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This is a master conference given by Enrique Dussel at the Intercultural Bilingual Normal School of Oaxaca, Mexico, on February 12, 2020. The conference shows that the original peoples are not included in history and that it is necessary to build a new history. in which they are included because it is the reality of America. He explains that despite the intercultural dialogue that has been established, it is necessary to carry out a "decolonized" intercultural dialogue, which allows a mental decolonization to abandon the Eurocentrism that is taught and persists even in the programs of progressive governments. ; Esta es una conferencia magistral dictada por Enrique Dussel en la Escuela Normal Bilingüe Intercultural de Oaxaca, México, el 12 de febrero del 2020. La conferencia da cuenta de que los pueblos originarios no son incluidos en la historia y que es necesario construir una nueva historia en la que se incluyan porque es la realidad de América. Explica que a pesar del diálogo intercultural que se ha instaurado, es necesario que se haga un diálogo intercultural «descolonizado», que permita una descolonización mental para abandonar el eurocentrismo que se enseña y persiste incluso en los programas de los Gobiernos progresistas.

Increasingly, Australia's agriculturalists are looking to the nation's north to escape the decline in southern Australia's water and soil resources. Booming mineral and gas development is also helping to drive the nation's economic success. At the same time, the south's conservation sector would like to see much of the north preserved as iconic wilderness. Both conservation and resource development interests alike are often at odds with the interests of the north's traditional owners, many of whom remain trapped in welfare dependency and poverty. Indeed, to the ire of north Australians, the past four decades of north Australian history have indeed been characterized by these national-scale conflicts being played out in regional and local communities.This book explores these conflicts as well as the many emerging opportunities facing the development of the north, suggesting that a strong cultural divide between northern and southern Australia exists; one that needs to be reconciled if the nation as a whole is to benefit from northern development. The author first explores where these historical conflicts could take us without a clear forward agenda. A story-based personal narrative from my long and diverse experience in the north gives life to these themes. Finally, the book then draws on these stories to help shape a cohesive agenda for the north's future.

From 1945 to 1964, two-dozen states outside the South passed enforceable fair employment practice (FEP) laws. Yet some states passed such laws far earlier than others. Reviewing several bodies of research, I derive economic, political, institutional, and social hypotheses to explain their diffusion. Discrete-time, logit analysis of a newly assembled data set-containing both time-constant and time-varying covariates-offer mixed support for most theories but strong support for theories stressing electoral politics. Wealth, political competition, and unified Democratic control are positively associated with the likelihood of passage, while percentage black is negatively associated with the likelihood of passage. I infer that Democrats were the party of fair employment in the urban North and that FEP laws passed earliest in politically competitive states in which whites did not perceive blacks as an economic threat. I conclude with suggestions for future research.

Introduction -- The watchmaking crisis of 1975-1985 -- The creation of Swatch group and the Swatch legend -- Rationalization and globalization of the production system (1985-1998) -- A new marketing strategy (1985-1998) -- The major move into luxury (since 1995) -- Omega's choice -- China: a new el dorado -- Swatch Group's competitors -- Conclusion

It is a challenging task to translate a complex interdisciplinary cultural-scientific topic like the witch hunt, its historical reality like its ideologisation and fictionalisation into an exhibition. The dispute about the witch hunts, about the ambivalence of interpretations, which in the 1970s and 1980s was still the focus of a sharp dispute between women's initiatives and mostly male experts at the time, has settled. This dispute resulted in a clear shift in attention from the image of the victim viewed as female to social, political and legal-historical contexts. But the challenge of a cultural history specialist museum today is to connect the exhibition of history to current problems and issues without making the mistake of offering a walk-in academic textbook on the one hand or being devoured by marketing strategies on the other. ; Trudnym wyzwaniem jest przygotowanie wystawy tak złożonego, interdyscyplinarnego tematu kulturoznawczego, jakim jest polowanie na czarownice/czarowników, jego historycznej rzeczywistości i związanych z nim kwestii ideologizacji i mitologizacji. Ucichły już wprawdzie kontrowersje wokół interpretacji polowania na czarownice/czarowników, które w latach siedemdziesiątych i osiemdziesiątych XX w. były przedmiotem ostrego sporu między inicjatywami kobiecymi a ówczesnymi badaczami problematyki, którymi wówczas byli prawie wyłącznie mężczyźni. Spór ten doprowadził do słusznego przesunięcia uwagi z obrazu ofiary, głównie kobiety, na szerszy kontekst społeczny, polityczny i prawny zagadnienia. Nadal pozostaje jednak wyzwaniem dla specjalistycznego muzeum kultury, w jaki sposób powiązać wystawę historyczną z aktualnymi problemami i zagadnieniami, bez popełniania błędu zaoferowania z jednej strony podręcznego podręcznika akademickiego, a z drugiej – zachłyśnięcia się strategiami marketingowymi.

