Suchergebnisse

AbstractCharcoal producers are among the most frequently maligned entrepreneurs in Madagascar, often singled out in conservation reports and targeted in conservation measures as enemies of the island's threatened forests and ecosystems. And yet charcoal remains an important cooking fuel and thus a primary energy commodity for many people on the island. This essay addresses the ordinary ethics of charcoal production and consumption in northern Madagascar, focusing especially on how these processes are fundamental to an 'artisanal' energy system that involves people and engages them with one another in distinctive ways.

Playing in public, including within education, is a political act, one that is loaded with potential disapproval by others, and hence becomes difficult for potential players to do. Even so, play has many potential benefits within Higher Education. This paper describes some of the benefits to play and describes the social difficulty of playing through the lens of Goffman's frames. It goes onto describe some ways in which playful learning can be introduced to increase the social acceptability and impact of play within Higher Education. These are steps towards constructing a playful frame in which students and staff can view Higher Education. No absolute guidelines could be produced, as both play and acceptability of it are socially constructed and are so completely contextual, but an overall approach is suggest to increase the understanding, acceptability, and effectiveness of play.

Playing in public, including within education, is a political act, one that is loaded with potential disapproval by others, and hence becomes difficult for potential players to do. Even so, play has many potential benefits within Higher Education. This paper describes some of the benefits to play and describes the social difficulty of playing through the lens of Goffman's frames. It goes onto describe some ways in which playful learning can be introduced to increase the social acceptability and impact of play within Higher Education. These are steps towards constructing a playful frame in which students and staff can view Higher Education. No absolute guidelines could be produced, as both play and acceptability of it are socially constructed and are so completely contextual, but an overall approach is suggest to increase the understanding, acceptability, and effectiveness of play. ; http://ocs.editorial.upv.es/index.php/HEAD/HEAD18 ; Walsh, A. (2018). Giving Permission to Play in Higher Education. Editorial Universitat Politècnica de València. https://doi.org/10.4995/HEAD18.2018.7988 ; OCS

On the basis of research conducted in the Ankarana region of northern Madagascar, I discuss the speculating that Malagasy participants in the local sapphire trade do about foreign ecotourists who come to this region. Although some have been promoting international ecotourism in the region as a viable means to a sustainable future for local people and ecosystems, others, including many of the observers discussed here, see the rise of the ecotourist trade and the increasing presence of its clients in Ankarana as signs of foreigners' long‐standing interests in Malagasy resources. I argue that to understand the perspectives of these critical observers, it is necessary to appreciate what they take to be obvious about ecotourism and the conservation projects with which they are commonly associated.

AbstractIn this article I explore the links between the form and content of narratives collected from a young Malagasy/French woman, named Soa, who has recently moved from Madagascar to France. Soa's self‐account is riddled with stories that point out the ambiguities inherent in her experience of life as a woman with feet, and obligations, in two worlds at once. Rather than indicating her confusion or uncertainty, it is argued here that these stories, and the form in which they are presented, indicate the sort of ironic stance that may well be the prerogative of transnational, millionétisse narrators like Soa.

ABSTRACTThis article discusses the interrelatedness of two sorts of speculation undertaken by Malagasy sapphire miners and traders involved in the northern Malagasy sapphire trade: first, the speculating that these people do in sapphires, and, second, the speculating that they do about the uses to which sapphires are put by foreigners. Although Malagasy people involved in the local trade know a great deal about how sapphires might be profitably traded, most of them do not know why foreigners are so interested in these stones. Dubious of foreign traders' assurances that sapphires are used in the production of jewelry, they speculate a variety of alternate, secret uses for them. In this article, it is argued that these speculations emerge out of a variety of locally developed assumptions about how the sapphire trade works, and specifically, the significant roles that deception and knowledge differentials play in its operation.

Drawing inspiration from Barry Barnes's recent depiction of societies as 'systems of responsibilities', this article discusses the ways in which taboos in the Ankarana region of northern Madagascar indicate the mutual responsibility of people and the traditional authorities that they recognize. It is argued that people who respect taboos associated with a traditional polity in this region indicate how they are at once responsible to the sacred entities on which this polity centres and responsible for their preservation.

La comunicación analiza un caso muy politizado de censura y auto-traducción: las dos versiones de Lorca, el poeta y su pueblo del exiliado republicano Arturo Barea. La primera fue publicada en inglés por Faber & Faber en 1944, mientras que la versión española no apareció en Buenos Aires hasta 1957 y fue rechazada por la censura franquista en ese mismo año. ; The talk focuses on a highly politicized case of censorship and self-translation: the two versions of Lorca, the Poet and his People, which the Spanish Republican exile Arturo Barea published in English with Faber & Faber in 1944 and the Spanish version which appeared in Buenos Aires in 1957 and was rejected by Franco s censors in the same year. ; info:eu-repo/semantics/draft

Capítulos en libros ; El capítulo analiza la empatía personal y el compromiso político que estaban detrás de su traducción del Romancero Gitano de Lorca por Langston Hughes, examinará cómo la temática y los ritmos del texto original generaron una traducción que era la consecuencia la profunda respuesta estética de Hughes ante la etnopoética estilizada de Lorca, analizará algunas de las soluciones más brillantes propuestas en el texto traducido, e intentará explicar por qué esta traducción perdida no es mucho más conocida y por qué no tuvo un impacto más profundo en la recepción lorquiana en el mundo anglosajón. ; The chapters explores the personal empathy and political engagement that lay behind the translation of Lorca s Gypsy Ballads, examine how the themes and rhythms of the source text generated a translation which was the consequence of Hughes s profound aesthetic response to Lorca s stylized ethnopoetics, analyse some of the most brilliant translational solutions he proposed and, ultimately, attempt to explain why this lost translation is not much better known and why it did not have a more profound influence upon Lorca s reception in the English-speaking world. ; info:eu-repo/semantics/publishedVersion