Suchergebnisse

"Doctor, militant, political essayist, teacher, journalist, diplomat, pan-Africanist: Frantz Fanon represented a new model of multi-engaged intellectual who sought to decolonize mid-twentieth-century thought, society and culture and move beyond the ideology of race. Born Black in colonial Martinique, he fought for France during the Second World War but later renounced his native land and aspired to be Algerian during the Algerian War of Independence. Foregrounding Fanon's gift for self-invention and performance, James S. Williams charts the major turning points in the short, extraordinary life of this visionary figure, and reveals how Fanon's pioneering work in psychiatry influenced his revolutionary writing and philosophy.."--

The Asia-Pacific region is characterized not only by unprecedented economic growth, but also as being one of the last bastions of authoritarianism. As such, deep political tensions persist in the region, and many questions remain surrounding the uncertainty of the Asia-Pacific's geopolitical future. In The Politics of the Asia-Pacific, senior scholars, former diplomats, and emerging voices introduce readers to the complexities of the colonial history, economics, democratization, authoritarianism, governance, and security within the region. Written by a diverse group of contributors with unique expertise in the region, the book includes immersive active-learning sequences in the form of classroom simulations, including a Model United Nations emergency session involving North Korea, an ASEAN Summit, and a women's movement conference. These exciting simulations are grounded in real-world descriptions of the politics of the region and encourage students to learn through role-playing, research, public-speaking, and diplomatic negotiations with peers. Exploring the region's rapid economic growth and the great deal of politics that remain unsettled, The Politics of the Asia-Pacific shows why an education in global politics for the twenty-first century is incomplete without a consideration of this dynamic region.

"John Gibson is an unheralded hero among our nation's Founding Fathers. He worked with seven Presidents, knew a dozen Continental Army generals, and served as an officer of increasing rank in every frontier conflict between 1758 and 1813. During the American Revolution, he led a regiment at Valley Forge, was in command of Fort Laurens during a month-long Indian siege, and by the time of the Yorktown Campaign was commander of the Western Department at Fort Pitt. From the time he was nearly burned at the stake during Pontiac's Conspiracy through his service as Governor of Indiana Territory during the War of 1812, he consistently served with courage and integrity. But it was more than just his military record that makes Gibson stand out. As an Indian trader on the frontier, Gibson's reputation for honesty and his ability to master several Native American languages made him a valuable treaty negotiator and an important cross-cultural figure. His fairness towards Native Americans extended to his personal life as he was a single father to two mixed race children. Gibson was not without enemies in his lengthy career. Simon Girty hated him, Albert Gallatin called him incompetent, and some of his own neighbors threatened to scalp him for being overly partial to Indians and to hang him for supporting the federal government during the Whiskey Rebellion. But Gibson stood tall as a citizen and public servant, and his efforts to help establish our nation and to expand and protect its borders makes his life synonymous with his times"--

Does fair political representation for historically disadvantaged groups require their presence in legislative bodies? The intuition that women are best represented by women, and African-Americans by other African-Americans, has deep historical roots. Yet the conception of fair representation that prevails in American political culture and jurisprudence--what Melissa Williams calls "liberal representation"--concludes that the social identity of legislative representatives does not bear on their quality as representatives. Liberal representation's slogan, "one person, one vote," concludes that the outcome of the electoral and legislative process is fair, whatever it happens to be, so long as no voter is systematically excluded. Challenging this notion, Williams maintains that fair representation is powerfully affected by the identity of legislators and whether some of them are actually members of the historically marginalized groups that are most in need of protection in our society.Williams argues first that the distinctive voice of these groups should be audible within the legislative process. Second, she holds that the self-representation of these groups is necessary to sustain their trust in democratic institutions. The memory of state-sponsored discrimination against these groups, together with ongoing patterns of inequality along group lines, provides both a reason to recognize group claims and a way of distinguishing stronger from weaker claims. The book closes by proposing institutions that can secure fair representation for marginalized groups without compromising principles of democratic freedom and equality

Longing and Shame -- Enduring Faith: Christians and the Contemporary World -- The Legacy of Modernity -- Are We in Exile? -- Two Temptations -- Judgment and Mission -- Fostering Hope: From Alien to Ambassador -- Learning to Lament -- Calling, Citizenship, and Commission -- Establish an Embassy -- Know the Mission -- Ambassadors of Love: Exiles on Mission -- Learn the Language -- Stories of the West -- Cultural Translation -- Pilgrimage-a way of being.

