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The use of public spaces can promote social cohesion and facilitate interpersonal interactions within the community. However, the ways racial and ethnic groups interact in public spaces can also reflect and influence informal segregation in the wider community. The present study aimed to examine patterns of intergroup contact within public spaces in Victoria, Australia through short-term observation in four localities. Data were collected on within-group, intergroup and absence of contact for people from minority and majority groups. A total of 974 contacts were observed. Findings indicate that in the observed public spaces, people from visible minority groups tended to have no contact with others or to interact with people from other ethnic/racial groups. In contrast, those from the majority group tended to interact predominately with other majority group members. This suggests that majority group members are more likely to ‘self-segregate’ in public spaces than those from minority groups.

Social cohesion in destination countries is an increasingly important issue due to the multiethnic structures in these countries and due to ongoing international migration. Union formation of individuals across different backgrounds can be seen as an indicator of social cohesion. However, this phenomenon is important not only in the case of first generation migrants but also for their descendants. Thus, this paper analyzes the determinants of intergroup union formation patterns of the native born individuals with a foreign background focusing on the role of parental background in addition to individual as well as marriage market characteristics. High quality data at the individual level, from Statistics Sweden, for the whole population of interest is utilized. The results indicate that parental composition is an important determinant of union formation behavior. Furthermore, there are gender specific pathways of the parental background effects.

Theoretical approaches as well as empirical results in the area of social capital accumulation on social networking sites suggest that weak ties/bridging versus strong ties/bonding social capital should be distinguished and that while bonding social capital is connected to emotional support, bridging social capital entails the provision of information. Additionally, recent studies imply the notion that weak ties/bridging social capital are gaining increasing importance in today’s social media environments. By means of a survey ( N = 317) we challenged these presuppositions by assessing the social support functions that are ascribed to three different types of contacts from participants’ network (weak, medium, or strong tie). In contrast to theoretical assumptions, we do not find that weak ties are experienced to supply informational support whereas strong ties first and foremost provide emotional support. Instead we find that within social networking sites, strong ties are perceived to provide both emotional and informational support and weak ties are perceived as less important than recent literature assumes.

The process of the elaboration and the implementation of the regional development strategies is facing challenges coming both form the limits of the instruments which are used for the substantiation of the planning documents and the lack of the most efficient evaluation methods of the implementation measures impact. The regional development strategies developed within 2007 - 2013 programming period as parts of the Regional Development Plans were based on a series of statistical analyses of the available statistical data. The specific details of the of the administrative system, the capacity of the national and local public administration to lead the management and control system created for the absorption of the EU funds in Romania were missing from the regional development strategies. These are the problems identified both within the annual implementation reports and national strategic reports as the main causes of the low rate of absorption. As a conclusion, there are more different aspects such as capacity of the public management or the coherence of the legal system that should take into account in the process of the substantiation of the regional development strategies.

The objective was to assess the effect of hard martial arts on the physical fitness components such as balance, flexibility, gait, strength, cardiorespiratory function and several mental functions in people over forty. A computerized literature search was carried out. Studies were selected when they had an experimental design, the age of the study population was >40, one of the interventions was a hard martial art, and when at least balance and cardiorespiratory functions were used as an outcome measure. We included four studies, with, in total, 112 participants, aged between 51 and 93 years. The intervention consisted of Taekwondo or Karate. Total training duration varied from 17 to 234 h. All four studies reported beneficial effects, such as improvement in balance, in reaction tests, and in duration of single leg stance. We conclude that because of serious methodological shortcomings in all four studies, currently there is suggestive, but insufficient evidence, that hard martial arts practice improves physical fitness functions in healthy people over 40. However, considering the importance of such effects, and the low costs of the intervention, the potential of beneficial health effects of age-adapted, hard martial arts training, in people over 40, warrants further study.

College and universities present distinct opportunities to interact across racial and ethnic lines that may influence people’s prejudice toward different groups. This study examines the influence of four forms of cross-race interaction on traditional and modern forms of racial prejudice among white college students at 28 of the most selective colleges and universities in the US. This study finds that, although white students’ level of racial prejudice declines over four years, interracial contact during college does not significantly influence their level of prejudice. Moreover, a race-related form of social identity is the most consistent influence on students’ racial prejudice.

Under the influence of Freud’s dream analysis, Benjamin writes down a dream about Goethe’s house, which he has visited before and in whose visitor’s book he finds his name ‘already entered in big, unruly, childish scrawl’ and at whose dinner table he finds places set for his relatives, ancestors and descendants. This leads him to exclaim: when the ‘house of our life…is under assault and enemy bombs are taking their toll, what enervated, perverse antiquities do they not lay bare in the foundations!’. Benjamin’s other homes, his exile homes, real and those imaged—such as the cave-like arcades—are considered in this essay as repositories of ‘perverse antiquities’ and spaces inhabited by ghosts not just the ghosts of Goethe, but of friends who committed suicide in protest at war. These ghost-filled homes are set alongside those of a fellow exile, Kurt Schwitters, who built for himself three ‘Merzbau’ home-museums, each one as incomplete as Benjamin’s Arcades Project, each one wrecked by war, like that project too. Schwitters addresses the ghosts of the cities head on in his stories and artworks from exile—these are read alongside the effort to produce a safe domestic space, at whose centre is the death mask of his son.

