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Ethics ofMedia reopens the question of media ethics. Taking an exploratoryrather than prescriptive approach, an esteemed collection of contributors tackle thediverse areas of moral questioning at work within various broadcasting practices,accommodating the plurality and complexity of present-day ethical challenges posedby the world of media

This essay traces the evolution of Katherine Dunham's relationship with Haiti through archival research and a consideration of her 1969 ethnographic memoir, Island Possessed. It argues that primitivist discourses framing Vodou as an instinctive capacity latent in all people of African origins provided interwar black artists such as Dunham with a tantalizing possibility of Pan-African solidarity through which they could mobilize their desire for connection with an obscured past and an imagined community in the present. When Dunham found her 1930s fieldwork inevitably run aground on the wall of cultural difference, however, her initial feelings of discomfort in Haiti transformed her writing into an interrogation of the supposedly innate and homogeneous nature of blackness. The language and praxis of Vodou proved flexible enough to provide her with the vocabulary to articulate a more nuanced version of diasporic blackness beyond her preconceived notions of an easy or automatic alliance between all black people.

Abstract
In the Christian imaginary, the ternary representation of the universe is reiterated by appealing either to the Platonic texts, or to the Stoic ones. The triadic scheme of the worlds certifies an ambiguous status of man, of an individual placed neither here nor there, by the force of some circumstances which he cannot resist. Situated at equal distance from sidereal heights - credited as having the monopoly on perfection - and from the terrifying shadows, managed in a totalitarian manner by the instances of evil, in "the world between the worlds", he thinks of the interval as of a space of communication, filled with signs, shapes and characters, by means of which distances can be "neared, compressed and "humanised". Each step, stage, climb or descent is perceived as a "rupture of level", as overcoming of the human condition by assuming a trans-mundane axiological repertoire