Suchergebnisse

A blue literature review -- Rivers of the Anthropocene -- Watery beginnings -- Walking the songlines of the singing painting river -- Riverland's watery ways -- Bedrock's sacramental becomings -- The river's crossing -- Global materialities: and the artful excess of river's litter -- Regeneration: of trees, weeds and tender intimacies -- Life and death in the Anthropocene.

Cover -- Contents -- Preface -- Acknowledgments -- Introduction -- 1 Should Religion Be Evicted from the Public Square? -- 2 Are Our "Values Conversations" Sufficiently Open and Free? The University as a Test Case -- 3 Is the Concept of Human Dignity Useful, Useless, or Dangerous? -- 4 Legalizing Euthanasia: Evolution or Revolution in Societal Values? -- 5 Is Every Life Beautiful? -- 6 How Might a Problem - a Crisis Pregnancy - Be Converted to a Mystery, the Gift of Life? -- 7 How Might the Involvement of "Applied Ethics" in Law Affect Our Societal Values? Ethics as "First Aid" for Law

1. Mapping the territory -- 2. White -- 3. Thinking through country -- 4. A literature review of water -- 5. Intimate intensity : immiboagurramilbun /Chrissiejoy Marshall -- 6. A Dry land : Daphne Wallace -- 7. Traveling water stories : Badger Bates -- 8. Creation : Treahna Hamm -- 9. Mutual entanglement.

Reading Body/Landscape Journals is like falling through a faultline, as we respond to poesis, both as poetry and as thought creation. From Pine Gap Women's Peace Camp and interactions with women across Australia, Margaret Somerville conjures up the landscape inhabited by both Indigenous and white women in the places they call home: the mountains, the desert, the tropics. A thoughtful challenge of all that we think, concluding with reflections on the architecture of love

In her Deleuzean analysis of advanced capitalism, Braidotti notes that all previous emancipatory positions have been co-opted by the marketplace and that even our earth others – animals, seeds, plants, and the Earth as a whole – have been subsumed by advanced capitalism. This article addresses the need for a reconceptualised critical qualitative inquiry within the context of advanced capitalism and increasing recognition of human-induced changes in the planet's biosphere. Justice is understood in relation to the more-than-human world and its entangled children born into the 21st century. Stenger's recommendation of thinking with the more-than-human is adapted to thinking methodologically with children in an experiment designed to explore intra-action. The article concludes that following children in their playful encounters opens a space where matter and meaning, time and space, and the being of the adult researcher is reshaped into an entangled material world.

This article traces previously invisible stories of making, unmaking and remaking Australian childhoods and nation through the materiality of a baby possum skin cloak. The governing of Aboriginal childhoods is a central feature in the formation of nation states in settler colonial societies. An account of the process and its meanings, however, is difficult to bring into the public arena because of the intimate and shameful nature of the stories involved. The object of the baby possum skin cloak enables the telling of these stories because it is generated from a deep personal exchange between a settler colonial woman and an Aboriginal woman. It is no longer a story about the Other, but has become a story of mutual entanglement in the cultural politics of childhood and nation. The stories of the bodies and materialities of mothers and children which gather around the possum skin cloak open the deepest scars in the intimate history of childhood and nation. The possum skin cloaks also tell an alternative story through their participation in important symbolic acts of unmaking and remaking nation within a different imaginary. The story of the possum skin cloaks, both deeply personal and profoundly public, generate new possibilities for rethinking the complex entanglements of people and land in Australian nation-building. They can contribute more broadly to ways of rethinking other nation formations in the contested space of cultural contact zones.

This article explores the question of how we can teach and learn beyond the nature/culture binary for a more sustainable world. It is based on a study of place-based learning for sustainability in a primary school in Latrobe Valley, Gippsland, Australia, the site of brown coal-fired energy production. The focus of the article is on primary school students' wonderings and learning maps produced in response to their educational activities in a local wetlands. The learning maps are analysed using the lens of 'thinking through Country' which offers a contemporary translation of an Aboriginal onto-epistemology in which nature and culture are conjoined (nature/culture). Using this contemporary Aboriginal onto-epistemological framework as a lens for analysis focuses the reading of children's place learning artefacts on the possibilities of moving beyond nature/culture binaries in place-based learning. The reading identifies the ways that children's place learning can enter representation and language without losing the materiality of embodied place connection. In this way place learning becomes available as nature/culture for pedagogical work and opens the possibility of new ways to teach and learn for planetary sustainability.

In its landmark decision Carter v Canada (Attorney General), the Supreme Court of Canada ruled that the criminal prohibition on physician-assisted suicide and euthanasia for certain persons in certain circumstances violated their rights to life, liberty, and security of the person in sec. 7 of the Canadian Charter of Rights and Freedoms and thus was unconstitutional. The Supreme Court in effect overruled its earlier decision, Rodriguez v British Columbia (Attorney General), which upheld the prohibition as constitutionally valid, on the basis of changes in Charter jurisprudence and in the social facts since Rodriguez was decided. We argue that the Supreme Court's Carter decision shows conceptual disagreements with its Rodriguez decision concerning the nature and scope of the sec. 7-protected interests and the accompanying principles of fundamental justice. Not only do these conceptual differences have little to do with the changes that the Court in Carter invoked for 'revisiting' Rodriguez, the Court's articulation of the sec. 7 interests, particularly the right to life, and the principles of fundamental justice, especially the principle of over breadth, are problematic on their own terms. Furthermore, the way in which the Court dealt with evidence regarding abuses in permissive jurisdictions is also subject to criticism. We recommend that if, as now seems inevitable, legislation is introduced, it should mandate that assisted suicide and euthanasia be performed by specially licensed non-medical personnel and only on the authorization of a Superior Court judge. We also reject the key recommendations recently issued by the Provincial-Territorial Expert Advisory Group on Physician-Assisted Dying.