Books on the topic 'Cultes – Togo'

Scotland’s population history since the middle of the nineteenth century has too often been written either at a national level or as if what happened in a particular area was unique. There has been too much focus on losses, failings, or crises, and too little on successes and improvements in people’s experiences of life. There were multiple demographic Scotlands, linked to the diversity of the country’s economy, geography, and cultures, and many successes as well as failures. The book sets Scottish demography in a wider British and Western European framework and shows how patterns and trends from the past influence the present and the future demography of the country. Scotland’s outstandingly detailed published reports, many hitherto hardly used, are briefly described

This volume focuses on questions of Greek and non-Greek cultural interaction in the eastern Mediterranean and the ancient Near East during a broadly defined Hellenistic period from 400 BCE–250 CE. While recent historiographical emphasis on the non-Greek cultures of the eastern Mediterranean is a critical methodological advancement, this volume re-examines the presence of Greek cultural elements in these areas. The regions discussed—Asia Minor, Egypt, the Levant, and Mesopotamia—were quite different from one another; so, too, were the cross-cultural interactions we can observe in each case. Nevertheless, overarching questions that unite these local phenomena are addressed by leading scholars in their individual contributions. These questions are at the heart of this volume: Why did the non-Greek communities of the Eastern Mediterranean engage so closely with Greek cultural forms and political and cultural practices? How did this engagement translate into the daily lives of the non-Greek cultures of Asia Minor, the Levant, Mesopotamia, and Egypt? Local engagement differed from region to region, but some elements, such as local forms of the polis and writing in the Greek language, were attractive for many of the non-Greek communities from fourth-century Anatolia to second-century Babylon. The Greek empires and the Greek communities of the Eastern Mediterranean, too, were transformed by these local interpretations. The presence of adapted, changed, and locally interpreted Greek elements deeply entrenched in each community’s culture are for us the many forms of Hellenisms, but it is ultimately these categories, too, that this volume wishes to examine.

Cultures are defined in many ways and may mean different things. Culture consists of meanings, symbols, and ways of living that are shared by a group of people and within consists of microidentities which are related to gender, religion, sexual orientation, and many other factors. Cultures influence our world view, child rearing, responses to distress, explanatory models, and pathways into professional care. Increasingly, clinicians in medicine, but in psychiatry in particular, have become aware of the way that culture affects precipitating distress, its perpetuation, and prognosis. Cultures and society determine how healthcare is funded. Cultures are not confined to patients; health professionals also carry their own cultures related to professional values and training. Therefore it is important for healthcare professionals to be culturally competent, which reflects good clinical practice. In this volume, practical ways of assessing and managing patients are described, especially for those patients whose cultural background may be different from those of clinicians. It is critical to understand the impact of culture on individuals, their families, and their carers. Assessment using clinical tools needs to be culturally appropriate and sensitive too. Instruments for assessment need to be valid and culturally appropriate. Cultural formulations are helpful in ascertaining contributing and relieving factors. Engaging therapeutically and developing a therapeutic alliance is at the heart of successful patient outcomes. The impact of culture on presentation is described. Using medications in appropriate ways is explained, along with pharmacokinetics and pharmacodynamics.

Este livro resulta em grande parte das contribuições para o Colóquio 'VISTO DE COIMBRA - O Colégio de Jesus entre Portugal e o Mundo' que decorreu na Universidade de Coimbra em Maio de 2017 e culminou com a exposição homónima no Museu da Ciência da UC em Setembro do mesmo ano, mas também do ciclo 'Cultura Ciência Culto' que teve lugar durante todo o ano de 2016. Deste ciclo fizeram parte duas exposições documentais ('Cultura, Ciência e Culto' no Arquivo da Universidade de Coimbra e 'A Conimbriga Vrbe Ad Orbem - De Coimbra para o Mundo' na Biblioteca Joanina), além de várias palestras e apresentações de livros. Na capa reproduz-se uma gravura da Lua feita por Cristovão Borri (Collecta Astronomica, 1631), muito provavelmente o mais antigo documento gráfico de uma observação astronómica feita em Portugal e que teve lugar na cidade de Coimbra. Sobre a figura pode ler-se ‘em Coimbra, a exata face da Lua crescente, com idade de seis dias, vista por um tubo ótico em julho de 1627’.

