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René Descartes's “Regulae ad Directionem Ingenii” (Rules for the direction of the mind) is a satirical study manual concerned with invention in the humanist sense of the discovery of arguments in texts, not the discovery of novelties in nature. Descartes employed Jesuit pedagogical techniques and an extensive technical vocabulary shared by Aristotelian philosophy and classical rhetoric to criticize the shortcomings of Scholastic philosophy. Although it felt like philosophy to its practitioners, technical dialectic appeared from the outside as a classroom exercise of commonplacing, fueled by schoolroom rivalry and vanity. The interplay of play and seriousness in the “Regulae” challenges standard philosophical hermeneutics.
Although it is generally thought that Muslims paid little attention to pre-Islamic antiquity, the Damascene scholar ʿAbd al-Ghanī al-Nābulusī visited and described the Roman ruins of Baalbek twice, in 1689 and 1700. He interpreted the site, however, not as a temple but as a palace built by jinns for Solomon. Nābulusī was very likely aware of the site's Roman past but purposefully played with its historicity to highlight Syria's innate sanctity. His interpretation of Baalbek reveals an antiquarian project in the Ottoman Empire that was constructed along variant but parallel lines to the better known one in Renaissance Europe.
Chapter 10 explores the challenges of representing dissonant historical narratives related to questionable practices of incarceration, particularly of civilians. Heritage sites and institutions have preserved and interpreted the histories of these many sites through encounters with former captives and collection of their stories, objects and artworks, onsite at the physical locations of former captivity. Revisiting the major case studies in Canada, Australia, Japan and Singapore, the chapter examines the construction of physical memorials, cemeteries and peace gardens as a reparative practice, with ensuing tensions for national memory-making, asking what lessons might be drawn regarding settler citizenship.
Chapter 8 links and compares two case studies. The sites of the Canadian and US internment or incarceration of people of Japanese origin were spatially initiated through their demarcation of a strip of land along the Pacific coast varying approximately inland as an exclusion area. The Canadian government moved “members of the Japanese race” in British Columbia, including Canadian citizens, into the mountainous terrain of the Kootenays region. Camps, named Assembly Centers and Relocation Centers, were designed as prison cities laid out in grid systems with repetitive rows of standard military barracks, using US Army Corps of Engineers standard plans. Using Manzanar and New Denver as case histories, the chapter examines how incarcerated civilian populations immediately set about altering the camp environments to make them more habitable.
Chapter 7 describes the Southeast Asian camp network as temporarily extending an emergent military industrial complex centered in Japan, already tested prewar in its East Asian colonies. This alliance of the military and defense industries manifests physically through temporary, existing or purpose-built facilities, ranging from factory dormitories to timber-and-attap huts. The distribution of working parties across Asia, including when constructing the Burma-Thai railroad, the journey to Japan, more specifically from Changi to Naoetsu, and, finally, the concentration, forced labor and eventual post-capitulation dispersal of Japanese Surrendered Personnel convey the aggregation and dissolution of the Japanese Empire through a study of its camps.