Suchergebnisse

Since its inception as a modern nation state in 1970, the Sultanate of Oman has actively pursued a policy of national integration and modernization, smoothing over the region's political cleavages through the practices of heritage. Oman's expanding heritage industry and market for heritage crafts and sites is exemplified by the boom in museums, exhibitions, cultural festivals and the restoration of more than a hundred forts, castles and citadels. The material forms of national heritage provide the context within which the very foundations of the nation take shape. But the construction of the heritage project in modern Oman has also necessitated the formulation of the public domains of history and Islam as seemingly separate and autonomous, erasing any awareness of the socio-political and ethical relationships that once characterized Ibadi Imamate rule (1913-1958) in the region. This dissertation is a study of how forms of history, the re-configuration of temporality and the institutionalization of material heritage (turāth) recalibrate the Islamic tradition to requirements of modern political and moral order in Oman. Based primarily on 16 months of ethnographic fieldwork in Muscat, the capital and Nizwa, once the administrative and juridical centre of the Ibadi Imamate, it explores the different ways in which the Oman's past inhabits the present, sustaining an active effect on the configuration of religion and community in the nation state.This study explores the temporal logics embodied in the concept of `tradition,' through following concrete practices of making and reflecting on the past, and the material objects and texts that make these practices possible. Chapter 1 discusses the past as sanctioned by the Nizwa fort in its role as sharī'a adjudicator, as well as popular written and aural histories during the Imamate. Primarily moral in nature, oriented towards God and salvation and grounded in Ibadi doctrine and practice, the function of history held that the heterogeneity of every-day life's interactions and relationships facilitated by objects and texts could be assessed on the basis of past authoritative and exemplary forms of justice and morality, as embodied by the lives of virtuous forbears such as former Imams as well as the Prophet and his companions. Chapter 2 discusses how cleaving through the temporal assumptions of sharī'a time, heritage and conservation practices of the secular modern state, reconfigure religion through adopting a temporal engagement with a past that entails a changing teleological future rather than one continuous with an exemplary history. The materiality of objects and sites - including mosques and shari'a manuscripts - once embedded in ethically grounded social practices assumes an iterable and pedagogical mode of representation that cultivates every-day civic virtues, new forms of religiosity and forms of marking time, defining the ethical actions necessary to become an Omani modern through the framework of tradition. In chapter 3, even as the national narrative conditions the way people ethically work on themselves through evoking such forms of heritage as the Nizwa fort, its old suq or the dalla (coffee pot) by way of example, it also generates anxieties and emotional sensibilities that seek to address the erasures and occlusions of the past through deploying alternative temporal logics assuming a dynamic perceptual edge. In chapter 4, an unacknowledged slave legacy, a residue of the sharī'a past, continues to create unofficial tribal hierarchies through state juridical regulation of marriage and divorce, legally endorsing`customary' marriage practices between `pure' tribal Arabs vs. those descended from slaves or client tribes even as a national past sanctifies civil and political equality. Chapter 5 highlights the active re-configuration of historical memory by a non-Ibadi, non-Arab group, the Lawati, to fit into the national template through a process of Arab tribalization.This dissertation argues that "inhabiting" heritage forms the nexus of competing modes of engagement with material objects and landscapes in Oman even as it mobilizes the very different anxieties that this history offers. Material forms produce a unique register for the exploration of the embodiment of multiple temporalities - destabilizing the modernist notion of time and its ties to global conservation practice - the practices and sensibilities that they foster and the ways in which they refigure new modes of relationships between religion and politics, creating new spaces and categories that have transformed the ways that Omanis perceive and organize historical experiences.

