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Der Verfasser geht der Frage nach, warum die politische Entwicklung im West- und im Ostteil des 1947 gegründeten Pakistan und in dessen Nachfolgestaaten Pakistan und Bangladesh bei einigen Gemeinsamkeiten so unterschiedliche Wege genommen hat. Diese Entwicklungen werden skizziert und die Positionen der Schichten sowie deren jeweilige Distanzen gekennzeichnet. Es wird gezeigt, daß weder die Berücksichtigung der kulturellen Hintergründe noch das Modell der vertikal oder horizontal gestaffelten Gesellschaften noch ein Vorrang, der den kontrollierbaren Ressourcen gegeben wird, ausreicht, um die unterschiedliche Entwicklung zu erklären. Es muss vielmehr notwendigerweise das gesamte Netz inter-elitärer Beziehungen berücksichtigt werden, welches aufgrund komplexer historischer Abläufe in den beiden Ländern verschiedene Formen annahm und zu verschiedener Politik führte.

This article establishes a theoretical framework for critical library instruction (and thereby critical information literacy) that is built upon critical feminist theory, critical race theory, and engaged pedagogy, among others. Using the ideas and work of theorists to create a path linking the ideas of critical analyses together, the author demonstrates the importance and need for critical information literacy within library instruction to empower students, creating opportunities for lifelong learning. Noted within the article are the obstacles for librarians who focus on feminist engaged pedagogy in their teaching; however, the author shares with readers that the challenge is in fact worth the struggle. Overall, the article presents a theoretical foundation for the author's call to action – it's time for librarians to move forward as teachers-as-activists roles and use library instruction as a transformation into a lifelong learning experience for students.

Dette essayet tar utgangspunkt i arbeidet med å bygge opp faget Offentlig administrasjon og organisasjonskunnskap i Bergen på slutten av 1960-tallet og ut over 1970-tallet, med Knut Dahl Jacobsen som "the founding father". Arbeidet med å utforme et forskningsprogram og et utdanningstilbud tok sikte på å skape en teori-basert, empirisk tilnærming til studiet av offentlig administrasjon og politisk organisering. Dette innebar utvikling av en relativt unik kombinasjon av organisasjonsteori og demokratisk teori. Arbeidet hadde en solid forankring i statsvitenskapen, men det tok likevel form av en oppbygging av et eget fag og etter hvert et eget institutt. I ti punkter diskuterer jeg noen av de grunnleggende premissene – teoretiske ideer, forskningsspørsmål, normative standarder og faktiske antakelser – som skulle rettferdiggjøre denne spesielle tilnærmingen til studier av offentlig administrasjon og politikk, til forskjell fra det statsvitenskap, sosiologi, økonomi og jus hadde å tilby. Mye er forandret i løpet av det halve århundre som har gått siden oppstarten. Det gjelder både studieobjektet, organisasjonsteorien og demokratisk teori. Faget står derfor nå overfor både teoretiske og praktiske veivalg. For det første, utpensling av en faglig identitet og en akademisk profil som gjør det mulig å videreutvikle fagets teorigrunnlag og rettferdiggjøre et eget institutt. For det andre å frembringe kunnskap praktikere finner nyttig, også i situasjoner hvor det er betydelig uenighet om hva "nyttig" betyr og impliserer. Mitt siktemål med essayet er dels å bidra til den faglig hukommelsen, og dels å bidra til en debatt om mulige veier fremover for et spennende faglig prosjekt. Mer enn noen gang er det viktig å forstå hvordan politisk-administrative organisasjon og organisering kan bidra til demokrati og sivilisert sameksistens i en turbulent verden.

Athletes, their bodies, and their sport performances validate and vivify the nation by lending physical form to an imagined community. For bodies to express and enact so consistently as to constitute a coherent nation, they must be assembled, defined, and motivated within a complex arrangement of culture, civil society, and institutions. Aihwa Ong called this arranging of people with national objectives cultural citizenship. In this article, I write autoethnographic vignettes of my experiences as a migrant and rugby player from Aotearoa/New Zealand playing in the U.S. South, which I use to demonstrate and add to Ong's theories on embodiment, cultural citizenship, and the nation. I argue that a nation is an unlikely achievement dependent on its members; members, such as athletes, enact their nation in by augmenting its affects, most notably by making the nation capable of having a physical encounter. I recommend qualitative scholars and sport sociologists study instances where athletes and other members fail to embody the nation, because this is where scholars can best observe and study the contingency of nations.

This article examines the cross-cultural influence that worked on the absorption process of the goddess Kāmākhyā (Assam) within the Brahmanic pantheon, through a correlation of textual and historical-religious pieces of evidence. 2 2 This article is an enlarged and revised version of a paper that I presented on 18 September 2015 during the sixth Coffee Break Conference (17–19 September) held at the Italian Institute of Oriental Studies of 'Sapienza' University of Rome. In Assam, the cross-cultural interaction, between local tribes and Indo-Aryan speakers, began around 200 BCE–100 CE—when the Vedic culture had already changed from its earlier theological pattern. Therefore, after had been influenced by a long cross-cultural negotiation, the early medieval north-eastern purāṇas transformed the dakṣayajña myth, legitimising the temple of Kāmākhyā on Nīlācala as the greatest śākta pīṭha (seat of power), where the yoni (vulva) of Sat ī was preserved. In this way, the Purāṇas reconnected Nīlācala–Kāmākhyā not only to the sexual symbolism, but also to an ancient cremation ground and its death imaginary–a fact that the systematisation of the yoginī cult (ninth–eleventh century) into the Yoginī Kaula school corroborated. In this cross-cultural context, the early medieval Assamese dynasties emerged tied to the danger of liminal powers—linked to both the heterodox śākta-tantra sects and tribal traditions that were harnessed by the kings through the exoteric and esoteric rituals practised at Kāmākhyā.