During the French Revolution and inspired by the Enlightenment, an attempt was made to replace the Gregorian calendar (which was based on ‘irrational’ overlapping cycles linked to religious celebrations) by the Republican calendar (which was based on ‘rational’ clearly nested cycles in accordance with the metric system). Although the starting point was an ideological and aesthetic expression of rationalism, this calendar also had to fulfill a coordinating and integrating function. Thus the calendric reform faced a tremendous challenge: re-creating a socio-temporal order. One of the crucial socio-temporal frameworks that guide daily behavior in Western societies is the 7-day cycle of the week. In the new calendar, the week was to be replaced by the 10-day cycle or the décade , which turned out the greatest stumbling block for calendar-reformation. Theoretically this is explained by the social nature of time and the ‘second nature’ of time reckoning, but the unawareness of a socially established weekly rhythm in our daily behavior is hard to illustrate. Today, however, society is full of traces of so-called ‘big data’ that humans leave behind. This paper uses ‘big data’ on re-charges of electronic keys to show that even though a 10-day re-charging cycle is proposed, a 7-day re-charging cycle will surface.

This paper explores the modern metropolis as an ironically concrete metaphor for the collective memory and the mourning of cinema’s passing, as it—the “city”—is digitally constructed in two recent, auteur-directed, special effects-driven blockbuster films, Inception and Hugo . The modern city, and mass media, such as the cinema, as well as modes of mass transport, especially the train, all originate in the 19th century, but come into their own in the early 20th century in their address to a subject as the mobilised citizen-consumer who, as Anne Friedberg makes clear, is also always a viewer. Additionally, as Barbara Mennel has recently shown, the advent in Europe of trains and time zones, in their transformation of modern time and space, paved the way for cinema’s comparably cataclysmic impact upon modern subjectivity in its iconic reproduction of movement within illusory 3D space. Both films, thus, in their different ways employ cinematic remediation as a form of cultural memory whose nostalgia for cinema’s past is rendered with the latest digital effects, hidden in plain sight in the form of subjective memories (as flashback) and dreams. While a version of this reading has been advanced before (at least for Hugo ), this paper goes further by connecting each film’s status as remediated dream-memory to its respective dependence upon the city as a post-cinematic three-dimensional framework within which locative and locomotive desires alike determine a subject whose psyche is indistinguishable from the cityscape that surrounds him.

The current study investigates the bidirectional longitudinal association between conduct problems (CPs) and media violence exposure (MVE), with callous-unemotional (CU) traits as a potential mediator of this association. The sample consisted of 1,451 (49.9% boys) Greek Cypriot adolescents. CPs and MVE were measured at Year 1 and Year 3 and CU traits were measured at Year 2, enabling the examination of longitudinal associations and indirect effects between these variables. A bidirectional association between CPs and MVE was identified. Further, both CPs and MVE at Year 1 were positively associated with Year 2 CU traits, and youth high on CU traits at Year 2 were more likely to exhibit CP behaviors and to be exposed to media violence at Year 3. Finally, two indirect pathways were identified, suggesting that the longitudinal bidirectional association between CPs and MVE was partially mediated by CU traits. These findings suggest that CU traits constitute an underlying mechanism explaining the longitudinal association between CPs and MVE.

In 2010 Jacqueline Low was invited to become an editorial board member of the then new online open-access journal Societies . In that same year, Claudia Malacrida was approached to organize a session on the sociology of the body at the 2012 International Sociological Association (ISA) meetings in Buenos Aries. When the call came in 2011 from Societies for editorial board members to propose topics for special issues of the journal, it was a natural and fortuitous timing of events and we undertook to co-edit this special issue based, in part, on papers from the conference. Because of our shared history of writing about social aspects of the body, we were convinced that both the conference and the journal papers would produce interesting and important advancements in a sub-discipline that is making exciting contributions beyond its borders to social theory and empirical sociological work.

Leaf instruments have occupied a post-European contact role in constituting Australian societal networks, and their epistemologies reflect native/exotic binaries in the species selected by Indigenous and non-Indigenous musicians respectively. Accordingly, this essay examines some musical applications of native plant populations in the construction of arboreally-based cultural heritages and social traditions in the southeastern Aboriginal societies. In a broad characterisation of the practices of Indigenous leaf players (“leafists”), it extends the actor-network framework of “reaching out to a plant” established by John C. Ryan in 2012. When leafists play tunes on plants—either at their own source, or on leaves intentionally plucked for performance—music furnishes an intimate and vital part of their reflection to and from the nonhuman world. The author conceptualises eucalypt leaf instruments (“gumleaves”) as actants and iconic sensors of place, providing further evidence for their role as conduits between land and people in some cultural blendings and positionings with art, drama, and poetry. This interrogation of confluences between musicians and Australian land and plants works towards more nuanced understandings of the complex interlinked systems of music, ecology, nature, and societies.

This essay employs a first-person fictional narrator to explore the nature of human-plant relations through the example of Thoreau’s Wild Apples and enacts the transformational process necessary to write in conjunction with non-conscious vegetal life by paying attention to the unthought known of the vegetative soul.