The interdependence between society and literature is an obvious phenomenon, noticeably confirmed in Seventeenth-Century English poetry. This paper highlights the interrelationship between literary art and political factors, beginning with the Petrarchan tradition that fosters the justly famed sonnets and sonnet sequences of the Elizabethan era and after that moving on to the Metaphysical school of John Donne and the Cavalier poets under the aegis of Jonson. Our study then scrutinizes a few samples of religious (Herbert's), Puritan (Milton's) or libertine (Rochester's) poetry as produced by some of its key figures, without leaving aside the valuable verse written by women (Behn, Cavendish) or by those poets noteworthy for blending the landscape with praise for powerful figures and patrons of art (responsible for the well-known country-house poems). Making a start with the metaphysical statement "We'll build in sonnets pretty rooms", by John Donne, this paper aims to present a thorough, albeit condensed, overview of 17th-Century English Poetry, specifying the different approaches and dictions applied by each of the respective schools or groupings. The rise and development of the sonnet is hereby analyzed in the works of Wyatt, Howard, Sidney, Spenser, Shakespeare, Donne, Herbert and Milton. In a similar vein, the new universe opened up by the metaphysical idiom allows us to single out the most salient rhetorical features characterizing these poems, such as the conceit, the shocking fusion of the "new science" and philosophy, as well as the overall complexity of style that emanates from these outstanding compositions. The next constellation to be dealt with encompasses those Cavalier poets that wrote brief and "neat" poems that deliberately eschew intellectualism or semantic obscurity. This will lead to an indispensable consideration of religious poetry, a variety that also merits close reading, as there is a significant array of writers who devoted their efforts to devotional introspection, sincere confessionalism and the dissemination of the Christian faith. For the sake of the contrast, we also examine libertine poetry, well surpassing the Cavalier "carpe diem" theme in order to embrace an often cruder morality. Finally, we intend to illustrate the achievement and social triumph, of a sort, of several women writers, to the effect of ending our tour with the poetry that more effectively blends landscape with politics and society ("country-house poems"). ; Visuomenės ir literatūros sąsajos ‒ akivaizdžios, jas iliustruoja ir septynioliktojo šimtmečio Anglijos poezija. Šiame straipsnyje nagrinėjami susiję literatūros meno ir politikos faktoriai, pradedant Petrarkos tradicija, kuri išpuoselėjo pelnytai išgarsėjusius sonetus ir karalienės Elžbietos eros sonetų sekvencijas, ir vėliau ‒ Džono Dono (John Donne) atstovaujamoje "metafizikų mokykloje" bei poetų rojalistų (Cavalier), kurių žinomiausias yra Benas Džonsonas (Ben Jonson), kūryboje. Studijoje taip pat pateikiama kelių iškiliausių religinės (Džordžo Herberto (George Herbert), puritoniškosios (Džono Miltono (John Milton) ir laisvamaniškosios (Džono Vilmoto iš Ročesterio (John Wilmot, 2nd Earl of Rochester) poezijos atstovų pavyzdžių analizė, nepamirštant ir vertingosios moterų (Afros Ben (Aphra Behn), Margaretos Kavendiš (Margaret Cavendish) poezijos bei kūrybos tų poetų, kurie žinomi "dvarų eilėmis", pasižyminčiomis gražia aprašomo gamtovaizdžio ir šlovinamų iškilių asmenybių bei mecenatų derme. Remiantis Džono Dono metafiziniu teiginiu "Sonetuose mes kursime gražią viešpatiją", straipsnyje keliamas tikslas pateikti trumpą, bet išsamią XVII amžiaus Anglijos poezijos apžvalgą ir aptarti įvairų poezijos mokyklų bei srovių skirtingus požiūrius bei išraiškos būdus. Straipsnyje nuodugniai analizuojamos soneto atsiradimo ir vystymosi tendencijos Tomo Vajato (Thomas Wyatt), Henrio Hovardo (Henry Howard), Filipo Sidnio (Philip Sidney), Edmundo Spenserio (Edmund Spenser), Viljamo Šekspyro (William Shakespeare), Džono Dono, Džordžo Herberto ir Džono Miltono kūriniuose. Kaip ir straipsnio pavadinime cituojamoje metafizinėje idiomoje, akivaizdūs reikšmingiausi šių poezijos kūrinių retorikos bruožai ‒ įmantrios metaforos, "naujojo mokslo" ir filosofijos susipynimas bei visuminis stiliaus sudėtingumas, kuriuo alsuoja šie išskirtiniai kūriniai. Straipsnyje nagrinėjama ir kitos poetų rojalistų plejados kūryba, kurie rašė trumpas ir tvarkingas eiles, sąmoningai vengdami perdėto intelektualumo ar semantinių įmantrybių – tai religinė poezija, nusipelnanti atidaus skaitymo, kadangi dauguma poetų visą dėmesį skyrė introspekcijai, nuoširdžiam dievybės išpažinimui ir krikščioniškojo tikėjimo skleidimui. Kontrasto dėlei pateikiama ir laisvamaniškosios poezijos analizė. Ji gerokai pralenkia rojalistinės poezijos "Carpe Diem" tematiką, siekdama apdainuoti ir dažnai šiurkštesnę moralę. Galiausiai, straipsnyje atskleidžiami ir moterų poečių bei rašytojų pasiekimai bei jų socialinis triumfas. Taigi, apžvelgiama visa ta poezija, kurioje kraštovaizdžio aprašymas efektyviausiai susipina su politikos ir visuomenės aktualijomis ("dvarų eilės").

