items, which has been preserved intact since his death. Most of Rudolf Steiner’s books are in German, his native language however there are books in other languages, including English, French, Italian, Swedish, Sanskrit and Latin. His library hosts more books in English than in any other foreign language. Steiner esteemed English as “a universal world language”. The present paper identifies 327 books in English in Rudolf Steiner’s personal library. Fifty percent of the English-language books identified are categorized as Theosophy (n=164). Rudolf Steiner was the General Secretary of the German branch of the Theosophy Society from 1902, and he hived off his own Anthroposophy Society in 1912. The present study reveals that Steiner maintained his interest in theosophy throughout his life as he stayed up to date with the proliferating portfolio of Theosophy publications. The publication dates of Steiner’s Theosophy collection range from 1877 to 1923. The leading exponents of Theosophy in his day are well represented in Steiner’s collection, including Annie Besant (n=61), Charles Lead beater (n=13), William Westcott (n=13) and Helena Blavatsky (n=10). Of the other 50% of the Anglo-books identified, 20% are in the category of Religion (n=67), 10% are Social Science (n=33), 6% are Philosophy (n=21), 4% are Science (n=13), and 3% each are Anthroposophy (n=11), History (n=9) and Arts (n=9). The publication dates of Steiner’s Anglo-books span the period 1659 to 1925. This demonstrates that Steiner was acquiring Anglo-books right to the end of his life. Steiner’s library throws light on the development of the thoughts of this remarkable individual and the present paper reveals Steiner’s engagement throughout his life with the world of Anglo-publishing and thought.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals Pedagogy, Places And People

2012 ◽  
Vol 14 (2) ◽  
pp. 147-167 ◽  
Author(s):  
Ros Wade
Keyword(s):  
Transformative Learning ◽  
Virtual World ◽  
New Technologies ◽  
Global Solutions ◽  
Ways Of Knowing ◽  
Active Role ◽  
Human Beings ◽  
Local And Global Solutions ◽  
The World ◽  
New Forms Of Learning

Abstract The paper will explore the potential of new technologies in helping educators to play an active role in creating and promoting the learning that is needed for local and global communities to live sustainably. In particular, it will examine the potential of the virtual world to develop local and global communities for transformative learning for sustainable development. It is organised into three sections: 1) the need for new ways of knowing, learning and understanding; 2) the challenges an opportunities of the virtual world; 3) the role of virtual learning communities in education for sustainable education; 4) regional centres of expertise as a mobilising mechanism. Faced with the major challenges of climate change, environmental degradation, poverty and social inequality, it is clear that learning to live sustainably has never been more urgent. The credit crunch has thrown these into sharp relief and provided an opportunity to take stock of our current ways of organising the world economy which have led us to this unsustainable impasse. We are faced with a critical moment in world history which offers the chance to make the changes needed to set human beings on a path to a more sustainable future. In order to address these immense challenges, new forms of learning are needed, and the paper will argue that all educators, as responsible members of local and global communities, need to play key roles as agents for change. Globalisation and new technologies have changed the way we think about the world and about what constitutes the global and the local. It is clear that both local and global solutions must be found to address the serious dilemmas of the 21st century. This paper will see to examine the opportunities and challenges of the virtual world in enabling and supporting the development of effective ESD communities of practice.

scholarly journals Indigenous Reconciliation: Why, What, and How

2020 ◽  
Vol 12 (2) ◽  
pp. 47-63
Author(s):  
Ranjan Datta
Keyword(s):  
Social Science ◽  
Indigenous People ◽  
Social Relations ◽  
Ways Of Knowing ◽  
Ethical Practices ◽  
Academic Researchers ◽  
Indigenous Perspectives ◽  
Indigenous Land

Although a great number of academic researchers have introduced reconciliation in their work, they have not explained what it means from Indigenous perspectives. How do we need to understand and practise it in oureveryday practice? Why should we all, both Indigenous and non-Indigenous, practise land-based and antiracist learning—as a system of reciprocal social relations and ethical practices—as a framework for reconciliation? This article initiates these transdisciplinary questions that challenge not only our static science and social science mindsets, but also the responsibilities for reconciliation, including building respectful relationships with Indigenous people, respecting Indigenous treaties, taking actions to decolonise our ways of knowing and acting, learning the role of colonised education processes, and protecting Indigenous land and environment rights.

scholarly journals Becoming Pedagogical: Sustaining Hearts With Living Credos

in education ◽  
2013 ◽  
Vol 19 (1) ◽  
Author(s):  
Carl Leggo ◽  
Rita L. Irwin
Keyword(s):  
Language Arts ◽  
Teacher Candidates ◽  
English Language ◽  
Curriculum And Instruction ◽  
Complex World ◽  
Human Beings ◽  
Secondary Curriculum ◽  
Complex Process ◽  
The World ◽  
Bachelor Of Education

From September to December 2009, a class of teacher candidates completed a Bachelor of Education course titled English Language Arts: Secondary Curriculum and Instruction. The instructor introduced himself at the beginning of the course as an a/r/tographer who is an artist, a researcher, and a teacher. He invited students to think about the possibilities of their being a/r/tographers, and to think about how they live in the world, as well as in their new emerging identities in the Bachelor of Education program, as artists and researchers and teachers. The teacher candidates were invited to think about how they werebecoming pedagogical, and how they could sustain their hearts in the dynamic and complex process of becoming pedagogical.They were reminded that teacher candidates are not learning a toolbox of skills and strategies for teaching; they are learning how to navigate the tangled and complex world of human beings in communities called schools.Keywords: teacher education; lifewriting; a/r/tography; credo; creativity

