"In this work, one of Latin America's most renowned legal philosophers conducts a comprehensive survey of the ancient Greek understanding of the law, drawing on texts by poets (Hesiod), philosophers (Anaximander), playwrights (Aeschylus and Sophocles), and historians (Herodotus and Thucydides). The book ends with a finely detailed analysis of the relationship between language and reality in Aristotle, and the emergence of the notion of the system and its subsequent introduction into Roman law. The author's in-depth study of all these aspects makes this volume an essential reference for philosophers, jurists, and historians"--
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This book is the first Finnish-language collection of research on superdiversity. At the core of the book is the growing migration to Finland since the turn of the 1990s and its numerous effects on Finnish society. The interdisciplinary examination of superdiversity is important at the current moment: Finland as a society has reached the point where certain social categories, such as ethnic background, country of birth, mother tongue or gender, are not necessarily sufficient to understand the increased diversity and its consequences. The book consists of a comprehensive introduction to the topic and thirteen chapters. In Finland, research on superdiversity is carried out especially in critical sociolinguistics and applied language studies, education, cultural studies, social sciences, and urban studies. Therefore, these disciplines are strongly represented in the collection, and the chapters approach a variety of topics including refugees' mental health, experiences of multilingual families, the diversity of education and working life, discursive practices in social media, issues of urban planning and pro-asylum activism.
The book approaches the history of Finnish development cooperation through the experiences of development aid workers. At its core is a small group of Finns (experts and officials from different fields) who have worked with international development aid in Asia, Africa and Latin America. Their memories and experiences, together with diverse archival material offer an interesting window into the world of development (cooperation), or "Aidland", from the 1960s to the turn of the millennium. The research focuses on the personal motives and experiences of Finnish aid workers from the 1960s to the 2000s. The book offers perspectives on the historical construction of Aidland since the 1940s and on the gradual integration of Finland and the Finns into its structures. It describes the mindset of the first two generations of aid workers and the factors that made them interested in developing countries. The book follows their education, their first contacts with Aidland, adaptation to work and conditions, returning home and the challenges that come with it. The study gives the reader a view of the power positions, hierarchies and contradictions in Aidland and development cooperation, which at times led Finns to reassess their motives and justify to themselves the meaningfulness of the entire undertaking. Through their experiences, the book also deals with the less-known side of development cooperation, such as corruption, prejudices, and opposition to development projects, as well as their occasionally unwanted consequences in partner/recipient countries. It also sheds light on the effects of the Aidland experience on an individual's worldview and identity. The book is an academic study suitable for a wide audience, from university students to ordinary readers interested in development cooperation. The book helps to understand both the history of development and the construction of multi-level connections of Finnish society with the countries of the Global South. It is therefore also ideally suited for readers interested in the development of Finland's internationalization in the late twentieth century. For its part, the book contributes to wider public debates on development cooperation.
In the 21st century, vernacular tradition has been emerging updated, hybridized forms. The increased availability of digital devices and resources has diminished the gap between professional production and folk culture. Digital technology and commercial productions have merged with grassroots practices, local identities, and personal expression. This book introduces analytical views of contemporary folklore as vernacular meaning-making and performance in interaction with digital technology and commercial productions. It focuses on various genres, such as internet memes, local rap music, video games, creepypasta, and stand-up performances. Central themes featured in the analyses include accelerated cultural circulation and reinterpretations, questions surrounding ownership and appropriation, technological agency, and the performance of cultural and personal identities.
In recent decades, the focus of Folklore Studies has shifted from analysing the products of oral traditions as texts to examining the ways in which people use and produce these items, and the areas of study have broadened to include vernacular cultures and genres in diverse verbal and material forms. As evident from the introduction and twelve chapters of this collection, these interests are today shared by several disciplines that cooperate in the area of cultural studies. This book provides insights into current questions about the "nature" of words: it discusses both the inherent essence of vernacular expression and how that essence is tied to various genre-ecological, performative, and material environments. The chapters include studies on the poetics, form, function, performance, and composition of traditional and new vernacular forms, including explorations of hybridity, materiality, and change, as well as critical examinations of archival practices and publication processes.
Michael Agricola's main work is the New Testament, published in 1548, a magnificent quarto volume of 700 pages with a hundred woodcuts. The basic text used was the Greek text published by Erasmus, Erasmus' Latin translation, the Vulgate, the Luther Bible and the Swedish Bible from 1541. The 450 marginal glosses come from the Luther Bible and the Swedish Bible. In his translation, Agricola distinguished "the Holy Spirit's own words," i.e. H. the Bible text, the prefaces and marginal glosses, which were only intended to provide "clearer understanding". The word of God is much more valuable than the word of man, so that the translator was closely tied to the text. A free translation was out of the question, let alone consciously improving the text. He was able to proceed more freely with the prefaces and marginal glosses. Most of the time he translated verbatim, but did not shy away from omissions, additions and changes when he deemed them appropriate. In this critical edition, Agricola's marginal glosses on the New Testament are printed in parallel with their sources.