This chapter examines the reasons for the decline of the Maitreya School. It suffered first from a series of unfortunate historical happenstances: the devastation of World War II, Taixu’s untimely death in 1947, and the Communist revolution of 1949. Under the Communists on the Mainland, there was no space for further development or propagation of the cult. Under the Nationalists on Taiwan, things were not as dire, but the cult suffered there too. Yinshun, Taixu’s most prominent follower, developed Taixu’s Maitreyan thought in ways that diffused its underlying values while making their radical roots explicit. Under martial law, this provided the pretext for rivals to bring Yinshun down, which had a chilling effect on potential proponents.

Inspired by research in anthropology and cognitive science that places analogical thinking at the center of human culture and cognition, this chapter focuses on the metaphors by which western Central Africans, particularly speakers of Kikongo, understood—and withstood—the horrors of the Middle Passage and New World enslavement. Canoe metaphors figured prominently in West Central Africa. So too did tropes making ontological connections between things designated by phonetic (near-) homonyms. Both types of analogies helped people explain their lineage origins (locating them in past migrations under duress), find cures for social ills, seal marriages and other alliances, and open liminal paths from suffering to plenitude in this world and in the afterlife. Based primarily on the author’s research in dictionaries of African languages, particularly Kikongo, and on Central African cults of affliction-fruition in Brazil’s 19th-century Southeast, the essay argues that strong shipmate bonding during the Atlantic crossing embodied these homeland metaphors.

The first Western translation of the Tibetan Book of the Dead by Walter Y. Evans-Wentz (1927) played a central role for the emerging belief that experiences near death are prevalent in non-Western cultures too. Especially noteworthy is the Tibetan Buddhist description of “Clear Light of Pure Reality,” but also frightening experiences of consciousness in the afterlife realm, and the necessity of a “guide.” The chapter describes how Theosophical preconceptions led to a view that Tibetan Buddhism corroborates premortal and postmortal out-of-body experiences or rebirth doctrines. As such, it became highly influential for C.G. Jung and other scholars of the “psyche,” paranormal experiences, and religion, allowing them to argue for a transcultural dimension of experiences near death, and experiences after death.

This chapter attempts to frame European Romanticism against the background of that ‘somewhat enigmatic event’ which, between the end of the eighteenth and the beginning of the nineteenth century, was said by Foucault to have begun European modernity: the discovery of ‘the historicity of knowledge’. By the middle of the eighteenth century, the monogenetic assumption that humankind was of a single Adamitic origin, created by one God, and universally attending to one divinely ordained natural law, had already fallen into disrepute under the attack of Reason; once Reason too, along with its presumption of one ‘unchanging human nature’, was relativized after the European discoveries of different cultures and ancient civilizations, a new outlook on life, which Meinecke called historismus, ‘rose’ to change once and for all European culture’s very understanding of its world.

Management studies has “lost its way” by advancing instrumental research too frequently foreclosing its larger ethical and practical implications. The authors argue for bracketing the excessively technical and scientistic orientation of much management research by re-questioning the purposes, presuppositions and prejudices on which management and organization theories have been based. They explore philosophical approaches capable of grounding a restored public trust. These range from the use of phronesis (practical wisdom) in Business School curricula, rather than either pure techne or pure theoria, to recovering exemplars of codetermination in workplace practices and cultures that affirm in practice a deeper regard for human dignity than mere resource efficiency. These examples offer antidotes to entrenched managerialism in neoliberalism, embedding social and ecological concerns in organizational purposes. Management legitimacy is enhanced when viewed as a process accomplishing ends that support rather than alienate public confidence.

Musicians’ relationships with algorithms have deep precedents in the confluence of music and mathematics across millennia and across cultures. Technological and musico-mathematical precedents in the ancient world predate the Arabic etymology of the term ‘algorithm’. From Guido d’Arezzo’s hand to rule systems in music theory and eighteenth-century ars combinatoria, there is a rich background to twentieth-century rule-led music making. Robotic music, too, has precedents, and there is an interesting proto-computational thread linking the automata builder Vaucanson to early programmable weaving looms. Ada Lovelace’s writing, Joseph Schillinger’s composition system, and John Pierce’s 1950 stochastic music science fiction article provide productive insight into the origins of algorithmic music. Indeed, the world’s musics reveal a panoply of interesting practices, such as campanology, Nzakara court harp music, time structures in Indian classical music, and many more examples of the rich combinations of music and mathematics often predating musical computer science.