Twenty-three of 26 participants, mainly women from six local agencies involved in the reception of refugees, completed a university course titled “Refugee-related stress and mental health—local cooperation”, which was spread over seven days in 2011. The course was based on evidence and clinical experience and was commissioned to serve as competency training by Stockholm County Council and Södertälje Municipality. It received funding from the Swedish National Board of Health and Welfare. It was a continuation of an earlier one-week full-time university course from 2010 with the same title. As a result of a new law relating to refugee reception, which led to organizational change, the participants requested a continuation of the original course. The learning objectives were met (5.4 on a 6-point scale, 1 = strongly disagree, 6 = strongly agree). The general assessment of the course as a whole by the participants was 5.7 (on a 6-point scale, 1 = very unsatisfied, 6 = very satisfied). The participants thought that their skills had increased, and their perception was that they had significantly better control of their work situation following completion of the course. The most important findings were that participants from different agencies at the local level: (1) perceived that they had developed the sense that there was a local inter-cultural and inter-professional inter-agency collaboration in the reception of newly arrived refugees and (2) will continue efforts to stabilize and develop this together. This method of teaching, in terms of skills training, is not a “quick fix.” It is a process, and it needs support from those in power in order to continue.

Research highlights how usage and claims of Islamophobia tend to be simplistic and without nuance. Using a case study approach, this article considers the claims of Islamophobia made in relation to the proposed Dudley ‘super-mosque’. Setting out a narrative of the ‘super-mosque’, this article draws upon primary and secondary research to consider the claims and discourses of the major actors in the Dudley setting: the Dudley Muslim Association, Dudley Metropolitan Borough Council, the far-right especially the British National Party and the English Defence League, as well as individual political figures. Considering each in detail, this article seeks to evaluate the extent to which each of the actors and the claims of Islamophobia made against them might be valid. As well as exploring claims of Islamophobia within a ‘real’ environment, this article seeks to critically engage the opposition shown towards the mosque, the way in which the opposition campaigns were mobilized and engineered, and how the ideological meanings of Islamophobia was able to be readily utilized to validate and justify such opposition. In doing so, this article concludes that the claims and usage of Islamophobia was weak and that a more critical and nuanced usage of the term is urgently required.

Deaf people negotiate their embodiment through corporeal experiences to provide a perception of what it means to be human. Some deaf people search for a framework where being deaf is human, not a disability. Other deaf people experience their deafness as a disability and use technology as a means to negotiate their embodiment and experiences. The role of technology or cybernetics, particularly cochlear implants, for the deaf will be examined as a way to understand cultural identities and diverse ideological perspectives concerning what it means to be deaf and normal. Then, this paper focuses on social constructed ‘bodies’ for the deaf using embodied theory and action as a part of a theoretical framework to showcase theoretical ideas and actualities of some deaf people’s lives and experiences. These discussions are ways to open dialogues and collaborative inquiries on larger important issues such as what it means to be deaf and, in essence, human.

This paper takes up the question of secrecy and sovereignty in Derrida’s final seminar on The Beast and the Sovereign . Focusing primarily on Derrida’s readings of Lacan and Celan in Volume I , it argues that, for Derrida, we should distinguish between the lie (or what Lacan calls ‘trickery’ or ‘feigning feint’), and the secret (or what Celan calls ‘the secret of an encounter’), and understand the sense in which the former implies an intentional and sovereign human subject, while the latter represents a limit to such a thing, and, arguably, to the concept of sovereignty as such. This explains, or helps explain, why, in his discussions of sovereignty, Derrida spends so much time examining the animal, on the one hand, and poetry, on the other. For, on his account, these both configure secrecy, and specifically what I refer to as the absolute secret.

At the frontline of México’s “war on drugs” is the Mexican-U.S. border city of Cd. Juárez, Chihuahua, which has become internationally known as the “murder capital of the world.” In Juárez, which neighbors El Paso, Texas, United States, estimates of the murders in Juárez are as high as 7,643 between 2006 and 2011, leaving approximately 10,000 orphans. Juárez has also experienced an exodus of approximately 124,000 people seeking safety, some migrating to the Mexican interior and others to the U.S., particularly along the U.S.-México border. Based on 63 in-depth interviews with Juárez-El Paso border residents, along with ethnographic observations, we examine the implications of the “war on drugs” on transnational movements and on the initial settlement of those escaping the violence. In particular, we construct a typology of international migrants who are represented in the Juárez exodus: the Mexican business elite, the “Refugees without Status,” and those who resided in México but who are U.S. born or have legal permanent residency in the U.S. This article highlights the role of transnational capital in the form of assets and income, social networks in the U.S., and documentation to cross the port of entry into the U.S. legally, in easing migration and initial settlement experiences in the U.S.

