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This book is about the Cannes Medical Conference of April 1919 and its long-lasting impacts in the humanitarian space. In the aftermath of the First World War, as the world order was being redesigned, this conference served to shift the Red Cross movement towards peacetime and public health work. The book examines the origins, course and consequences of the Cannes Medical Conference, and its wider legacy within the Red Cross movement: a legacy which is very significant yet almost completely undocumented. The book demonstrates that this medical conference was a watershed moment that served to pivot the Red Cross movement across the world, from war and conflict-related activities to peacetime programs such as relief, disease and disaster management.
The American astronaut image was informed by early Cold War ideals of masculinity that helped mold a distinctly American (anti-communist) masculinity, which appeared—on the surface anyway—to resolve not only an American “crisis of masculinity” but helped win the Cold War on an ideological and popular level. This American image focused on strict gender binaries of man as the protector, controlling technology and containing communism, while woman was the passive actor with spaceflight technology—left behind in the home waiting for the return of the astronaut husband. Allowing women to fly into space would have represented a lack of individual control with spaceflight technology.
This book reviews changes in attitudes towards immigrants in Britain and the language that was used to put these feelings into words between 1921 and 2021. It analyses in what context attitudes were articulated and where they came from. To determine what was specifically British, it makes international comparisons. It applies a historical and linguistic method for an analysis of so far relatively unused primary sources. It also explores secondary resources and, to provide context, engages with the existing literature that deals with immigration but is not focused on attitudes or not always covers the entire period after 1921, and links post-1921 developments to what was set in motion before 1921 to sketch a long history that runs into the present. The linguistic historical approach applied in this book brings it all together for the first time. It discovers when and how attitudes to immigrants in Britain changed after 1921, where they originated and what language was used to voice these attitudes, in particular specific words, their meanings, the under- or overtones they bore, and what people meant or felt when they used them.
This book sets out to probe, explore and evaluate the betrayal of anticolonial nationalism in Kenya. Contemporary Kenya's emergence is rooted in the colonial enterprise, its deleterious effects and the subsequent decolonization spearheaded by a fierce anti-colonial nationalism that was embodied in freedom struggles at the cultural, political, and military levels. As a settler colony, the colonial settlers hived off millions of hectares of the best land in the highland areas of Kenya and appropriated them for themselves thereby generating a large mass of the landless. This land alienation constituted one of the most deeply felt grievances which, together with the exclusivist, exploitative and oppressive colonial system, inflamed anti-colonial nationalism that undergirded the struggle for independence. The expectation on the part of the masses was that independence would bring about social justice, restitution of the stolen lands, and a government based on the will and aspirations of the governed. Political developments soon after independence, however, demonstrated the extent of betrayal of the cause of anti-colonial nationalism, which has remained the reality to date. This book covers the extent of this sense of betrayal from the time of independence to the present.
Slovakia has never been a major destination for refugees or migrants and follows a strictly anti-refugee politics. Like other formerly socialist countries in Central Europe which are now EU member states - especially its fellow Visegrád countries Poland, Hungary, and the Czech Republic - Slovakia fiercely rejected refugee redistribution during the 'long summer of 'migration' in 2015-2016. Meanwhile, the few refugees living in Slovakia face restrictive authorities and deficient support infrastructures. Building on ten months of ethnographic fieldwork carried out between 2017 and 2019 and focusing on those often-overlooked actors who do support refugees as NGO employees or volunteers, this book provides an empathetic and ethnographically rich account of their everyday efforts to accommodate 'refugees' needs and state 'authorities' expectations.
The book explores those engagements not as negotiation of political or ideological positions, but primarily as emotional and moral practices. It argues that moral codes and emotional templates shape the implementation of refugee support, structuring encounters and clashes between refugees, helpers, and bureaucrats. They generate lasting formal or informal solutions and even inform new policies in refugee care. Closely connected to this observation is a second finding, namely, that moral dilemmas and conflicting emotions often cause more distress and greater complications than the political controversies surrounding the topic. Actors on opposite ends of the political spectrum - like liberal NGO employees and state bureaucrats - experience the same conflicts of conscience and adopt the same indecisiveness.
