In this article, the ubiquitous visibility of Indian nationalist authors in the public sphere and academic scholarship is contrasted to the conspicuous invisibilization of authors in those domains who took critical and contrary stances on the Indian nationalist movement and ideology. S. Natarajan, also known as ‘Sarada’, was a Tamil migrant hotel worker who fashioned himself into a prodigious fiction writer in the Telugu public sphere during the late 1940s and early 1950s. Even in a brutally exploitative condition, he managed to engage in literary activity. His singularly important realist novel was Manchi-Chedu (literal English translation Good-Evil, serialized in 1954). Written in Telugu, it narrates the entangled life journeys of three ordinary individuals. It also engages with the immensely violent and tragic dimensions of problematic aspects of modern societies, such as destitution and prostitution.

The tragedy of the protagonists indicates the exploitative conditions under which Sarada wrote and his disillusionment with the newly independent India. The novel articulates a brutally exploited worker’s perspective of a triumphant Indian nationalism at ‘the moment of arrival’ and its meaning for the dispossessed. While realist aesthetics is always associated with the concerns and anxieties of Indian nationalism in post-colonial critical discourse, Sarada’s realism proposes an ideological critique of Indian nationalist discourse. Manchi-Chedu is a 1950s novel that belongs to a period in which India was transitioning from a colony of the British empire to an independent nation-state. By portraying the aspirations, struggles, and travails of ordinary individuals, Manchi-Chedu interrogates the dominant representation of women in the Indian nationalist novel and discourse. The novel, which achieved spectacular success and reception in the Telugu public sphere, shows the different kinds of imagination (about the nation) in regional literature.

This article introduces and comments on some of the themes raised by contributors to the special issue on my work. The contributions are divided into two categories. First, those delving into the sources and coherence of my many different projects. Second, those who try to apply to the law of the European Union the methods I have deployed to study American constitutionalism.

This essay investigates one aspect of the relationship between contemporary apologetics and cultural studies. It begins with a consideration of Avery Dulles’ famous History of Apologetics. While noting the many virtues of Dulles’ work, it critiques his lack of attention to the role of imagination, emotion, narrative, and personal testimony. The essay argues that Dulles’ work shows how constricted the study of apologetics has often been in comparison with its practice. The essay goes on to note recent developments in research into apologetics which have begun to apply recent philosophical and theological interest in narrative, imagination, and the emotions to this field. It explores the increasingly sophisticated conceptual apparatus available for this task, in particular the concepts of the Social Imaginary and the Overton Window. Finally, the essay attempts a dialogue with certain aspects of secular advocacy, in relation to the role of emotion in the public square. It concludes that the use of conceptual resources from other disciplines, and engagement in dialogue with secular advocacy, may be of benefit to apologetics.

Environmental scientists and managers increasingly recognize that socio-cultural evaluations expand the understanding of human–nature relationships. Here, user groups’ perceptions of the benefits from and threats to nature were analysed in Tierra del Fuego National Park, Argentina. We hypothesized that the different relationships of users to this place would lead to significantly different valuations among local Ushuaia residents (n = 122), Argentine nationals (n = 147) and international tourists (n = 294). All users perceived a broad spectrum of benefits. The three groups assessed intrinsic and relational values more highly than instrumental benefits, and significant differences included a higher mean valuation of benefits by Argentine visitors. Overall, threats were less perceived than benefits, and significant differences included a higher mean threat assessment by Ushuaia residents. To explain these relationships, we found that mean valuations of benefits and threats were weakly related to increased biodiversity knowledge for residents and international tourists, but not for Argentine visitors. These findings can orient environmental management in Patagonia and elsewhere by identifying areas where information can improve user experiences and by contributing a more pluralistic understanding of nature from multiple stakeholders.

The development of social gerontology has led to the emergence of its own terminology and conceptual armoury. ‘Ageism’ has been a key concept in articulating the mission of gerontology and was deliberately intended to act as an equivalent to the concepts of racism and sexism. As a term, it has established itself as a lodestone for thinking about the de-valued and residualised social status of older people in contemporary society. Given this background, ageism has often been used to describe an overarching ideology that operates in society to the detriment of older people and which in large part explains their economic, social and cultural marginality. This paper critiques this approach and suggests an alternative based upon the idea of the social imaginary of the fourth age. It argues that not only is the idea of ageism too totalising and contradictory but that it fails to address key aspects of the corporeality of old age. Adopting the idea of a social imaginary offers a more nuanced theoretical approach to the tensions that are present in later life without reducing them to a single external cause or explanation. In so doing, this leaves the term free to serve, in a purely descriptive manner, as a marker of prejudice.

“Diversity” is the focus of a wide-ranging corpus of normative discourses, institutional structures, policies and practices in business, public sector agencies, the military, universities and professions. Here, a brief account of the rise and diffusion of the term is provided. It now addresses a wide variety of social differences, while at least six distinct facets or goals of diversity policy can be discerned. Ambiguity, multivocality and banality are key characteristics of diversity discourse, but these function to strengthen, rather than weaken, the spread and acceptance of the notion. In many settings the commitment to diversity is mainstreamed, expected, and even taken-for-granted. Diversity discourse is related to ongoing processes of social diversification, but its diffusion is not driven by these processes. Overall, despite its many imprecisions, the impacts of the diversity corpus entail a transformation, or at least refinement, of the social imaginary.