Straipsnyje svarstoma Emmanuelio Levino mąstymo įrašymo į nihilizmo kontekstą galimybė. Levinas priklauso tai epochai, kuri, žvelgiant iš vakarietiškos perspektyvos, gali būti įvardyta nihilistine "par excellence". Tad koks yra Levino mąstymo santykis su nihilizmu? Ar didysis Levino iššūkis Vakarų filosofijai nėra iššūkis prieš jos nihilizmą? Levinui, kaip ir Heideggeriui, nihilizmas yra "įvykis", paliečiantis ne tik tam tikros epochos dvasią –moralę, religiją, politiką ir t. t., bet ir priskirtinas pačiam mąstymui kaip būties mąstymui. Tad nihilizmo "topos" Levinui yra ta pati jau Vakarų mąstymo identifikuota dvasios ir būties "sfera". Bet ar galima sakyti, kad Levino požiūris į nihilizmo fenomeną yra sutampantis su pačios Vakarų filosofijos nihilizmo savimone? Nors Vakarų filosofijoje įmanu įžvelgti ne vieną nihilizmo modelį, Vakarų mąstymui, pačiai jo tapatybei bei jos savivokai ypač svarbus yra nihilizmas, suprantamas kaip Überwindung (peržengimo, įveikos) teorija. Straipsnyje atskleidžiama, kad Levino filosofija reikalauja ne įveikti nihilizmą, o "pabėgti" iš paties tokia "logika" grindžiamo mąstymo. Mąstymas, kurį "grindžia" nihilizmo "logika", yra totalizuojantis būties mąstymas. Tad Levinui pabėgimas reiškia "pabėgimą" "iš smaugiančios būties kilpos", būties plotmės "apleidimą". Ar Levinui pavyksta įvykdyti tai, ko nėra pavykę visai Vakarų metafizikai – atlikti (nihilizmo) įveikos, peržengimo judesį? Levinas vartoja tas pačias Vakarų metafizikos nihilistinę patirtį įprasminančias meta-fizikos, transcendento sąvokas, bet nukreipia jas prieš pačią nihilistinę Vakarų mąstymo "logiką". Totalybės nuotrūkis (suardymas) Levinui įvyksta ne grynojo mąstymo plotmėje. Prasmė nėra "atgaunama" kaip tai, ką Vakarų ontologijos nihilistinė "savimonė" laikė esant prarasta. Ji aptinkama kitaip nei būtis – kaip Kitas. Tad leviniškasis Kito kaip kito mąstymas nėra įvykęs nihilizmo Überwindung: tai mąstymas, kuris steigiasi kaip pabėgimas iš paties tokio Vienio nostalgijos valdomo reikalavimo. Pagrindiniai žodžiai: nihilizmas, Būtis, Vakarų mąstymas, Überwindung, différance.Nihilism and the Problem of Sense: E. LevinasRita Šerpytytė SummaryIn the article, attempt is made to reveal the relation between Emmanuel Levinas' thinking and nihilism. Levinas belongs to the epoch, which, from the Western perspective, can be called nihilistic par excellence. What is the relation of Levinas' thought to nihilism then? Can the great challenge of Levinas to Western philosophy be interpreted as a challenge to (its) nihilism?Levinas, like Heidegger, does not regard nihilism as an "event" that concerns just the spirit – morality, religion, politics and so on – of a certain epoch, but assigns it to the thought itself as the thought of Being. Thus the topos of nihilism for Levinas is the very same "sphere" of spirit and Being identified already by the Western thought.Is it possible, however, to say that Levinas' attitude to the phenomenon of nihilism coincides with the actual self-consciousness of nihilism in Western philosophy?Although in Western philosophy we may notice different models of nihilism, the understanding of nihilism as the theory of Überwindung (transgression, overcoming) is highly important for the Western thought, its identity, and its self-consciousness.In Levinas' point of view, the Western thought, based on the nihilistic "logic", by itself is the thinking from the perspective of totality. The requirement of overcoming nihilism is based on the nihilistic "logic" as well. Levinas' philosophy requires not the overcoming of nihilism, but "escaping" from one's own thinking based on such logic. Thinking "based on" the "logic" of nihilism is the totalizing thinking of Being. Therefore, escaping for Levinas means the "escaping" from the "strangling noose of Being" and the "desolation" of the level of Being.Does Levinas succeed in accomplishing what Western metaphysics has never accomplished, i.e. in performing the movement of overcoming and transgression of nihilism?Levinas applies the same conceptions of metaphysics and trans-cendent that gives sense to the nihilistic experience of Western metaphysics, although he maintains them against the nihilistic "logic" of Western thinking itself. The break (demolition) of totality appears for Levinas not in the plane of pure thinking. The meaning cannot be "regained" as something that, according to nihilistic "self-consciousness" of Western ontology, was lost. Otherwise than Being, it can be detected as the Other. Therefore Levinasian thinking of the Other as other is not the accomplishment of nihilistic Überwindung: it is a thinking that establishes itself as escaping from the requirement controlled by the nostalgia of the same One.Keywords: nihilism, Being, Western thought, Überwindung, différance.

Straipsnyje svarstoma Emmanuelio Levino mąstymo įrašymo į nihilizmo kontekstą galimybė. Levinas priklauso tai epochai, kuri, žvelgiant iš vakarietiškos perspektyvos, gali būti įvardyta nihilistine "par excellence". Tad koks yra Levino mąstymo santykis su nihilizmu? Ar didysis Levino iššūkis Vakarų filosofijai nėra iššūkis prieš jos nihilizmą? Levinui, kaip ir Heideggeriui, nihilizmas yra "įvykis", paliečiantis ne tik tam tikros epochos dvasią –moralę, religiją, politiką ir t. t., bet ir priskirtinas pačiam mąstymui kaip būties mąstymui. Tad nihilizmo "topos" Levinui yra ta pati jau Vakarų mąstymo identifikuota dvasios ir būties "sfera". Bet ar galima sakyti, kad Levino požiūris į nihilizmo fenomeną yra sutampantis su pačios Vakarų filosofijos nihilizmo savimone? Nors Vakarų filosofijoje įmanu įžvelgti ne vieną nihilizmo modelį, Vakarų mąstymui, pačiai jo tapatybei bei jos savivokai ypač svarbus yra nihilizmas, suprantamas kaip Überwindung (peržengimo, įveikos) teorija. Straipsnyje atskleidžiama, kad Levino filosofija reikalauja ne įveikti nihilizmą, o "pabėgti" iš paties tokia "logika" grindžiamo mąstymo. Mąstymas, kurį "grindžia" nihilizmo "logika", yra totalizuojantis būties mąstymas. Tad Levinui pabėgimas reiškia "pabėgimą" "iš smaugiančios būties kilpos", būties plotmės "apleidimą". Ar Levinui pavyksta įvykdyti tai, ko nėra pavykę visai Vakarų metafizikai – atlikti (nihilizmo) įveikos, peržengimo judesį? Levinas vartoja tas pačias Vakarų metafizikos nihilistinę patirtį įprasminančias meta-fizikos, transcendento sąvokas, bet nukreipia jas prieš pačią nihilistinę Vakarų mąstymo "logiką". Totalybės nuotrūkis (suardymas) Levinui įvyksta ne grynojo mąstymo plotmėje. Prasmė nėra "atgaunama" kaip tai, ką Vakarų ontologijos nihilistinė "savimonė" laikė esant prarasta. Ji aptinkama kitaip nei būtis – kaip Kitas. Tad leviniškasis Kito kaip kito mąstymas nėra įvykęs nihilizmo Überwindung: tai mąstymas, kuris steigiasi kaip pabėgimas iš paties tokio Vienio nostalgijos valdomo reikalavimo. Pagrindiniai žodžiai: nihilizmas, Būtis, Vakarų mąstymas, Überwindung, différance.Nihilism and the Problem of Sense: E. LevinasRita Šerpytytė
