Suchergebnisse

Dans cet article, Michael Singleton, unique docteur formé par l'anthropologue britannique E. E. Evans-Pritchard, retrace son parcours d'anthropologue, de théologien, de missionnaire puis, résolument, d'ethnologue. D'où il ressort qu'il n' a vu ni don ni religion dans les sociétés africaines dans lesquelles il a vécu et sur lesquelles il a travaillé. Alain Caillé objecte à Michael Singleton que, s'il ne veut voir ni religieux ni don (ou « donner ») dans les sociétés africaines qu'il a pratiquées, c'est peut-être parce qu'il en a une conception trop grandiose, trop lévinassienne.

AbstractLong‐term unemployment more than doubled during the United Kingdom's Great Recession. Only a small fraction of this persistent increase can be accounted for by the changing composition of unemployment across personal and work history characteristics. Through extending a well‐known stocks‐flows decomposition of labour market fluctuations, the cyclical behaviour of participation flows can account for over two‐thirds of the high level of long‐term unemployment following the financial crisis, especially the procyclical flow from unemployment to inactivity. The pattern of these flows and their changing composition suggest a general shift in the labour force attachment of the unemployed during the downturn.

Pour éviter de parler de tout et de n'importe quoi à la fois, on a intérêt à donner un sens et un seul et non pas trente-six aux termes employés. Or, en « essentialisant » l'étymologie, si « être religieux » c'est « se trouver obligé à l'égard de l'autre que proprement humain », il y a des cultures fondamentalement areligieuses puisqu'elles ne doivent rien au Tout qui leur donne tout gratuitement, et d'autres foncièrement irréligieuses puisqu'elles permettent à l'individu de tout prendre et de ne rien devoir à autrui qui n'est pas dans son intérêt. Ce qui laisse entre les deux le lieu proprement religieux du donnant-donnant maussien.

The traditional definition of language aptitude sees it as "an individual's initial state of readiness and capacity for learning a foreign language, and probable facility in doing so given the presence of motivation and opportunity" (Carroll, 1981, p. 86). This conception portrays language aptitude as a trait, in the sense of exhibiting stability over long periods of time and being immune to training. The trait view of language aptitude tends towards the notion that it is innate, and indeed language aptitude has often been associated with the popular notion of a "gift for languages" (cf. Rosenthal, 1996, p. 59). The view of language aptitude as an innate trait has, however, long been questioned (see e.g., Neufeld, 1978). Recently, this questioning has intensified (see Singleton, 2014), especially since the development of a widespread consensus that working memory needs to be recognized as an important component of language aptitude (see Wen, 2016). Working memory was also once thought of as a trait, but is now recognized as susceptible to the influence of experience and instruction (see e.g., Williams, 2012). The present paper will track the trajectory of the above theoretical discussion and will explore the implications of the stage it has now reached.

A key question in any environmental dispute is the nature of what is under discussion. 'Cosmopolitics' – political battles over the form of reality – are a feature of many environmental clashes. This article focuses on one such clash: during the summer of 2014, grindadráp – the iconic practice of driving pilot whales for meat – was the big news item in the Faroe Islands. More accurately, a conservation campaign by the controversial group Sea Shepherd Conservation Society (SSCS), Operation Grindstop 2014, garnered most attention. Aiming to stop or at least disrupt the 'barbaric' and 'sadistic' grindadráp, SSCS were involved in several confrontations with Faroese authorities and publicly engaged with Faroese pro-whaling advocates in several discussions that were seemingly fruitless. Based on 3 months fieldwork during the campaign, this article describes a 'political ontology' of Grindstop 2014. What emerged was a 'hybrid' born of a clash between two fundamentally dissonant systems of ordering, which structured and were reinforced by various practices, both discursive and material. Activists on both sides were engaged in a cosmopolitical struggle to decisively enact their orderings, creating alternative stories of whales, Faroese whaling, the ocean environment and modernity. The aim is to understand what happened when these orderings met. This article argues that throughout the summer these two orderings moved apart, consequently hiding the diversity of opinion and discussion within Faroese society around grindadráp. As such, alternative orderings of grindadráp were suppressed, notably those voiced by Faroese activists arguing that the practice should cease because of the high levels of toxins in pilot whale meat.Key words: Faroe Islands, whaling, political ontology, cosmopolitics

A key question in any environmental dispute is the nature of what is under discussion. 'Cosmopolitics' – political battles over the form of reality – are a feature of many environmental clashes. This article focuses on one such clash: during the summer of 2014, grindadráp – the iconic practice of driving pilot whales for meat – was the big news item in the Faroe Islands. More accurately, a conservation campaign by the controversial group Sea Shepherd Conservation Society (SSCS), Operation Grindstop 2014, garnered most attention. Aiming to stop or at least disrupt the 'barbaric' and 'sadistic' grindadráp, SSCS were involved in several confrontations with Faroese authorities and publicly engaged with Faroese pro-whaling advocates in several discussions that were seemingly fruitless. Based on 3 months fieldwork during the campaign, this article describes a 'political ontology' of Grindstop 2014. What emerged was a 'hybrid' born of a clash between two fundamentally dissonant systems of ordering, which structured and were reinforced by various practices, both discursive and material. Activists on both sides were engaged in a cosmopolitical struggle to decisively enact their orderings, creating alternative stories of whales, Faroese whaling, the ocean environment and modernity. The aim is to understand what happened when these orderings met. This article argues that throughout the summer these two orderings moved apart, consequently hiding the diversity of opinion and discussion within Faroese society around grindadráp. As such, alternative orderings of grindadráp were suppressed, notably those voiced by Faroese activists arguing that the practice should cease because of the high levels of toxins in pilot whale meat.