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Research ethics review is foundational to protecting the rights of research participants, particularly vulnerable populations (e.g., members of socially/economically marginalized groups, people who do not speak the dominant language, illiterate/semi-literate people, pregnant women, prisoners). Internationally, the review of human subjects research is influenced by shared ethical codes such as the Belmont Report and the Declaration of Helsinki, but national and institutional contexts also frame research ethics review. Rwanda's in-country human subjects review processes are situated within a context that includes factors such as the historical impacts of the 1994 genocide against the Tutsi1 ; rapid urbanization; youth population growth; and a post-genocide political culture emphasizing economic development, security, public image, and human rights reform. Within this complex context—which some have argued is characterized by authoritarianism (Burnet, 2008), increasing government standardization (Van Hoyweghen, 1999), and intense national pride (Melvin, 2012) —researcher-generated documents play an important role in navigating Rwanda's in-country human subjects review.

This paper examines possibility to use fantasy movies in education of tolerance. Tolerance problem is very relevant nowadays, especially when it is being considered in relationship with latter political and social events. Also it is very inportant to find an appropriate tool for increasing tolerance of contemporary young people. This paper connects relevance of tolerance and attracness of hipotetical teaching tool – fantasy movies. It was determined that fantasy movies can be used to teach tolerance, also the list of appropriate for teaching tolerance fantasy moviesi is given.

This paper examines possibility to use fantasy movies in education of tolerance. Tolerance problem is very relevant nowadays, especially when it is being considered in relationship with latter political and social events. Also it is very inportant to find an appropriate tool for increasing tolerance of contemporary young people. This paper connects relevance of tolerance and attracness of hipotetical teaching tool – fantasy movies. It was determined that fantasy movies can be used to teach tolerance, also the list of appropriate for teaching tolerance fantasy moviesi is given.

"Informed by contemporary theories of colonial photography and the history of U.S. imperialism, Dean Worcester's Fantasy Islands--a product of intensive archival research at the University of Michigan and elsewhere--is narrative in its approach, tracing Worcester's emergence both as a colonial administrator and a photographer and analyzing the intersections between his personal desires and his political agenda as they shaped his photography in the Philippines. Author Mark Rice discusses the controversies that surrounded Worcester's use of evocative photography and demonstrates his lasting influence on dominant modes of ethnographic photography as seen in the pages of National Geographic and elsewhere"--

The rampant murder of Black women and girls in the United States proves that this place is not safe for them. In fact, it is questionable whether any space currently known can be safe when antiblackness and misogynoir are interwoven into the fabric of our world. For this reason, researchers must explore the unbound landscapes Black girls create for themselves in fantastic narratives. In this article, I examine the fantasy short stories of two Black middle school girls who participated in a writing workshop to explore how they resisted spatial control by creating new worlds they had the power to construct and dismantle.

Responding to the co-production of screen seriality and human subjectivity within contemporary machine cultures and economies of excess, this article examines televisual affect and proposes concepts that address the languages, components and processes of particular televisual subjectivities. Discussions focus on science fiction fantasy series Farscape – a space odyssey fascinated with biotechnological evolution and mutative consciousness. This article aims to invigorate and extend the critical analysis of contemporary televisual affect, taking up questions and methodologies from Félix Guattari's machinic ontology and Georges Bataille's formulation of a sacrificial economy to address the conditions of consumption–production relevant to television today.

Feminists have accused psychoanalysis of ignoring the realities of rape and of concentrating instead on fantasy and seduction. John Forrester argues that these accusations rest on a failure to distinguish psychoanalytic discourses from legal ones. Freud's insight into psychic realities and traumatic memories can explain the tendency of many victims of rape to feel guilt and doubt about what occurred. I argue that Forrester misses the point of feminist criticisms of psychoanalysis. His construal of the response of rape victims as retrospective consent conflicts with empirical studies of rape victims. It also rests on an inadequate moral psychology.

AbstractWithin post-structuralist discourse theory, there has been an ongoing interest in fantasy and the fantasmatic logic. We propose a new way forward and suggest a focus on fantasies of 'nature' and what is deemed 'natural'. Fantasies are structurally entwined with language, desire, and political ontologies. Discourses of nature hold a privileged position in this entwinement. We use the psychoanalytic concept of fantasy to explore how symbolic engagement with the world is supported by fantasmatic mechanisms. We argue that political fantasies express political subjects and objects via the imaginary mechanisms of splitting and projection. In an era of ecological crises and global pandemics, we find that fantasies that create a split between nature and society are a central part of the transformation of political imaginaries and discourses. Studying fantasies of various "naturecultures" and the politics of nature is thus an important new direction for discourse theory to explore anti-essentialist ontologies.