SummaryIn the article, attempt is made to reveal the relation between Emmanuel Levinas' thinking and nihilism. Levinas belongs to the epoch, which, from the Western perspective, can be called nihilistic par excellence. What is the relation of Levinas' thought to nihilism then? Can the great challenge of Levinas to Western philosophy be interpreted as a challenge to (its) nihilism? Levinas, like Heidegger, does not regard nihilism as an "event" that concerns just the spirit – morality, religion, politics and so on – of a certain epoch, but assigns it to the thought itself as the thought of Being. Thus the topos of nihilism for Levinas is the very same "sphere" of spirit and Being identified already by the Western thought. Is it possible, however, to say that Levinas' attitude to the phenomenon of nihilism coincides with the actual self-consciousness of nihilism in Western philosophy? Although in Western philosophy we may notice different models of nihilism, the understanding of nihilism as the theory of Überwindung (transgression, overcoming) is highly important for the Western thought, its identity, and its self-consciousness.In Levinas' point of view, the Western thought, based on the nihilistic "logic", by itself is the thinking from the perspective of totality. The requirement of overcoming nihilism is based on the nihilistic "logic" as well. Levinas' philosophy requires not the overcoming of nihilism, but "escaping" from one's own thinking based on such logic. Thinking "based on" the "logic" of nihilism is the totalizing thinking of Being. Therefore, escaping for Levinas means the "escaping" from the "strangling noose of Being" and the "desolation" of the level of Being. Does Levinas succeed in accomplishing what Western metaphysics has never accomplished, i.e. in performing the movement of overcoming and transgression of nihilism? Levinas applies the same conceptions of metaphysics and trans-cendent that gives sense to the nihilistic experience of Western metaphysics, although he maintains them against the nihilistic "logic" of Western thinking itself. The break (demolition) of totality appears for Levinas not in the plane of pure thinking. The meaning cannot be "regained" as something that, according to nihilistic "self-consciousness" of Western ontology, was lost. Otherwise than Being, it can be detected as the Other. Therefore Levinasian thinking of the Other as other is not the accomplishment of nihilistic Überwindung: it is a thinking that establishes itself as escaping from the requirement controlled by the nostalgia of the same One. Keywords: nihilism, Being, Western thought, Überwindung, différance.

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Why do people turn to personal connections to get things done' Exploring the role of favors in social welfare systems in postwar, postsocialist Bosnia and Herzegovina, this volume provides a new theoretical angle on links between ambiguity and power. It demonstrates that favors were not an instrumental tactic of survival, nor a way to reproduce oneself as a moral person. Instead, favors enabled the insertion of personal compassion into the heart of the organization of welfare. Managing Ambiguity follows how neoliberal insistence on local community, flexibility, and self-responsibility was translated into clientelist modes of relating and back, and how this fostered a specific mode of power

This text is the result of an exploratory mission carried out in July 2016 to better understand the challenges and challenges of the Myanmar "Transitional Government", which has been in place since November 2015. It also incorporates various events that have marked Burmese political events since that date. Given the very limited duration of this mission, it does not constitute a scientific text as such, but proposes some reading keys to decipher the complexity of this country with more than 40 million inhabitants, which has been undergoing democratic transition for several years. It focuses in particular on the challenges of the ethics of non-violence in a war region, the socio-economic challenges of a country that remains one of the poorest in Southeast Asia, the history and future of Burmese civil society, and the humanitarian tragedy of the Rohingya. He concluded with a few proposals for the action. ; Ce texte est le fruit d'une mission exploratoire menée en juillet 2016 pour mieux comprendre les enjeux et défis du « gouvernement de transition » de l'Union du Myanmar, installé depuis novembre 2015. Il intègre également différents événements qui, depuis cette date, ont marqué l'actualité politique birmane. Au vu de la durée très limitée de cette mission, il ne constitue pas un texte scientifique comme tel, mais propose quelques clés de lecture pour déchiffrer la complexité de ce pays de plus de 40 millions d'habitants, engagé dans une phase de transition démocratique depuis plusieurs années. Il s'intéresse, en particulier, aux difficultés de l'éthique de la non-violence dans une région en guerre, aux défis socio-économiques d'un pays qui reste l'un des plus pauvres d'Asie du Sud-Est, à l'histoire et au devenir de la société civile birmane, ainsi qu'à la tragédie humanitaire que connaissent les Rohingya. Il conclut par quelques propositions pour l'action.