The complex mosaic of Englishes

English Today ◽  
2016 ◽  
Vol 32 (1) ◽  
pp. 60-61
Author(s):  
K. Rajagopalan
Keyword(s):  
English Language ◽  
Western Coast ◽  
The North ◽  
Current State ◽  
The World ◽  
North Western

The English language is no longer any one nation's monopoly; practically every nation on earth has a stake in it. This is the overall thrust of the book in the spotlight. The amazing journey of the language from a none-too-conspicuous dialect once spoken on a part of a tiny island off the north-western coast of Continental Europe to a language of wider communication across the world is the topic that the book engages with. In the ten chapters that make up this book, Urszula Clark surveys the current state of the language in its worldwide spread, along with the inevitable phenomenon of the emergence of new regional varieties or ‘Englishes’.

scholarly journals Por uma nova ética

2019 ◽  
Vol 64 (253) ◽  
pp. 128
Author(s):  
José Wiliam Corrêa de Araújo
Keyword(s):  
Market Economy ◽  
Social Relations ◽  
Economic Activity ◽  
Human Life ◽  
Human Beings ◽  
Ethical Discourse ◽  
The World ◽  
The Face ◽  
Nature And Society ◽  
International Social

A modernidade atrelou o ser humano ao dogma da racionalidade instrumental e aos mecanismos da economia de mercado. Conseqüentemente, hoje somos ameaçados pelo modo de pensar quantitativo, produtivista e impessoal a serviço do projeto de dominação da natureza e da sociedade. Vivemos hoje uma realidade de mundo que se caracteriza por uma ética apenas do provisório e da imediatez, que considera o comportamento utilitarista do ser humano como o móvel de toda atividade econômica. Nossa época está pedindo uma nova consciência do lugar do ser humano no mundo. As relações sociais hoje a nível mundial são de grande destrutividade da natureza e de grande exclusão social. Ante os desafios ambientais torna-se urgente resgatar novas experiências paradigmáticas que revelem a dignidade de toda criatura. É preciso uma nova compreensão do próprio ser humano, um modo diferente de construir o discurso ético, com uma visão de mundo que reconheça o valor inerente da vida não-humana.Abstract: Modernity has harnessed human beings to the dogma of instrumental rationality and to the mechanisms of the market economy. Consequently, we are now threatened by a quantitative and impersonal way of thinking geared only to production and in the service of a project to control nature and society. We experience a world reality that has as its main characteristic an ethics that seeks only provisional and immediate aims and that considers human beings’utilitarian behaviour as the prime motive of all economic activity. Our times are demanding a new awareness of the human being’s place in the world. International social relations promote nature’s destruction and great social exclusion. In the face of environmental challenges we must develop new paradigms that will bring to the fore the dignity of all creatures. And we need a new understanding of the human being him/herself, a different way of building the ethical discourse with a worldview that recognizes the inherent value of the non-human life.

scholarly journals Bioética na América Latina. Algumas questões desafiantes para o presente e o futuro

2019 ◽  
Vol 69 (274) ◽  
pp. 314
Author(s):  
Leo Pessini
Keyword(s):  
Latin American ◽  
Cultural Context ◽  
Social Ethics ◽  
Human Beings ◽  
Anglo Saxon ◽  
The North ◽  
The World ◽  
Micro Level ◽  
America Latina ◽  
Level 2

O presente artigo tem como objetivo desenhar um perfil da bioética em terras latino-americanas. As culturas anglo-saxônicas e latinas são muito diferentes entre si. Levando em conta este contexto sócio-cultural que caracteriza estes dois “mundos”, um industrializado e outro ainda marcado pela pobreza e exclusão, elaboramos nossa reflexão apontando algumas urgências da bioética em nossas terras, em torno de sete questões: 1) Para além da ética clínica (nível micro), avançar para as questões de ética social (nível “macro”); 2) levar em consideração as diferenças e características específicas de cada cultura, seja latina ou anglo-saxônica; 3) buscar um horizonte maior de sentido para a bioética; 4) ir além do principialismo norte-americano; 5) considerar como questão de primeira grandeza a justiça e a equidade no mundo da saúde; 6) considerar a ecologia, meio ambiente e pesquisa em seres humanos; e finalmente, num continente historicamente marcado pela presença do cristianismo, 7) valorizar o encontro e o diálogo entre bioética e religião.Abstract: The objective of the present article is to draw a profile of Bioethics in the Latin American territory. The Anglo-Saxon and the Latin cultures are extremely different. Taking into consideration this socio-cultural context that characterizes these two “worlds” – one, industrialized and the other marked by poverty and exclusion – we have developed our reflection pointing to some bioethical initiatives that are urgently needed in our lands, with regard to the following seven issues: 1) go beyond the clinical ethics (at the micro level) towards the issues of social ethics (at the macro level); 2) take into consideration the differences and specific characteristics of each culture, be it Latin or Anglo-Saxon; 3) seek a broader horizon of meaning for bioethics; 4) go beyond the North American first-stage-ness; 5) consider as a primary issue the enforcement of justice and equity in the world of health; 6) take into account the ecology, the environment and the research on human beings; and finally, in a continent historically marked by the presence of Christianity, 7) value the coming together of – and the dialogue between – Bioethics and Religion.

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