Australian Women's Historical Photography: Other Times, Other Views examines the photographs produced by six talented women photographers against the historical backdrop of settler violence towards Indigenous Australians, the First Women's Movement, the Great War of 1914-1918, Australia's imperial occupation of New Guinea, the final years of Chinese Nationalist Party rule in China and debates about photography's status as an art form. Women's works from the nineteenth and early twentieth centuries have been down-played or even ignored in existing accounts of Australia's cultural history, and this study is aimed at rectifying this situation. At the same time, the book demonstrates why amateur works are just as important as commercial works to our understanding of the past.
The book draws on scholarship from history, art history, anthropology, sociology, gender studies and cultural studies to create an interdisciplinary critical framework that will be of interest to a broad range of academic and archival researchers.
This book responds to the pronounced lack of visibility of Australian realist, documentary and commercial women's works. By presenting a carefully contextualized and detailed study of works by six Australian women photographers who worked in the late colonial era and whose works chronicled the impacts of some of the periods more disturbing as well as enlightened events, we will also broaden and enrich the frames of women's photography and Australian history.
The use of smartphones displays many facets of contemporary mobility. Smartphones and those applications downloaded to the device enhance connectivity in regard to socialisation, entertainment, transactions, networking, activism, and mobilisation. While the device and applications help community building and boost a sense of belonging, they also generate alienation, exclusion and marginalisation. Such online mobility of capital, commodity, idea and emotion visualised on smartphones cannot take place without the parallel existence of technological, sociopolitical and economic infrastructure that is established in the physical world offline. In this light, this book argues that the use of smartphones, and the constant switch between online and offline, has meshed virtual, social and physical mobilities together. However, such inseparability is yet to break down the boundary that marks their distinctive and discrete existence. Interrogating what causes these obstructions will highlight the indispensable role played by the material and social infrastructure in this meshed mobility as well as the embedded structural constraints. It is equally important to look at migration and mobility beyond the points of departure and destination and trace the process in between. Thus, this book offers an insight into the compression and tension between online and offline and the interlaced modes of mobility. On the whole, the articles included in this book aim to answer two critical questions: (1) How does the use of smartphones by migrants and the people connected with them generate new modes of mobility? (2) How do online activities and offline infrastructure interact and result in this compression?
This scholarly biography traces the life and art of Lebanese-American neo-expressionist, Nabil Kanso (1940-2019). It explores key moments across the artist's transnational career by foregrounding his longest-running, internationally toured exhibition, the Journey of Art for Peace (1985-1993). More specifically, it traces the historical trajectory of his 10 × 28 mural-scale painting, Lebanon, from the circumstances of its production at the height of the Lebanese Civil War in 1983, through its short-lived exhibition history with the Split of Life series in the few years that followed. The book scaffolds an understanding of the artist as an activist and works toward offering distinctly spatial readings of his painterly practice, of which the act of bearing witness is highlighted as permeating the entirety of his oeuvre. It concludes with a contemporary recontextualization of Lebanon in the country's current social, political, and cultural climate, and emphasizes the artist's work as essential to the theorization of larger traditions of political and protest art.
The first of its kind and the result of a research fellowship wherein the author was invited to be the first to work through the artist's unpublished archive, this book lays the groundwork for scholarship on the art of Nabil Kanso. It draws extensively on primary source material, including personal notes, diaries, sketchbooks, correspondences, paintings, watercolors, photographs, recorded interviews, and the like.