ResumenEn este artículo examino la gratitud y la ingratitud como herramientas analíticas valiosas para determinar cómo las desigualdades sociales le dan forma a las prácticas de parentesco. Acusar a un pariente de ingratitud revela los límites y las líneas de falla del parentesco, así como también expectativas estrechamente relacionadas sobre qué debe ser dado, cómo debe ser dado y cómo debe ser recibido. Como tal, este ensayo sigue la línea de una valiosa tradición antropológica de unificar los análisis del don y del parentesco. Argumento que expresiones de y discursos sobre la gratitud y la ingratitud remiten muy de cerca a dimensiones de relaciones sociales tales como el género, la generación y la clase social, y simultáneamente revelan tensiones dentro de las relaciones de parentesco donde el deber y la obligación son cuestionados. Los ejemplos etnográficos son tomados del trabajo de campo en Ayacucho, una pequeña ciudad en los Andes peruanos, donde la crianza adoptiva informal y las relaciones tensas entre hijos adultos y sus padres ancianos suministran dos esferas relacionadas de expresiones de ideas acerca de la gratitud y la ingratitud. Analizando estos dos ejemplos, argumento que la gratitud y la ingratitud son heurísticas analíticas, útiles para identificar y centrarse sobre dimensiones de relaciones que, según se entiende, caen dentro del dominio del parentesco, y son potencialmente útiles también en otros escenarios.Palabras clave: Parentesco, crianza, niñez, el don, Perú. Abstract. Towards an Anthropology of Ingratitude: Notes from Andean KinshipAccusations of ingratitude to kin reveal much about the edges and fault lines of kinship that would otherwise not be apparent. But equally, they reveal much that is unexpected about the gift – about expectations of what should be given and how it should be received. In this article, I bring together anthropological literature on the gift and on kinship in order to argue that expressions of gratitude or ingratitude index dimensions of social relations such as gender, generation, and social class, and simultaneously reveal tensions within kinship relations where duty and obligation are contested. Examples are drawn from fieldwork where informal fostering and the fraught relations between grown children and their aging parents provide arenas for analysis of expressions of gratitude and ingratitude. Analyzing these examples, I argue for gratitude as an analytical heuristic, useful to identify and focus upon dimensions of relations understood to fall within the domain of kinship, and potentially useful in other settings as well.Key words: fostering, childhood, the gift, the Andes. 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Editorial This Issue of Lagos Notes and Records presents a range of scholarly contributions from established and early career researchers and scholars across key disciplines in the humanities. It is worthy of note that a couple of articles received from authors outside the traditional base of the journal confirm the reputation this journal has acquired over the years and its increasing national and international appeal. In the first article, Decker re-examines the history of some early settlers and key actors in pre-modern Lagos. He specifically analyses Oshodi Tapa's individuality and presents the factors that shape his role in the evolving colonial Lagos society of his time. The paper concludes that an underdog's capability to affect society is derived from the opportunities presented by the society involved and those accessed and utilised by the individual. Boumo and Gimba, in their historical mapping of settlement and intergroup relations among the Hausa and Central Delta region during the precolonial era in Nigeria, observe that the people of both regions lived and traded with one another peacefully from as early as the 16th century. They argue that this mutual and peaceful relationship has now been disrupted as a result of many sociopolitical conflicts and events in the last few years. Florence Nweke discusses phases of earning in music. The study emphasises the phases that lead to the acquisition of musical skills in children using the principles by Gordon and Gardner. The implication of the findings is that knowledge of students' musical aptitude would assist in the selection of musical materials, their content and teaching strategies appropriate for each student. Onipede examines the role of visual art critics in helping to improve the work done within that sub-discipline. Art critics and criticism are said to be crucial to the growth of art practice because they serve as chaperons to art through the feedback they give on the practice, trend and quality of artworks. The paper laments the low number and quality of art critics in Nigeria and their unprofessional practices. It proffers recommendations on how art critics and criticism can be improved. Ofuafo's contribution also toes the path of visual art by showing how Bruce Onobrakpeya's works document and integrate the Urhobo concept of Akpo in contemporary visual arts. Using Umberto Eco's semiotic theory, the paper shows how pictures possess signs and statements signifying cultural and religious values. She submits that Bruce Onobrakpeya synthesises and extends the Urhobo traditional mythology on Akpo in his artworks to create an interface between the Urhobo people and their belief system. Jegede (lately of blessed memory), in the article on globalising inequality, contends that connectivity, cooperation and interdependence of the states and peoples of the world cannot be successful where there is a glaring inequality of status. The paper challenges African countries to work hard towards developing their nations before embracing globalisation. It concludes by arguing that globalising at this stage of underdevelopment puts African states at a disadvantage, except the developed world decides to trade its development for underdevelopment. Paméssou explores the theme of gender, sexual identities and morality in the post-modern world as depicted in Caryl Churchill's comic play titled Cloud Nine. The paper uses psycholanalytic theory and aspect of feminism to highlight the phenomenon of gender orientation and sexual reassignment in the play. It shows how characters in the play act out the complex nature and characteristics of sex and gender identities in contemporary society. Oral performance constitutes the focus of Anya Egwu's paper, 'Towards a Type Classification of Ẹwa-ọma Festival Performances of Nkporo, South-Eastern Nigeria'. He attempts a pioneering initiative to systematically observe, describe, document and classify individual festival performances in an Igbo community in the South-East of Nigeria. Fifty-two (52) Ẹwa-ọma performances recorded in an audiovisual device during the 2000, 2001 and 2002 editions of the festival are used for type classification. Four types of Ẹwa-ọma performances are identified and described in this study. Alimi investigates the issues