In recent decades, substantial advances have been made in the creation of systematic procedures for the conduct of policies relevant to an organization's human resources. These developments present challenges to the validity of personnel practices that have been honed in monocultural settings. Put rather too crudely, companies must either modify their practices to accommodate the increasing diversity of their workforces, or they must find ways to create sufficiently uniform organizational cultures to permit the retention of the procedures developed earlier. An early indication of the difficulties inherent in the second of these options was provided by Hofstede's survey of IBM employees. This article discusses the conceptual framework provided by Hofstede's project. It then considers some of the major ways in which cultural variations may affect organizational behavior. The article draws on both nation-level and individual-level concepts in detailing a cultural perspective on several key issues relevant to personnel psychology.

Volunteers have a long history of supporting the development and delivery of hospice and palliative care in most countries throughout the world. As hospice and palliative care services anticipate significant increasing and changing demands, it is recognised that volunteers have a vital role to play in supporting the future delivery of services. However, as society changes so too does volunteering. This multi-author text explores the complex phenomenon of hospice and palliative care volunteering from an international perspective and considers the influence on volunteering of different cultures and constructs. The book also explores the likely impact of changes in hospice and palliative care on volunteers and considers how and why volunteering itself is changing and the subsequent implications for managers, organizations, and policy makers. This book does not attempt to offer solutions to the many challenges ahead, but rather poses questions that may help to reflect on new possibilities and opportunities.

In Nietzsche’s first book The Birth of Tragedy (1872), cultural renewal is paramount among his concerns. The standard story about Nietzsche’s philosophical development is that he soon becomes disillusioned with this project, and his mature philosophy undergoes a radical shift. Instead of reposing his hopes in a broader culture, he comes to occupy himself instead with the fate of a few great individuals, or, at the extreme, perhaps mainly with his own quasi-artistic self-cultivation. The book questions this individualist reading that has become prevalent, and develops an alternative reading of Nietzsche as a more social thinker, whose sees cultural excellence as no less important. Nietzsche, on this reading, does not think that great individuals are all that ultimately matter. What matter too are whole cultures, understood not just as sources of artistic stimulation or existential succor, but, like great individuals, as ends in themselves: namely, as the collective manifestation of powerful, beautiful, and admirable forms of human life. The best cultures, as Nietzsche will repeatedly suggest, are like great artworks. The book develops this analogy, one with a heritage in the German Romantics, and explores its philosophical implications. It uses Nietzsche’s perfectionistic ideal of a flourishing culture, and his diagnostics of cultural malaise, as a point of departure for reconsidering many of the central themes in his ethics and social philosophy, as well as for understanding the interconnections with the form of cultural criticism that was part and parcel of his distinctive philosophical enterprise.

This concluding chapter examines the structure of the composite books 11 and 12, in which the prophesied destruction of Eden corresponds, antithetically, to the building of Pandaemonium at the beginning of Paradise Lost in book 1. After the Fall, Eden might become a temple, oracle site, a grove of pagan rites, goal of pilgrimage—it has already, at the moment that Satan invades it in book 4, been compared to the sheepfold of the Church, prey to thieves, a Church too rich to escape corruption. In books that predict the rise of empires, God dissociates his cult from power and wealth, closing down and eventually washing away Eden, lest it become another Pandaemonium—a haunt of foul spirits.

Sephardi identity has meant different things at different times, but has always entailed a connection with Spain, from which the Jews were expelled in 1492. While Sephardi Jews have lived in numerous cities and towns throughout history, certain cities had a greater impact on the shaping of their culture. This book focuses on those that may be considered most important, from Cordoba in the tenth century to Toledo, Venice, Safed, Istanbul, Salonica, and Amsterdam at the dawn of the seventeenth century. Each served as a venue in which a particular dimension of Sephardi Jewry either took shape or was expressed in especially intense form. Significantly, these cities were mostly heterogeneous in their population and culture — half of them under Christian rule and half under Muslim rule — and this too shaped the Sephardi worldview and attitude. While Sephardim cultivated a distinctive identity, they felt at home in the cultures of their adopted lands. The book demonstrates that Sephardi history and culture have always been multifaceted. The book's interdisciplinary approach captures the many contexts in which the life of the Jews from Iberia unfolded, without either romanticizing the past or diluting its reality.