Against a backdrop of contentious political landscapes of Brexit and the Trump victory, we reflect on our own experience of an attempt to engage in an activist event for academics that failed. We contend that our experiences of failure in this event, revealed by fantasy spaces and emotional derailment, serve as lessons for reinvigorating possibilities for academic activism. To provide background, we describe an event designed to form a policy as a collective response to the populism of Donald Trump. We then reflect on our role as critical scholars in this event that failed to meet our objective and taught us other important lessons. Our analysis leads us to address three orthodoxies: diatribes decrying the awfulness of Trump and his administration cronies create fantasy spaces that might 'feel' good, but are actually counterproductive; academia itself is a site for activism that has far-reaching implications; and hiding failure is a form of collaboration with performativity. Our provocation is, in part, to resist the 'heroic' and grandiose success story narrative—both in academia and activism. We do this by foregrounding vulnerability through sharing our own story of failure and reflecting on some of the devices that derailed our attempt at academic activism.

Abstract
Jack Snyder's book Human Rights for Pragmatists: Social Power in Modern Times is less a theory of human rights than a political sociology of liberal modernization. Focusing on that account, this article argues that the story of liberal modernization Snyder's book presents is a distortional fable and, as such, undermines its own claims to pragmatism. This review further contends that this fable of liberal modernization creates a fantasy in which the solution to the problems of contemporary liberal states and the liberal international order is more liberalism. The review concludes by suggesting that any pragmatic account must at least take seriously the possibility that liberalism is part of the problem and, therefore, that it might not be the solution.

J.R.R. Tolkien's trilogy, The Lord of the Rings, grips readers of all ages in the power of its story and characters. Tolkien leads his audience through a world and a time that is entirely different from that of contemporary society, but he also remains true to the human condition as the morals and conflicts within the story resonate with authentic human emotion. Tolkien allows readers to temporarily escape the present although not to forget reality. Tolkien follows his own "rules" of "fairy-story" in order to present a fantastical tale that represents Truth better than many stories that may not be considered fantasy at all by connecting the contemporary reader with the sense of a historical epic. However, readers may question the brilliance of a man who would spend years making up his own peoples and races, complete with their own histories and languages, simply for a "fairytale". Why would a man who can write a best-selling epic in three volumes waste years on creating this complex context of make-believe? Tolkien wrote in an age that was infused with modernism but also approaching the drifting nature of postmodernism. This meant that people were becoming increasingly individualistic at the same time as they were becoming more disconnected from any sense of faith in an authentic real or an absolute. People were replacing an absolute and authentic Real, or Truth, with false distractions for the purpose of this paper delineated as lowercase real, or truth. Enlightenment promises like individuality and scientific advancement failed to produce promised answers but only led to more questions and emptiness. Everything from religion and science to politics and philosophy were affected by the broken system of modernism that took away absolutes and never replaced them, leading to a postmodern era defined by distraction rather than Reality Belief in language also suffered as language theorists like Ferdinand de Saussure and Jean Boudrillard proved that a solid connection between substance and thought was arbitrary. Tolkien, however, remained "safe" from the modern ideal of looking outside history to discover the individual. Tolkien remained rooted in the traditions of Old England and the Christian faith, even providing his own "history" in which he could create a world that still thrived from the presence of absolutes and relevant historical context. Through creating his own world, history, and language, Tolkien tells a story based on his philological interests. However, his work also functions as a pre-modernist text whose author still believes in a transcendent signified, or absolute, and presents this to his audience by structuring a world in which the signifier still represents the signified in the closer relationship of a more primitive age. Tolkien ironically uses a fantasy world to get back to a more stable and authentic real through reconnecting to English history and creating a "fantasy" world in which language is more closely connected with the authentic.

Against a backdrop of contentious political landscapes of Brexit and the Trump victory, we reflect on our own experience of an attempt to engage in an activist event for academics that failed. We contend that our experiences of failure in this event, revealed by fantasy spaces and emotional derailment, serve as lessons for reinvigorating possibilities for academic activism. To provide background, we describe an event designed to form a policy as a collective response to the populism of Donald Trump. We then reflect on our role as critical scholars in this event that failed to meet our objective and taught us other important lessons. Our analysis leads us to address three orthodoxies: diatribes decrying the awfulness of Trump and his administration cronies create fantasy spaces that might 'feel' good, but are actually counterproductive; academia itself is a site for activism that has far-reaching implications; and hiding failure is a form of collaboration with performativity. Our provocation is, in part, to resist the 'heroic' and grandiose success story narrative—both in academia and activism. We do this by foregrounding vulnerability through sharing our own story of failure and reflecting on some of the devices that derailed our attempt at academic activism.

In the past decade, food security and nutrition practices have become central in the promotion of resilience in protracted crises. Such approaches have been welcomed by the aid community because of their potential for linking relief and development. Social and political analysts, however, have criticized resilience approaches for failing to consider power relations and because they entail an acceptance of crisis or repeated risk. In this context, regimes of food security and nutrition practices have become increasingly targeted, privatized and medicalized, focussing on individual behaviour and responsibility rather than responsibility of the state or international actors. This article uses examples from Sudan to examine how and why the resilience 'regime of practices' has functioned as a form of neoliberal governmentality, and argues that it has created a fantasy in which conflict in Darfur is invisible. This allowed food aid to be withdrawn and removed the need for protection despite ongoing conflict and threats to livelihoods; thus crisis-affected populations have been abandoned.