of American multiculturalism. He uses Kushner's Angels in America (Millennium Approaches and Perestroika) to demonstrate how Americans' desires to express multiculturalism is complicated by their participations in the politics of its acceptance and rejection simultaneously. The paper examines the challenges facing Americans' acceptance of multiculturalism and the politics of "group differentiated rights" that problematise the choice or choices individuals and groups make in the process of acquiring the American identity. Azumuruna discusses the dimensions of the sociopsychological (sociological and psychological) alienation of the African American as portrayed in James Baldwin's Go Tell it on the Mountain (Mountain) and Gloria Naylor's The Women of Brewster Place (TWBP). The paper demonstrates how the two novelists simultaneously engage as well as reformulate the Marxist concept of alienation/estrangement within the framework of the racial experience of the African American in America. Sobola and Agboola in their article analyse the syntactic representation of structural patterns in the conceptual metaphors and also the meaning mechanism involved in the interpretation of metaphorical structures found in two Nollywood movies: Aya wa ni (Yoruba) and He Goat (English). Types and categories of metaphors in the two are identified, described and interpreted based on their sociocultural meanings. In the last paper in this volume, Peter Oni examines the relationship between language and development. He challenges African scholars to address the problems of (under) development by utilising resources in African languages. He submits that lack of writings in African languages is one of the major obstacles to development. It is my considered opinion that this volume has served the academic and research communities locally and globally with some thoughtprovoking scholalrly debates and findings. Pertinent and contemporary issues within the disciplines in the humanities have been thrown up and addressed, and findings from the studies will definitely provoke further debates and deepen the impact of our works on the larger society. Muyiwa Falaiye, PhD Professor of Philosophy Editor-in-Chief

Attorney is a person who defends human rights and freedoms, goes between law and clients interests. Not only the law, but also the public matter, provides the requirements of legal profession. According to the legal acts, one of the main requirements of becoming a qualified and trusted attorney is excellent reputation. Nowadays, in the modern society of the 21st century, people are surrounded by social networks and public mass media information, which develops the opinion of general public. All kinds of information are reachable within a matter of time. Because of this reason, the reputation of a lawyer is valued not only by laws and governments, but also by the clients who care about their future. Impeccable reputation is something that cannot be touched or easily deleted, but can make a significant impact on attorney's legal career. On the 1st of May, 2004 Lithuania became a member of the European Union (EU), which lead to ratification of legal acts and legislations as well as acceptance of the main EU's democracy principles. Article 8 of the European Convention on Human Rights provides a right to respect for one's private and family life. It states that a person has a right to choose his own profession and occupation. After Lithuania became a member of the EU, the political changes also made an impact on the legislature. The requirements of joining the Lithuanian Bar Association were reduced to follow the politics of the Union. Despite the fact that attorney's functions are highly valued in the norms of society, the new members of Lithuanian Bar Association are expected to meet the minimum requirements. The Supreme Court of Lithuania has stated that: "…there are no offences that would be as serious to unconditionally prevent an attorney to apply for a right to resume doing lawyer activity…". For this reason, even a disreputable person who has been convicted of a criminal offence, can become an attorney. The goal of this thesis is to answer the main question: Does the deletion of attorney's previous conviction mean, ipso facto, the recovery of excellent reputation? In order to achieve the goal of the thesis, following tasks are raised: 1. To examine the historical development of the Bar; 2. To define the lawyer's role in society and legislative framework; 3. To describe the concept of an impeccable reputation in the legal and moral contexts; 4. To analyze lawyer's conviction problem and the opportunities of vocational rehabilitation in both public morality and law contexts. The topic has been examined in contexts of both legal and moral norms. Conviction of someone of an important position in the society may cause negative public discussions. It goes without saying, that it is extremely difficult to gain excellent reputation. However, it can be ruined by one simple mistake. It has been concluded, that a formal deletion of lawyer's criminal records does not bring back the status of an exemplary attorney; in relation to not only the laws, but also the overall public moral principles. Despite the fact, that occupation of an attorney is protected by the law, the attorneys themselves are responsible for their actions which might end up in court. For an attorney that has had legal offenses, it is required by the law to complete some sort of rehabilitation. By the time, there is no accurate system in place that would define further steps for the lawyer. Furthermore, the term of rehabilitation is far from being clear; regarding the way it should run, the intensity, the operation period, etc. For that reason, the conditions might be made favorable for the attorneys who tend to carry out criminal acts. Because of the idea that a lawyer is a representative of a client, all the questions concerning his reputation should be critically valued by the society. Nevertheless, at the moment, the future of an attorney that has been convicted depends on a legislator and not on the client, which is the main reason the whole profession exists itself. Therefore, a lawyer with criminal records discredits the image of the Lithuanian Bar Association as well as causing a decrease of people's trust. According to social surveys, in recent years the rate of the trust in the Lithuanian Bar Association is dropping. The main criteria based on which lawyers are being chosen by the clients are: recommendations and the reputation of an attorney. In order to increase people's trust, the legislator should consider taking account of not only the international acts of law. The reputation and rehabilitation should be regulated by the public demands, while taking into consideration the seriousness of the offense. Regarding all these aspects, the hypothesis that a deletion of lawyer's criminal offenses does not mean that they retrieve their excellent reputation – was approved.