In Session 7 (26 February 2003) of The Beast and the Sovereign , Volume II, Jacques Derrida engages again with Maurice Blanchot, two days after the latter’s cremation. This intervention also appears as a post-face to Derrida’s 2003 edition of Parages , his collection of essays devoted to the work of Blanchot. In this article, I examine Derrida’s affinity to the work of Blanchot, as the one whose work ‘stood watch over and around what matters to me, for a long time behind me and forever still before me’ [ The Beast and the Sovereign, Volume II , p. 176]. In doing so I look at the manner in which Derrida engaged with Blanchot in his work and how in examining this engagement another reading of sovereignty emerges, one which is not tethered to liberal models of sovereign will but one which eludes biopolitical ordering and may be seen as a form of disappearance. Through a reading of Derrida’s readings of Blanchot’s The Madness of the Day I emphasize the link of this alternative sovereignty to both writing and literature in order to demonstrate how a more radical thinking of sovereignty can be discovered in Derrida’s thought.

In The Beast and the Sovereign, Derrida addresses an association that is as paradoxical as it is common. On the one hand, it seems as if the sovereign is, or at least should be, the furthest from the beast. And yet, as soon as we consult the various archives of political mythology––myth, theology, philosophy, art, etc.––we find them together, inseparable despite their distance. The seminar itself is a continuation of his previous explorations of the host concepts and figures that populate the political and philosophical history of sovereignty. The course takes him through a series of texts that stretches from Plato, Machiavelli, Hobbes and Rousseau, to Freud, Heidegger, Lacan and Schmitt, among others, but his engagement with Hegel is limited. The few times that Hegel’s name does appear, it is almost exclusively a reference or aside within other more substantial engagements (Lacan and Heidegger, in particular). This absence is at least somewhat curious given the extent of Derrida’s previous engagements with Hegel’s corpus. I am not suggesting that this absence constitutes some essential oversight, rather, it is an opportunity to set out on an excursion from the course of The Beast and the Sovereign without leaving its territory. After all, Hegel also has an account of the origins of law. He, too, has a character that is set apart by his (almost) animal quality. This figure arrives on stage before history begins. His role––and indeed his “right”––is to found the most basic elements of the state. We are told that his “right” is absolute. He is no Lord. He is not driven by a desire for the recognition of the other. However, who confers this “absolute” right? If his actions are not bound by any measure or proportion, how do we distinguish between the hero and the criminal?

The rise of body studies has, since its development in the early 1980s, been characterized by a resilience and creativity that shows no signs of abating. There are various reasons for this success, but two are especially worthy of note. Socially informed studies of the materialities, capacities and connectedness of body subjects have maintained their capacity to advance disciplinary, cross-disciplinary and inter-disciplinary work on the subject into new agendas [1,2]. Additionally, emerging studies in the field continue to facilitate a sustained interrogation of those residual categories that have helped to define, but also restrict, the reach and ambition of sociology and related disciplines, and advance our understanding of social actions, social relationships and societies. Thus, in contrast to the traditional sociological concern with abstract ‘social facts’ that threatened, at times, to render redundant a focus on the physical constitution of those subject to them [3], sociologists of embodiment have explored the corporeal consequences of social structures, while also highlighting how the bodily components of agency and interaction were affected by, and became meaningful to people through, such factors as health, illness and dis/ability.

This paper reviews Gaston Leroux’s Phantom of the Opera in the context of the social and cultural changes of the metropolis Paris at the end of the 19th century. The Phantom of the Opera, a success in the literary world and widely proliferated in its musical and film renditions afterward, is considered and interpreted mainly in the literary and artistic tradition. In this paper, however, this work will be considered from an urban sociological perspective, especially from that of Walter Benjamin, who developed the theory of the urban culture, focusing on the dreaming collectives at the end of the 19th century. Leroux’s novel can be regarded as an exemplary social form of the collective dreams of the period expressed in arts, architectures, popular stories and films and other popular arts. Given the premise that the dream images in the novel, so-called kitsch, reflect the fears and desires of the bourgeois middle class that were pathologized in the figure of the ghost, this paper reveals the cultural, social and transnational implications of the Ghost-Image in relation to the rapidly changing borders of the 19th century metropolis.

What if Walter Benjamin actually made it to New York as he was escaping the Nazis, settling there for the rest of his long life? What if he was working on a sequel to his Arcades Project , translating his ideas about Paris, capital of the nineteenth century, to his new city and own epoch? And what if I inadvertently discovered the manuscript of this so-called Manhattan Project , and decided to write a study dedicated to the unearthed text? This paper offers a few reflections on, and quotations from, the book that I am currently, truly working on, which is an analysis of a phantom of a book, inspired by a real collection of reflections and quotations that were made in preparation for another book that was also never written.

Achieving gender equality is the Third Millennium Development Goal, and the major challenge to poverty reduction is the inability of governments to address this at grass root levels. This study is therefore aimed at assessing gender inequality as it pertains to socio-economic factors in (agro-) pastoral societies. It tries to explain how “invisible” forces perpetuate gender inequality, based on data collected from male and female household heads and community representatives. The findings indicate that in comparison with men, women lack access to control rights over livestock, land, and income, which are critical to securing a sustainable livelihood. However, this inequality remains invisible to women who appear to readily submit to local customs, and to the community at large due to a lack of public awareness and gender based interventions. In addition, violence against women is perpetuated through traditional beliefs and sustained by tourists to the area. As a result, (agro-) pastoral woman face double marginalization, for being pastoralist, and for being a woman.