The Battle of the Classics criticizes contemporary apologetics for the humanities and presents a historically informed case for a decidedly different approach to rescuing the humanistic disciplines in American higher education. It uses the so-called Battle of the Classics of the late nineteenth and early twentieth centuries as a springboard for crafting a novel foundation for the humanistic tradition. The book argues that current defences of the humanities rely on the humanistic disciplines as inculcators of certain poorly defined skills such as “critical thinking.” It finds fault with this conventional approach, arguing that humanists cannot hope to save their disciplines without arguing in favor of particular humanities content. As the lackluster defenses of the classical humanities in the late nineteenth century help prove, instrumental apologetics are bound to fail. All the same, the book shows that proponents of the Great Books favor a curriculum that is too intellectually narrow for the twenty-first century. The Battle of the Classics thus lays out a substance-based approach to undergraduate education that will revive the humanities while steering clear of overreliance on the Western canon. The book envisions a global humanities based on the examination of masterworks from manifold cultures as the heart of an intellectually and morally sound education.

This chapter examines some of the curate’s eggs of epilepsy. Examples in which the bright light of success is obscured by shadows cast from the dark side. It starts by pointing out the erratic nature in which science has advanced in the modern period, using the theories of causation of epilepsy as an example. This is not a linear path to the stars but a course influenced by societal and political fashion, with many culs-de-sac and wrong turnings, now as much as in the past. It considers, too, the extraordinary bureaucracies which underpin communication in epilepsy today—the journals, the congresses, and the professional organisations—and that govern the regulation of drug therapy. The landscapes within which these bureaucracies operate are often marked by short-termism, politics of the parish pump variety, the impact of often rather tiresome personalities, and the dead hand of regulation and ‘guidance’. There have been steps forward and some reverses, but most is Brownian movement.

Julie Doucet, who started publishing in the late 1980s, is a cartoonist and artist best known for her semi-auto biographical works, as depicted in her Dirty Plotte series as well as My New York Diary. Coming into her own in the late 1990s, when she first started self-publishing her comics, Gabrielle Bell rose to prominence with her 2009 book of short story comics, Cecil and Jordan in New York, as well as her diary comics, which have been recurrently collected in full-length books. While each artist has a unique perspective, style, and world view, the essays in this book investigate these artists' shared investments informal innovation and experimentation and in playing with question soft he auto biographical, the fantastic, and the spaces in between. This volume brings to gether eight original essays, including an extensive introduction, in addition to five republished interviews with the artists. Utilizing a variety of methodologies (archival work, gender theory, genre theory, etc.), the engagements in this book reflect how, despite the importance of finding “a place in side yourself” in order to create, this space is always, for better or worse, also as hared space, culled from, and subject to, surrounding lives, experiences, and subjectivities. Both the world of comics and its critics have been male-dominated for too long. The essays in this volume allow us to think about women’s place in the comics canon, while also appreciating Doucet and Bell as unique artists with powerful personal visions.

Endocarditis is defined as an inflammation of the endocardial surface of the heart. This may include heart valves, mural endocardium or the endocardium that covers implanted material, such as prosthetic valves, pacemaker/defibrillator leads and catheters. Infective and non-infective-related causes must be distinguished. In most cases, the inflammation is related to a bacterial or fungal infection with oral streptococci, group D streptococci, staphylococci and enterococci accounting for 85% of episodes. Infective endocarditis (IE) is a serious disease with an incidence ranging from 30 to 100 episodes/million patient-years. From various portals of entry (e.g. oral, digestive, cutaneous) and a subsequent bacteraemia, pathogens can adhere and colonize intracardiac foreign material or onto previously damaged endocardium due to numerous complex processes based on a unique host–pathogen interaction. Rarely, endocarditis can be related to non-infective causes, such as immunological or neoplastic. Mortality is high, with more than one-third dying within a year of diagnosis from complications such as acute heart failure or emboli. This disease still remains a diagnostic challenge with many cases being identified and subsequently treated too late. Diagnosis of IE usually relies on the association between an infectious syndrome and recent endocardial involvement. Blood cultures and echocardiography are the main diagnostic procedures, but are negative in almost 30% of cases, requiring the use of more sophisticated techniques. Computed tomography, magnetic resonance imaging and positron emission tomography are promising imaging modalities. Improved understanding of its pathophysiology and the development of relevant diagnostic strategies enables accelerated identification and treatment, and thus an improved prognosis.