Attorney is a person who defends human rights and freedoms, goes between law and clients interests. Not only the law, but also the public matter, provides the requirements of legal profession. According to the legal acts, one of the main requirements of becoming a qualified and trusted attorney is excellent reputation. Nowadays, in the modern society of the 21st century, people are surrounded by social networks and public mass media information, which develops the opinion of general public. All kinds of information are reachable within a matter of time. Because of this reason, the reputation of a lawyer is valued not only by laws and governments, but also by the clients who care about their future. Impeccable reputation is something that cannot be touched or easily deleted, but can make a significant impact on attorney's legal career. On the 1st of May, 2004 Lithuania became a member of the European Union (EU), which lead to ratification of legal acts and legislations as well as acceptance of the main EU's democracy principles. Article 8 of the European Convention on Human Rights provides a right to respect for one's private and family life. It states that a person has a right to choose his own profession and occupation. After Lithuania became a member of the EU, the political changes also made an impact on the legislature. The requirements of joining the Lithuanian Bar Association were reduced to follow the politics of the Union. Despite the fact that attorney's functions are highly valued in the norms of society, the new members of Lithuanian Bar Association are expected to meet the minimum requirements. The Supreme Court of Lithuania has stated that: "…there are no offences that would be as serious to unconditionally prevent an attorney to apply for a right to resume doing lawyer activity…". For this reason, even a disreputable person who has been convicted of a criminal offence, can become an attorney. The goal of this thesis is to answer the main question: Does the deletion of attorney's previous conviction mean, ipso facto, the recovery of excellent reputation? In order to achieve the goal of the thesis, following tasks are raised: 1. To examine the historical development of the Bar; 2. To define the lawyer's role in society and legislative framework; 3. To describe the concept of an impeccable reputation in the legal and moral contexts; 4. To analyze lawyer's conviction problem and the opportunities of vocational rehabilitation in both public morality and law contexts. The topic has been examined in contexts of both legal and moral norms. Conviction of someone of an important position in the society may cause negative public discussions. It goes without saying, that it is extremely difficult to gain excellent reputation. However, it can be ruined by one simple mistake. It has been concluded, that a formal deletion of lawyer's criminal records does not bring back the status of an exemplary attorney; in relation to not only the laws, but also the overall public moral principles. Despite the fact, that occupation of an attorney is protected by the law, the attorneys themselves are responsible for their actions which might end up in court. For an attorney that has had legal offenses, it is required by the law to complete some sort of rehabilitation. By the time, there is no accurate system in place that would define further steps for the lawyer. Furthermore, the term of rehabilitation is far from being clear; regarding the way it should run, the intensity, the operation period, etc. For that reason, the conditions might be made favorable for the attorneys who tend to carry out criminal acts. Because of the idea that a lawyer is a representative of a client, all the questions concerning his reputation should be critically valued by the society. Nevertheless, at the moment, the future of an attorney that has been convicted depends on a legislator and not on the client, which is the main reason the whole profession exists itself. Therefore, a lawyer with criminal records discredits the image of the Lithuanian Bar Association as well as causing a decrease of people's trust. According to social surveys, in recent years the rate of the trust in the Lithuanian Bar Association is dropping. The main criteria based on which lawyers are being chosen by the clients are: recommendations and the reputation of an attorney. In order to increase people's trust, the legislator should consider taking account of not only the international acts of law. The reputation and rehabilitation should be regulated by the public demands, while taking into consideration the seriousness of the offense. Regarding all these aspects, the hypothesis that a deletion of lawyer's criminal offenses does not mean that they retrieve their excellent reputation – was approved.