The recent over flooding in about 20 States in Nigeria, throws up the age old question of the rural development efforts. Many of the affected areas are rural and many of the displaced are residents of rural areas. Many of these displaced people are more likely to migrate to the urban areas further compounding challenges in the over populated urban areas. The level of destruction in these rural areas also reinforce the need to question public efforts aimed at rural development. This work examined rural development efforts in Rivers state, Nigeria and observed that though governments had made concerted efforts to address challenges confronting rural areas, there are still major difficulties to surmount some of these are social, psychological, attitudinal or natural.

What does it mean to live in a dying place? This auto-critical article asks this question in the context of the Windsor/Detroit region, one of the most economically depressed zones in North America. Using the work of Barthes, Benjamin, and Taussig, I ruminate on the psycho-somatic experiences of trying to navigate a world that most writers have already dismissed as haunted and abandoned.

This paper assesses the relevance of intellectual property rights (IPRs) in the knowledge economy (KE)-finance nexus using the four variables identified under the World Bank's knowledge economy index (KEI) and seven financial intermediary dynamics of depth, efficiency, activity and size. Three main findings are established: (1) education increases financial dynamics of depth and size; (2) economic incentives by means of credit facilities (trade openness) mitigate financial dynamics of efficiency and activity (financial dynamics of depth and size) and; (3) ICT and FDI both improve financial depth and decrease financial size (with FDI having an additional edge of improving financial activity). As a policy implication, the enforcement of IPRs is not a general and sufficient condition for positive KE-finance nexuses. Hence, blanket upholding of IPRs to achieve such positive linkages may not be successful unless policy is contingent on the prevailing ‘KE specific component' trends and dynamics of financial development.

This paper is based on an analysis of representations of seniors in the media. In particular, we examine images of the bodies of seniors in the advertising campaigns promoting a product called Geezerade sold in Circle K convenience stores in the Atlantic provinces of Canada in the summer of 2011. We contrast these with images of seniors in the Canadian magazine Zoomer, formally CARP magazine, a magazine published by the Canadian Association of Retired People, a seniors advocacy organization. Following Goffman’s arguments in his seminal presidential address to the American Sociological Association, “the Interaction Order”, we take the position in this analysis that the body does not determine social practices but none-the-less the body is the sign vesicle that enables interaction. Concomitant however, while the images of bodies we see in the media do not determine the signs given and given off via bodily presentation, they none-the-less provide us with the categories by which we interpret those signs. We conclude that the images in the Geezerade campaign and Zoomer magazine represent a binary model of images of seniors that reflects ageist and classist assumptions about the bodies of seniors. Such a model limits the categories through which we understand the aging body and fails to account for the diversity of seniors’ bodies in society.

Many Roma people in Sweden are on the margins of society and face problems of social exclusion, institutional discrimination, low education, unemployment, and poor health. The aim is to describe how a group of Roma people, in West Sweden, understand health, well-being, and quality of life within the Roma context, and how they cope with their life-situation. Data consisted of qualitative interviews. The data were analyzed qualitatively using a phenomenological hermeneutic approach. The respondents mainly understood the concept of Health as “being healthy” and “feeling good”. Elements that were crucial part of the respondents’ health perception were being employed, having an education, social support from family and friends, freedom and security, and the extent of involvement in society. The results indicate that the respondents perceive their health and life situation as good, despite of their marginalized situation and discrimination.

Woody plants have increased in density and extent in rangelands worldwide since the 1800s, and land managers increasingly remove woodland plants in hopes of restoring pre-settlement conditions and/or improved forage for grazing livestock. Because such efforts can be controversial, especially on publicly owned lands, managers often attempt to frame issues in ways they believe can improve public acceptance of proposed actions. Frequently these framing efforts employ conflict metaphors drawn from military or legal lexicons. We surveyed citizens in the Rocky Mountains region, USA, about their beliefs concerning tree-removal as a management strategy. Plants targeted for removal in the region include such iconic tree species as Douglas-fir and ponderosa pine as well as other less-valued species, such as Rocky Mountain juniper, that are common targets for removal nationwide. To test the influence of issue frame on acceptance, recipients were randomly assigned surveys in which the reason for conifer removal was described using one of three terms often employed by invasive biologists and land managers: “invasion”, “expansion”, and “encroachment”. Framing in this instance had little effect on responses. We conclude the use of single-word frames by scientists and managers use to contextualize an issue may not resonate with the public.

The contribution to the Korean War of medium powers or declining great powers like France has been scarcely investigated in-depth despite France’s marked contribution to the conflict, both diplomatically and militarily. Though its contribution modest by way of the number of troops sent to Korea and discreet on the diplomatic field, the French part in the war was significant, because it demonstrated the solidarity of the Allied powers united in the newly-established NATO. Moreover, the French battalions sent to Korea fought with gallantry and gained many medals, including silver stars. From the beginning of the 2000s, this overlooked history began to be noticed with the building of a “Path of the Living Memory of the French Contribution to the Korean War”. It was intended to inform visitors about a part of history, to transmit memory, and to strengthen friendship between France and Korea.