The poems, novels and novellas that draw from paramythic forms and tropes draw from its symbolic power and its performative function, and often use it subversively to speak the unspeakable. They often merge incommensurate forms and include foreign words and registers or dialects, which lead to the need for translation, as well as the possibilities for what Apter calls the 'untranslatable'. Foreign words and strange customs as well as oral story-telling forms may be untranslatable to outsiders - but their usefulness is tied to what Apter refers to as a 'linguistic form of creative failure with homeopathic uses'. So, when the paramythic voice, forms and tropes are located, translated, compared and interpreted in works by Australian writers having a Greek heritage, we have a new way to read Australian literature. We no longer read these texts in isolation given an affiliation with an ethnic minority group, but instead we see these as works that, as Gunew says, 'share a world', works that include and converse with other neo-cosmopolitan writers with double or multiple cultural perspectives.
History from below uncovers overlooked protagonists contributing to (inter)national endeavour often against considerable odds. Mrs T. Edward Bowdich then Mrs R. Lee (1791-1856) is indicative. When women allegedly cannot participate in early nineteenth-century scientific exploration, discovery and publication, Sarah's multiple specialist contributions to French and British natural history have attracted no book-length study. This first appraisal of Sarah's unbroken production of discipline-changing scientific work over three decades - in modern ichthyology, in historical geography of West Africa and in the next-generational dissemination of expert scientific knowledge - does more than fill this gap. The book also pivotally investigates the intercultural, interdisciplinary and multi-genre reach of Sarah's pioneering perspectives and contributions, and how she could achieve her work independently in her own name(s) over three decades. Sarah's larger significance is then to provide a very different narrative for women at work in expert nineteenth-century natural history-making. By everywhere challenging the secondary, minor and domestic frames for women's contributions of the period, the pioneering perspectives of Sarah's story also provide alternative paradigms to the 'leaky-pipeline' model still informing women's careers and work in STEM(M) today.
Toyin Falola's astounding intellectual production must be one of the mysteries in the intellectual world. It has transcended the confined world of historical research into broader horizons that include the role of the public intellectual. The present study would undertake a rigorous analysis of the origins, continuities and discontinuities of this transformation. This means we have to recast the debates regarding who is a public intellectual from a multiplicity of discursive situations and historical and cultural contexts. We have to employ methodological parallels from North Atlantic intellectual traditions. How did the role of the public intellectual emerge in the first place in world intellectual history? Addressing this question would enrich this research endeavour immensely.
In interrogating comparative discursive formations, we shall re-evaluate the roles, functions and achievements of continental intellectuals such as Betrand Russell, Jean-Paul Sartre, Andre Malraux, Albert Camus, Michel Foucault, Edward Said, Wole Soyinka and Pierre Bourdieu. Again, this discursive element will give this study a global appeal and range.
Ahmedi's 'History of the Kings of the Ottoman Lineage and Their Holy Raid(s) against the Infidels' is the foundation text for the study of the rise of the Ottoman State. Virtually every scholarly work dealing with the subject refers to his versified account of the early Ottomans. Even though it encompasses only a limited period of the Ottoman dynastic history, its importance derives from the fact that it is the oldest annalistic account of Ottoman history that has come down to us. Because the earliest Ottomans left no accounts of themselves, Ahmedi's work became the key source - though almost always without a proper reading of the text - for subsequent theories regarding the social and political structure of the early Ottoman State.
The overwhelming religiosity found in Ahmedi's poem on the Ottomans continues to stir debate among historians. However, his fourteenth-century representation of the ways Ottomans adapted Islam to conform with beliefs of their past reflected a specifically Turkish interpretation of Islam. We can follow that approach in the actions and writings of leaders and poets of succeeding generations of Ottomans all the way to the eighteenth century - that approach was framed by a medieval inheritance whose discursive characteristics continued for centuries. Ahmedi was a discourse-founder and his aim was to represent the Ottoman rulers as pious Muslims.