It is a challenging task to translate a complex interdisciplinary cultural-scientific topic like the witch hunt, its historical reality like its ideologisation and fictionalisation into an exhibition. The dispute about the witch hunts, about the ambivalence of interpretations, which in the 1970s and 1980s was still the focus of a sharp dispute between women's initiatives and mostly male experts at the time, has settled. This dispute resulted in a clear shift in attention from the image of the victim viewed as female to social, political and legal-historical contexts. But the challenge of a cultural history specialist museum today is to connect the exhibition of history to current problems and issues without making the mistake of offering a walk-in academic textbook on the one hand or being devoured by marketing strategies on the other. ; Trudnym wyzwaniem jest przygotowanie wystawy tak złożonego, interdyscyplinarnego tematu kulturoznawczego, jakim jest polowanie na czarownice/czarowników, jego historycznej rzeczywistości i związanych z nim kwestii ideologizacji i mitologizacji. Ucichły już wprawdzie kontrowersje wokół interpretacji polowania na czarownice/czarowników, które w latach siedemdziesiątych i osiemdziesiątych XX w. były przedmiotem ostrego sporu między inicjatywami kobiecymi a ówczesnymi badaczami problematyki, którymi wówczas byli prawie wyłącznie mężczyźni. Spór ten doprowadził do słusznego przesunięcia uwagi z obrazu ofiary, głównie kobiety, na szerszy kontekst społeczny, polityczny i prawny zagadnienia. Nadal pozostaje jednak wyzwaniem dla specjalistycznego muzeum kultury, w jaki sposób powiązać wystawę historyczną z aktualnymi problemami i zagadnieniami, bez popełniania błędu zaoferowania z jednej strony podręcznego podręcznika akademickiego, a z drugiej – zachłyśnięcia się strategiami marketingowymi.

We focus on the anthropology of art from the mid-1980s to the present, a period of disturbance and significant transformation in the field of anthropology. The field can be understood to be responding to the destabilization of the category of "art" itself. Inaugural moments lie in the reaction to the Museum of Modern Art's 1984 exhibition "Primitivism" in 20th Century Art, the increasing crisis of representation, the influence of "postmodernism," and the rising tide of decolonization and globalization, marked by the 1984 Te Maori exhibition at the Metropolitan Museum in New York. Changes involve boundaries being negotiated, violated, and refigured, and not simply the boundaries between the so-called "West" and "the rest" but also those of "high" and "low," leading to a re-evaluation of public culture. In this review, we pursue the influence of changing theories of art and engagements with what had been noncanonical art in the mainstream art world, tracing multiple intersections between art and anthropology in the contemporary moment.

Cameroon's Social Democratic Front (SDF) was among the watershed challenges c.1990 by sub-Saharan Africa's democratization forces against autocratic regimes, but it crested in 1992 and has subsided since. Yet the party survives, participates in the National Assembly, maintains a grass roots structure, and prepares for a presidential ballot in 2011 that will likely determine its fate. The author conducted research four times in Cameroon, 1989-1999, focusing on the SDF since 1991, and maintains party contacts to the present. The book assesses its history and its prospects, covering the SDF in Af.

The democratic vocation and the search for legality suppose a permanent work for its creation. We are all responsible for their origin and development. More, of course, who have broader responsibilities and powers, public and private. Parliamentarians, judges, the military, the media, the church, citizens in general, international personalities, knew how to act in the other three sister countries studied, in such a way that they developed the new force to persist in their process Search for freedom. A defective change, slow, weak, but that traveled admirably.I continue and will continue to regret that Peru, on the contrary, revealed at the same time conflicts of various kinds, but as urgent as those of our neighbors, its extreme weakness to create and safeguard democracy in democracy or to prevent its rupture. ; La vocación democrática y la búsqueda de la legalidad suponen un trabajo permanente para su creación. Todos somos responsables de su origen y desarrollo. Más, por supuesto, quienes tienen más amplias responsabilidades y poderes, de caracter público y privado. Los parlamentarios, los jueces, los militares, los medios de prensa, la iglesia, la ciudadanía en general, las personalidades internacionales, supieron actuar en los otros tres países hermanos estudiados, de un modo tal que gestaron la fuerza nueva para persistir en su proceso de búsqueda de la libertad. Un cambio defectuoso, lento, débil, pero que recorrieron admirablemente. Yo sigo y seguiré lamentando que el Perú, por el contrario, reveló en el mismo tiempo ante conflictos de diverso tipo, pero tan apremiantes como los de nuestros vecinos, su extrema debilidad para crear y salvaguardar la democracia en democracia o evitar su ruptura.