In The Beast and the Sovereign v.1, Derrida argues that classical sovereignty is linked to the performative act of declaring oneself master. Thus, each sovereign asserts a distinction between the masterful self and the mastered other. Derrida contends that the sovereign distinction between self and other maps onto a distinction between sovereign autonomy and a mechanical determination said to characterize others of all kinds. This gives rise to a differentiated binary between responsibility, capacity and restraint on the one side against reaction, instinct and danger on the other, which, Derrida suggests, operates across traditional separations, such as man/animal, man/machine, mind/body and, of course, sovereign and beast. This paper argues that Derrida’s reading of Paul Celan and Georges Bataille may be understood as a pursuit of an alternative sovereignty. This alternative sovereignty would be without mastery and its binaries. I suggest that Derrida finds such an alternative sovereignty in the “majesty” of poetry, which, in his own poetic gesture, allows him to upset traditional distinctions.

In this essay I would like to focus on “The Beast and the Sovereign”—and especially the Second Volume—as being something of an exception to Derrida’s usual hesitations about sovereignty. In other works, such as “Rogues”, Derrida displays a deep ambivalence about sovereignty insofar as for all of his condemnation of sovereign authority, he fears that what might replace it could be even worse (and, to be fair, he also sees positive aspects of sovereignty as well). In “The Beast and the Sovereign,” we find evidence of this ambivalence as well but here, Derrida comes a bit closer to the kind of position advocated by Walter Benjamin wherein sovereignty is an idolatrous practice of politics one which must not be eliminated so much as subverted. In particular, I focus on Derrida’s reading in Volume II of “Robinson Crusoe” as a text that both founds the sovereign subject and subverts it (by revealing its vulnerability, its fictional nature). In looking at how the book disappoints as much as it answers sovereign phantasms of authority and unity, I argue that Derrida transfers his own ambivalence about sovereignty to sovereignty itself, subverting and rupturing its central tenets in the process.

The study analyzes the macroeconomic and bank specific determinants of credit risk in Islamic and Conventional Banks. Multivariate Regression analysis is applied on the sample of 15 conventional banks and 13 Islamic Banks in Malaysia over the period between 2000-2010. The finding shows that the banks specific determinants of credit risk are uniquely influenced the credit risk formation of Islamic and Conventional banks. The study found that risky sector financing; regulatory capital and Islamic Contract are significant to credit risk of Islamic banks. For Conventional Banks, loan loss provision, debt-to-total asset ratio, regulatory capital, size, earning management and Liquidity are significant factors influencing credit risk. As for macroeconomic factors only Inflation and M3 are significant to credit risk for both Islamic and Conventional banks.

In the Third Session of his seminar The Beast and the Sovereign , Volume 2, Jacques Derrida turns from a close reading of Heidegger’s 1929–1930 seminar on The Fundamental Concepts of Metaphysics and Daniel Defoe’s Robinson Crusoe —the two books at the center of the seminar—to the question of what it means for a large and growing number of people in the Western world to have to decide, in a seemingly sovereign fashion, about how their bodies are to be treated after their deaths, that is, whether they are to be buried or cremated. This question marks a rather surprising turn to the present—even the autobiographical—in the seminar. This essay follows Derrida’s treatment of the question in the rest of the seminar. It considers, first, what Derrida calls the phantasms attendant upon all speculations regarding this supposedly binary alternative between inhumation and creation and then what this alternative might tell us about Greco-European modernity and certain modern conceptions of the subject and the subject’s putative autonomy and sovereignty over its life, its body, and its remains.

This article analyzes the processes of dehumanization that occurred in the Michener Center, a total institution for the purported care and training of people deemed to be mental defectives[1] that operated in Alberta, Canada. I report on qualitative interviews with 22 survivors, three ex-workers, and the institutional archival record, drawing out the ways that dehumanization was accomplished through bodily means and the construction of embodied otherness along several axes. First, inmates’ bodies were erased or debased as unruly matter out of place that disturbed the order of rational modernity, a move that meant inmates were not seen as deserving or even requiring of normal human consideration. Spatial practices within the institution included panopticism and isolation, constructing inmates as not only docile but as unworthy of contact and interaction. Dehumanization was also seen as necessary to and facilitative of patient care, to produce inmates as subhuman permitted efficiency, but also neglect and abuse. Finally, practices of hygiene and sequestering the polluting bodies of those deemed mentally defective sustained and justified dehumanization. These practices had profound effects for inmates and also for those charged with caring for them.[1] This was the terminology used to describe people deemed to have intellectual disabilities during much of the 20th century in the West.

If the old body is usually read as a synonym of fragility and upcoming illness, even though not the case for most elderly citizens, the reality is that the longer we live, the increased probability of being affected by different illnesses cannot be eluded or denied. In Doris Lessing’s The Diary of a Good Neighbour and Margaret Forster’s Have the Men Had Enough? the reader is invited to participate in the day-to-day routines of two aged female protagonists, as well as to empathize with their inner feelings as they go through their last life stage. In fact, their ‘dys-appearing’ bodies, marked by their respective terminal illnesses, force these characters to grow closer to those around them and to accept the help of their families and friends, despite their desire to keep their free will and independence until the very end. The analysis of the two novels within the framework of ageing studies aims to show the contradictions existing between a growing ageing society and the negative cultural connotations of old age in Western society and the need to revise them.