In a world no longer centered on the West, what should political theory become? Although Western intellectual traditions continue to dominate academic journals and course syllabi in political theory, up-and-coming contributions of 'comparative political theory' are rapidly transforming the field. Deparochializing Political Theory creates a space for conversation amongst leading scholars who differ widely in their approaches to political theory. These scholars converge on the belief that we bear a collective responsibility to engage and support the transformation of political theory. In these exchanges, 'deparochializing' political theory emerges as an intellectual, educational and political practice that cuts across methodological approaches. Because it is also an intergenerational project, this book presses us to re-imagine our teaching and curriculum design. Bearing the marks of its beginnings in East Asia, Deparochializing Political Theory seeks to de-center Western thought and explore the evolving tasks of political theory in an age of global modernity.

This exciting and original volume offers the first comprehensive critical study of the recent profusion of European films and television addressing sexual migration and seeking to capture the lives and experiences of LGBTIQ+ migrants and refugees.

Queering the Migrant in Contemporary European Cinema argues that embodied cinematic representations of the queer migrant, even if at times highly ambivalent and contentious, constitute an urgent new repertoire of queer subjectivities and socialities that serve to undermine the patrolled borders of gender and sexuality, nationhood and citizenship, and refigure or queer fixed notions and universals of identity like 'Europe' and national belonging based on the model of the family. At stake ethically and politically is the elaboration of a 'transborder' consciousness and aesthetics that counters the homonationalist, xenophobic and homo/trans-phobic representation of the 'migrant to Europe' figure rooted in the toxic binaries of othering (the good vs bad migrant, host vs guest, indigenous vs foreigner).

Bringing together 16 contributors working in different national film traditions and embracing multiple theoretical perspectives, this powerful and timely collection will be of major interest to both specialists and students in Film and Media Studies, Gender and Queer Studies, Migration/Mobility Studies, Cultural Studies, and Aesthetics.

In a world no longer centered on the West, what should political theory become? Although Western intellectual traditions continue to dominate academic journals and course syllabi in political theory, up-and-coming contributions of 'comparative political theory' are rapidly transforming the field. Deparochializing Political Theory creates a space for conversation amongst leading scholars who differ widely in their approaches to political theory. These scholars converge on the belief that we bear a collective responsibility to engage and support the transformation of political theory. In these exchanges, 'deparochializing' political theory emerges as an intellectual, educational and political practice that cuts across methodological approaches. Because it is also an intergenerational project, this book presses us to re-imagine our teaching and curriculum design. Bearing the marks of its beginnings in East Asia, Deparochializing Political Theory seeks to de-center Western thought and explore the evolving tasks of political theory in an age of global modernity.

"The Republic of Indonesia is a rising great power in the Asia-Pacific, set to become the eighth largest economy in the world in the coming decades. It is the most populous Muslim majority country in the world. The largest Islamic organizations and parties have supported Indonesia's participation with global markets, but this has not come from an ideological support for capitalism or economic liberalization. Islamic political culture has denounced the injustices caused by global capitalism and its excesses. In fact, support for Indonesia's engagement with the international political economy is born from political pragmatism, and from Indonesia's struggles to achieve economic development. This book examines the role of Islamic identity in Indonesia's foreign economic relations and in its engagement with the world order. There is no single expression of Islam in Indonesia, the politics espoused by Islamic parties and organizations are far from monolithic. Islamic sentiment has been invoked by the state to justify heinous acts of brutality, as well as by violent, subnational revolutionary groups. However, these expressions of Islam have deviated from the dominant narrative, which is in favour of international cooperation and economic development. Economic exploitation, political alienation, financial volatility, and aggression toward Muslims around the world that has caused some Islamic groups to radicalize. The political culture of Islam in Indonesia is a social force that is helping to foster a peaceful rise for Indonesia. However, a peaceful expression of Islam is not inevitable for the republic, nor can it be assumed that Islamic identity in Indonesia will unwaveringly support the global economic order, regardless of what might occur in global politics"--