This book examines vernacular and Latin anchoritic writings in England (c.1170–1400) as these participated within late medieval negotiations between the distinct, and at times divergent, cultures of religious reform and spiritual charisma. It argues that admonitory (or regulatory), devotional, and hagiographic works composed for anchorites transmit, together with their intertexts, the urgent need within orthodox culture to manage the various and potentially unruly spiritualities so often associated with late medieval charismatics, including anchorites. So too, this study traces through the images of embodiment and angelic mediation a set of religious and cultural tensions around the efforts by religious (esp. clerical, monastic, and mendicant) elites to align individual and charismatic gifts (1 Cor. 12:8–11) with the widespread calls for obedience and submission to church authorities. This masculine suspicion of spiritual gifts was strategically framed within a discourse about (and in defence of) the clerical, Eucharistic, and ecclesial body, often in reaction against the increasingly acute threat of religious dissent. Related to these developments were the dominant narratives of corporate unity that marshaled images of angels—at once the messengers of charismatic power and the celestial associates of orthodox culture—as well as the Pauline text on angelic transfiguration (2 Cor. 11:14) to articulate major challenges at the level of institutional authority and spiritual power. Underwriting the fragile boundary between heresy and orthodoxy, mainstream figurations of charisma and the angelic image worked on behalf of a culture of reform and/as transformation in its efforts to secure the clerical and ecclesial body from corruption and falsification.

La presente investigación es el resultado de un esfuerzo por conciliar el oficio del historiador con las tareas de jurista, en una empresa que obliga a un diálogo entre dos saberes complejos y prolijos en sus fundamentos y alcances –desde sus diversas posturas epistemológicas–, con las realidades del ejercicio profesional y frente a las exigencias del método científico, para ofrecer una lectura, construir una relación de fuentes, trazar el mapa de futuros estudios y, sobre todo, atreverse a explorar los caminos de la interdisciplinariedad en la investigación científica, más reales que discursivos. Al tiempo que se presenta a la comunidad académica como el fruto de un esfuerzo investigativo, siempre incompleto y en permanente retroalimentación, es muy importante señalar que es, igualmente, el resultado de una tarea que pretende formar juristas interesados en las ciencias humanas y sobre todo en la historia como una manera de comprender las dinámicas socio históricas que están en el fondo de las materializaciones de nuestro sistemas jurídicos de tradición europea románica, canónica y de base hispánica. Valga la pena insistir en la riqueza de un proceso en que jóvenes abogadas de los últimos años de estudio de la profesión, se alejaron por un momento de las angustias del litigio y los apremios de términos vencidos, para desplazarse hacia el archivo histórico, aproximarse a un periodo sobre el cual los historiadores más cultos y puristas no tienen total consenso, usar guantes, y tapabocas para desempolvar sin mucha certeza un dato que nos permitiera avanzar en una hipótesis sobre la incompletud de las fuentes, la de los textos mismos y la de los logros argumentativos de cada uno de los capítulos desarrollados. Es indiscutible que se trata de excusar las falencias y reconocer la enorme dificultad de los resultados. La obra parte de una búsqueda de fuentes para responder a la pregunta principal: ¿Cómo circularon los textos los textos y discursos jurídicos de esa herencia hispánica en el derecho de las repúblicas en pleno fervor ilustrado? Y se ocupa de desentrañar interrogantes específicos ¿cuántos y cuáles eran los libros más representativos de dicha tradición? ¿cómo caracterizar una cultura del libro jurídico en las obras que cruzaban a ultramar? ¿cómo se movía la cultura del libro en general y en especial la del jurídico en este virreinato de la Nueva Granada echando un vistazo sobre sus homólogos de mayor importancia como el Virreinato de Nueva España o de Lima? ¿qué tipo de discurso ilustrado llega por la vía de la recepción de las ideas ilustradas francesas o inglesas? y ¿cuál era el clima general del virreinato neogranadino para permitir a estas ideas hacer parte de una pretendida cultura jurídica de base ilustrada cuyo influjo se pudo extender como una de las causas posibles del proceso de independencia. Las jóvenes abogadas que asumieron estos perfiles para construir sus relatos, hoy en su mayoría abogadas tituladas y en ejercicio, con respeto y más que justificada inexperiencia, realizaron los informes que hacen parte de la obra, con la premisa respetuosa de lo complejo de hacer Historia de Derecho, y de incorporar algunas herramientas y prácticas del historiador al ejercicio profesional del derecho. Esta obra honra este esfuerzo.