This paper explores the role of disgust in mediating disabled women's experience of workfare in the Australian state. As global social policy has been restructured along neoliberal lines in Western nations, the notion of ‘workfare’ has been widely promulgated. This paper draws on nine case studies from across Australia to explore how this has resulted in disabled women being coerced to participate in a range of workfare programs that are highly bureaucratised, sanitised and moralised. The findings suggest that with the advent of Australian neoliberal welfare reform, some disabled women are increasingly framed in negative affective terms. A primary emotion that appears to govern disabled women forced to participate in Australian neoliberal workfare programs is disgust. The experience of the participants interviewed for this study suggests that the naming of them in negative emotional terms requires disabled women to perform a respectable unruly corporeality to ensure that they gain and maintain access to a range of services and supports, which are vital to their wellbeing.

In some Australian academic circles in the 1980s it was believed that, as the numbers of soldiers of the world wars declined over time, so would attendances at war remembrance ceremonies on Anzac Day and interest in war commemoration in general. Contrary to expectation, however, there has been a steady rise in eagerness for war memory in Australia over the past three decades manifest in media interest and increasing attendance at Anzac Day services. Rather than dying out, ‘Anzac’ is being reinvented for new generations. Emerging from this phenomenon has been a concomitant rise in war memorial and commemorative landscape building across Australia fuelled by government funding (mostly federal) and our relentless search for a national story. Many more memorial landscapes have been built in Western Australia over the past thirty years than at the end of either of the World Wars, a trend set to peak in 2014 with the Centenary of Anzac. This paper examines the origins and progress of this boom in memorial building in Western Australia and argues that these new memorial settings establish ‘circuits of memory’ which ultimately re-enchant and reinforce the Anzac renaissance.

This paper highlights the utility of an expanded ableism concept beyond how it is used in disability studies; expanding the concept of ableism so it connects with all aspects of societies and making ableism applicable to many academic fields. It introduces this expanded form of ableism as a new angle of cultural research and suggests it to be one possible venue for disability studies scholars to escape the ghettoization of their impact.

In the last twenty-five years, the family entity has been imposed as a crucial actor in understanding migratory strategies and behaviors, the study of the integration into the host society, the analysis of the impact of migrations for the sending and receiving countries and, last but not least, the evaluation of migratory policies and practices. This article recalls the main theoretical prospects that put specific emphasis on family; identifies some “ideological traps” that frequently influence family immigration policies and practices; then develops some considerations about the advantages and disadvantages of family migration for both the sending and the receiving countries; finally, it devotes a specific analysis to the family reunification issue, describing how this right is ruled by the EU legislation. In the conclusion, the Author observes that, notwithstanding the fact that family constitutes a crucial actor in the process of human mobility, both the legislation and the receiving societies’ expectations concerning migration continues to be founded on an individualistic conception. Among other consequences of this asymmetry, there is the fact that family reunion is not always the best solution if the well-being of all family members and the life chances of migrants’ offspring are taken into account.

By 2050, the world’s population of international migrants is estimated to top 400 million. A small but growing number of those migrants are leaving well-developed, affluent countries best known for receiving immigrants to settle in less well-developed countries better known for sending migrants. These migrants of relative privilege, many of them retirees, are motivated primarily by a desire to enhance their quality of life. Although this migratory flow receives much less attention than more familiar, and reverse, movements of laborers or refugees, its implications for the destination sites, sites of origin, and study of international migration generally are significant. This article will examine the contemporary border crossing of privileged migrants, the economic, political and cultural stakes for the countries and individuals involved, and the implications of incorporating privileged mobility into the study of global migration and transnationalism.

This article suggested method of probability estimation of defaults in the retail. This method is based on the clustering of borrowers depending on the level of credit risk and satisfying international standards of credit risk. Performed testing methodology on the example of some regions of the Siberian Federal District, identified the essential features of the behavior of borrowers in the regions. Calculated the ratings of the regions in terms of probability of defaults on consumer loans (retail).

Derrida’s The Beast &amp, the Sovereign, volume I, explores the contradictory appearance of animals in political discourse. Sometimes, as he points out, political man and the sovereign state appear in the form of an animal and, at other times, as superior to animals of which he is the master. In session two of the Seminar, the main focus of this essay, Derrida explores the ‘origin’ of this contradictory logic inter alia with reference to animal fables which he contends draw on unconscious forces in their invocation of images. They pretend to make known something that cannot be the object of knowledge. In the same vein, Derrida shows how Hobbes’s Leviathan and sovereignty itself are constructed and maintained through an uncanny fear, a fear not in the first place of one’s fellow man, but of the wolf within the self, i.e., the drive to self-destruction. It is the repression of this wolf, Derrida suggests, which leads to the further contradictory logic (in Hobbes) of excluding both beast and God from the covenant whilst maintaining God as the model of sovereignty. God, in other words, ‘is’ the beast repressed and can therefore hardly serve as the foundation of sovereignty. The self, and ultimately sovereignty, it can be said in view of Derrida’s analysis, is never purely present to itself but instead arrives at itself by way of the ‘binding’ of unconscious forces. Sovereignty in this way ultimately shows itself to be divisible.