Attorney is a person who defends human rights and freedoms, goes between law and clients interests. Not only the law, but also the public matter, provides the requirements of legal profession. According to the legal acts, one of the main requirements of becoming a qualified and trusted attorney is excellent reputation. Nowadays, in the modern society of the 21st century, people are surrounded by social networks and public mass media information, which develops the opinion of general public. All kinds of information are reachable within a matter of time. Because of this reason, the reputation of a lawyer is valued not only by laws and governments, but also by the clients who care about their future. Impeccable reputation is something that cannot be touched or easily deleted, but can make a significant impact on attorney's legal career. On the 1st of May, 2004 Lithuania became a member of the European Union (EU), which lead to ratification of legal acts and legislations as well as acceptance of the main EU's democracy principles. Article 8 of the European Convention on Human Rights provides a right to respect for one's private and family life. It states that a person has a right to choose his own profession and occupation. After Lithuania became a member of the EU, the political changes also made an impact on the legislature. The requirements of joining the Lithuanian Bar Association were reduced to follow the politics of the Union. Despite the fact that attorney's functions are highly valued in the norms of society, the new members of Lithuanian Bar Association are expected to meet the minimum requirements. The Supreme Court of Lithuania has stated that: "…there are no offences that would be as serious to unconditionally prevent an attorney to apply for a right to resume doing lawyer activity…". For this reason, even a disreputable person who has been convicted of a criminal offence, can become an attorney. The goal of this thesis is to answer the main question: Does the deletion of attorney's previous conviction mean, ipso facto, the recovery of excellent reputation? In order to achieve the goal of the thesis, following tasks are raised: 1. To examine the historical development of the Bar; 2. To define the lawyer's role in society and legislative framework; 3. To describe the concept of an impeccable reputation in the legal and moral contexts; 4. To analyze lawyer's conviction problem and the opportunities of vocational rehabilitation in both public morality and law contexts. The topic has been examined in contexts of both legal and moral norms. Conviction of someone of an important position in the society may cause negative public discussions. It goes without saying, that it is extremely difficult to gain excellent reputation. However, it can be ruined by one simple mistake. It has been concluded, that a formal deletion of lawyer's criminal records does not bring back the status of an exemplary attorney; in relation to not only the laws, but also the overall public moral principles. Despite the fact, that occupation of an attorney is protected by the law, the attorneys themselves are responsible for their actions which might end up in court. For an attorney that has had legal offenses, it is required by the law to complete some sort of rehabilitation. By the time, there is no accurate system in place that would define further steps for the lawyer. Furthermore, the term of rehabilitation is far from being clear; regarding the way it should run, the intensity, the operation period, etc. For that reason, the conditions might be made favorable for the attorneys who tend to carry out criminal acts. Because of the idea that a lawyer is a representative of a client, all the questions concerning his reputation should be critically valued by the society. Nevertheless, at the moment, the future of an attorney that has been convicted depends on a legislator and not on the client, which is the main reason the whole profession exists itself. Therefore, a lawyer with criminal records discredits the image of the Lithuanian Bar Association as well as causing a decrease of people's trust. According to social surveys, in recent years the rate of the trust in the Lithuanian Bar Association is dropping. The main criteria based on which lawyers are being chosen by the clients are: recommendations and the reputation of an attorney. In order to increase people's trust, the legislator should consider taking account of not only the international acts of law. The reputation and rehabilitation should be regulated by the public demands, while taking into consideration the seriousness of the offense. Regarding all these aspects, the hypothesis that a deletion of lawyer's criminal offenses does not mean that they retrieve their excellent reputation – was approved.

Current discussions of the ethics around alternative food movements--concepts such as ""local, "" ""organic, "" and ""fair trade""--Tend to focus on their growth and significance in advanced capitalist societies. In this groundbreaking contribution to critical food studies, editors Yuson Jung, Jakob A. Klein, and Melissa L. Caldwell explore what constitutes ""ethical food"" and ""ethical eating"" in socialist and formerly socialist societies. With essays by anthropologists, sociologists, and geographers, this politically nuanced volume offers insight into the origins of alternative food movement

Recent tensions at the governmental level do not yet add up to a crisis in German-American relations. But political divergences and dissonances are an expression of structural conflicts in the transatlantic relationship that have been intensified by the post-September 11 strategy shift in American global policy. The emerging paradigm shift in U.S. foreign policy confronts Germany's policy toward the United States with new challenges. These challenges cannot be mastered through either unreflective opposition or reflexive loyalty; rather, they require a strategically conscious approach toward the United States. (author's abstract)

"Robert Bellah (1927-2013) was a hugely-influential twentieth-century American social scientist. During an intellectual career that spanned six decades, his work became central in many fields: the sociology of Japanese religion, the relationships between sociology and the humanities, the relationship between American religion and politics, the cultures of modern individualism, and evolution and society. His seminal 1967 essay "Civil Religion in America" created a huge debate across disciplines which continues to this day; his co-authored book Habits of the Heart (1985) was a bestseller (it sold close to 500,000 copies) and became the object of sustained public discussion about the temptations and dangers of radical individualism. His last magnum opus, an interpretation of 15,000 years of human history many years in the making entitled Religion in Human Evolution and published by HUP when Bellah was 84, was a capstone to an extraordinary scholarly and intellectual career. It has been reprinted numerous times and continues to sell. In this book Matteo Bortolini recounts not just the arc of this extraordinary scholarly career, but also an eventful and tempestuous life, including a youthful student affiliation with the Communist Party USA and a resulting McCarthy era exile to Canada, crushing personal tragedies (with the death of two of his four daughters in the 1970s), and, at the age of 50, a coming out as a gay man, which did not however sever his close ties with his wife of many decades, Melanie Hyman Bellah. The author has worked on this book for thirteen years, and during this time has conducted research at university archives around the world, including archives at Harvard, Columbia, Chicago, Berkeley, and McGill. Bortolini also interviewed some three dozen of Bellah's colleagues, former students, friends and relatives, including his two daughters, who have given this project their full support (without attempting to influence it in any way). They have also given the author full access to Bellah's personal papers. (Bellah's wife of many years predeceased him.) It is also noteworthy that when the obits appeared after Bellah's death, Bortolini was quoted in them as Bellah's biographer. So he is already widely recognized as the guy from whom we can expect a definitive biography of this man"--