Williams fought a good fight for a better democracy and the collective equal rights of African Americans. He was not just a revolutionary voice and internationalist leader and voice in the Black Power movement, and should not be forgotten or dismissed because he maintained other reasons for raging his grievance towards the policies and practices of democracy in the United States. Robert F. Williams neither should be reduced to the status of a tool of Cold War politics nor to a study about armed self-defence. Rather, in his contesting the government's refusal to defend the human rights of 22 million African Americans, Williams' actions and uncompromising stance directly and affirmatively addressed the promise and rights guaranteed under US citizenship and the constitutional rights of the members of that society. Williams critically questioned numerous unjust acts and human rights violations, and waged (often a one-family man) war against America's inability to practice principles of freedom and democracy, when these mistreatments were ignored. Robert F. Williams was an independent thinker, a compassionate and intelligent man. He was a common man, and despite his lofty intelligence, he was an American, claiming his right to his American citizenship. He was acutely aware of the broken promises of the United States. Yet, he nonetheless remained fully invested in assuming all of the rights, privileges, and responsibilities the Constitution guaranteed American citizens of African descent.
Wearing T-shirts that read “Ride, Sally Ride,” Americans cheered as Dr. Sally K. Ride became the first American woman in space as she blasted off aboard STS-7 on June 18, 1983.1 Ms. Magazine celebrated that Ride's flight penetrated “NASA's world of ‘flaming phallic rockets,’” symbolizing American women's breakthrough and visibility in male-dominated spaceflight. Her flight took place as Americans attempted to navigate women's growing independence and the pop-culture world of Three's Company, Annie Hall, stay-at-home dads and Erma Bombeck. At the same time, rugged indi¬vidual masculinity reemerged in films such as Rocky, Rambo, The Right Stuff, and Top Gun as Jerry Falwell and Phyllis Schlafly blamed feminism for social ills. Ride's feat came at a time of clashing American gender roles, an identity crisis following the wave of defeat in Vietnam, civil rights and a new reusable spacecraft that once again promised hope.
American spaceflight needed to be reinvigorated as Americans grew increasingly bored with space feats. Between 1973 and 1979, Skylab circled the Earth. On July 15, 1975, NASA launched the first Apollo-Soyuz mission, and it appeared the Americans and Soviets made détente in space. Jet pilot team¬work prevailed, and Americans grew tired of the “pale, male, and stale” astro¬nauts. NASA proposed a new space transportation system (STS) to “salvage human spaceflight” at a time when “ordinary passengers who might receive little training, and could be almost anyone” could fly in a reusable shuttle.
Matthew H. Hersch's Inventing the American Astronaut argues that the shuttle, and the diversity of the astronauts aboard, democratized American spaceflight technology.
On May 5, 1961, NASA launched the first American astronaut into space aboard the Mercury craft Freedom 7. The feat came less than a month after the Soviets blasted cosmonaut Yuri Gagarin into orbit on April 12, 1961. Aboard his capsule, Vostok I, Gagarin spent a total of one hundred eighty minutes in space. He orbited the Earth once. Shepard's flight lasted around fifteen minutes, about five of which were in space. He did not orbit the Earth but rather completed a suborbital flight. However, the American public discourse lauded Shepard's feat as more impressive than Gagarin's because Shepard exercised control over his craft. Even Shepard recalled in his memoir that while shifting his capsule he shouted out, “We’re doing something in space on our own. We’re first with it! Manual control of a spaceship. Dyn-o-mite!”Shepard's emphasis on being first with manual control acted as a meta¬phor for a reinvigorated masculinity as the Americans trailed the Soviets into space. Jet test pilot-controlled spacecraft defined the American astro¬naut image. The spacecraft and its technology in relation to the astronaut's body created a cultural narrative of spaceflight that brought hope for the future. This astronaut-controlled spacecraft railed in the face of a perceived flagging American vigor. The first astronauts reinvigorated masculinity as they performed death-defying feats while mastering technology. They were men who performed masculinity through Michael W. Hankins’ fighter-pilot characteristics of aggressiveness, independence, heroic imagery, technology and community that depicted astronauts as metaphorical medieval space knights. But the first astronauts were also men who were reliant on automa¬tion, button-pushing and teams of engineers for successful spaceflights on the New Frontier.