Plants have been—and, for reasons of human sustenance and creative inspiration, will continue to be—centrally important to societies globally. Yet, plants—including herbs, shrubs, and trees—are commonly characterized in Western thought as passive, sessile, and silent automatons lacking a brain, as accessories or backdrops to human affairs. Paradoxically, the qualities considered absent in plants are those employed by biologists to argue for intelligence in animals. Yet an emerging body of research in the sciences and humanities challenges animal-centred biases in determining consciousness, intelligence, volition, and complex communication capacities amongst living beings. In light of recent theoretical developments in our understandings of plants, this article proposes an interdisciplinary framework for researching flora: human-plant studies (HPS). Building upon the conceptual formations of the humanities, social sciences, and plant sciences as advanced by Val Plumwood, Deborah Bird Rose, Libby Robin, and most importantly Matthew Hall and Anthony Trewavas, as well as precedents in the emerging areas of human-animal studies (HAS), I will sketch the conceptual basis for the further consideration and exploration of this interdisciplinary framework.

Nazi Germany’s “children’s euthanasia” was a unique program in the history of mankind, seeking to realize a social Darwinist vision of a society by means of the systematic murder of disabled children and youths. Perpetrators extinguished “unworthy life” during childhood and adolescence by establishing killing stations, misleadingly labeled Kinderfachabteilungen (“special children’s wards”), in existing medical or other care facilities. Part of a research project on Nazi “euthanasia” crimes and their victims, this paper uses a comparative historical perspective to trace memories of the crimes and the memorialization of their victims at the sites of two of these wards (Eichberg and Kalmenhof in Hesse, Germany). It also discusses the implications of the findings for theorizing mnemonic practices and analyzing ways in which memorials and other sites of memory deal with past trauma and atrocity.

A number of sociologists and other researchers have focused on the role of third parties since Simmel’s seminal conceptualization of the social organization of the triad. However, less attention has been given to third party presence in qualitative interviews, despite the fact that third party participation in interviews with people with chronic illness and/or disability occurs frequently. Here too it is assumed that third party presence promotes conflict, ignoring the role of third parties as facilitators who enable informants to articulate their perspectives. Therefore, I focus on Simmel’s concept of the triad, concluding that the role of facilitator must be added to the types he describes.

Although sociology can be commonsensically and parsimoniously defined as the study of society, the problems of defining such terms as ‘society’, ‘the social’, and ‘the social system’ remain an ongoing irritant of sociological theory. In addition to these traditional conceptual problems, there is currently a strong sense that ‘society’ as an empirical reality and ‘society’ as a concept are in crisis. Given the contemporary view of ‘the end of the social’ there is also manifestly a potent and nostalgic interest in the past as a time of comforting solidarity and meaningfulness. To clarify this debate, we start by making a distinction between three approaches to society, namely structure, solidarity and creation. Nostalgia hinges around the certainties that followed from reliable social structures, and from the comfort of community. We illustrate these forms of nostalgia through an examination of the social philosophy of Alasdair MacIntyre. Recognizing that his criticisms of the loss of virtue represent a powerful indictment of modernity, we argue that past societies were also fractured by moral discord. More importantly, MacIntyre rules out the possibility of moral re-invention by excluding the rise of human rights as a moral framework. In conclusion, the forms of social creativity may not enjoy the ‘sticky’ solidarity of the past, but they do testify Georg Simmel’s idea of the social (Vergesellschaftung). Refereed/Peer-reviewed

This essay is concerned with criticisms of Giorgio Agamben’s biopolitical theory of sovereignty that are developed by Jacques Derrida in his final seminar titled The Beast and the Sovereign (2009). The implicit interlocutor for much of the seminar is theories of biopolitics. However, when these theories are addressed explicitly, it is through the work of Agamben. The article proceeds first with a brief account of the main issues that preoccupy Derrida in the seminar. In general, these relate to conceptualizing sovereignty and its relationship to the division between human and animal. The second section introduces the criticisms of Agamben, which are articulated initially in terms of the latter’s tendency to declare the origin of ideas and concepts. The third section outlines some central aspects of Agamben’s theory that are pertinent for evaluating Derrida’s criticisms. The fourth section turns to the conceptual and textual basis for the criticisms, which involve a way of thinking history and an interpretation of Aristotle. The final section of the paper extrapolates the implications of Derrida’s criticisms for thinking sovereignty and its future.

Cultural models are simplified images and storylines that encapsulated what is regarded as typical for a social group. Cultural models of teachers include body images of dress, adornment, and comportment, and are useful in examining society’s standards and values. Two participants, Erin and Gabbie (pseudonyms), shared stories about their tattoos, which in the U.S. have historically been seen as a mode of resistance. These tattoos that reflected the teachers’ personal lives were regarded in light of the cultural model of the U.S. teacher, a typically conservatively dressed and coiffed female. According to discourse analysis of the participants’ stories, each teacher’s students did not interpret these tattoos in the same ways. Erin’s students were surprised at the tattoo and interpreted it as a sign she no longer fit the typical teacher mold. Gabbie’s students were not surprised at the tattoo but noted it as confirmatory evidence that she fit the needs of the alternative, nonmainstream school context where the cultural model would be ill suited. This analysis makes a case for more complex interpretations of teachers’ bodies that do not fit the mainstream cultural models of teachers.