With the rise of populist, anti-constitutional sentiment and the normalization of the anti-terror state it has once again become imperative to explain what constitutionalism means for the constitutional legal order and the political community which is meant to live by it. This book’s intention is less to guide technically proper constitution-writing and interpretation, but rather showing what is at stake in the debate on constitutionalism. It aims to demonstrate why constitutionalism should continue to matter. In doing so, the constitutional facts are left to speak for themselves. Muses and technicians of classic constitutions are lined up alongside the inspired architects of more recent ones to show what constitutionalism can be about and what constitutions have become in constitutional law. Constitutional democracy is more fragile and less ‘natural’ than autocracy. Unfortunately, more and more people find autocracy attractive, because they were never forced to understand or imagine what despotism is. They also conveniently failed to protect themselves emotionally and intellectually against the cult of simple solutions. Generations who lived in stable democracies with the promise that their enviable world will become the global ‘normal’ find this difficult to conceive. It is difficult, but never too late to look at one’s own constitutional system as one that is fragile and in need of constant attention and care. Therefore, recapitulating how constitutionalism protects us and how it can be undone with its very own means became the task of this book.

Screening the Golden Ages of the Classical Tradition explores how films and television programs have engaged with one of the most powerful myths in the Western classical tradition: that humans once lived under ideal conditions, as defined by proximity to the divine. We feel nostalgia for this imagined origin, regret at being born too late to enjoy it, and worry over why we lost it. We seek to recover that “golden age” by religious piety—or, by technological innovation, try to create our own utopia. The breach between this imagined world and lived reality renders these mythical constructs as powerful political tools. For the “golden age” concept influences how participants in the Western classical tradition view our own times by comparison, as an “iron age” whose degradation we lament and wish to escape. This “golden age” complex has manifested in the world-building activities of ancient Greek and Roman texts, from Hesiod to Suetonius, and in modernity’s hagiographic memory of certain historical societies: Periclean Athens, Thermopylae-era Sparta, and Augustan Rome. These fourteen collected essays discuss how golden age themes animate screen texts ranging from prestige projects like Gladiator and HBO’s Rome, to cult classics like Xanadu and Hercules: The Legendary Journeys, to films made by auteurs including Jules Dassin’s Phaedra and the Coen Brothers’ O Brother, Where Art Thou? Essays also examine the classical “golden age” tradition in fantasy (Game of Thrones), science fiction (Serenity), horror (The Walking Dead), war/combat (the 300 franchise, Centurion, The Eagle), and the American Western.

The origins of Santa Claus, or so I am told, is that the young Bishop Nicholas secretly delivered three bags of gold as dowries for three young girls to their indebted father to save them from a life of prostitution. Armed with immortality, a factory of elves and a fleet of reindeer, his has been a lasting legacy, inextricably linked to Christmas. Of course, this Christmas looks a little different. Amidst a global pandemic, shimmying down the chimneys of strangers certainly does not adhere to social distancing guidelines. Some borders remain closed, and in some instances, the quarantine period is far too long. After all, he only has 24 hours to spread cheer across the world. As with the rest of us, Santa Claus is likely to get the remote working treatment. The reindeers this year are likely to be self-driving, reminiscent of an Amazon swarm of technology, and the naughty and nice lists are likely to be based on algorithms derived from social media accounts. In the age of the fourth industrial revolution, it is difficult to imagine that letters suffice anymore. How many posts were verified as real before shared? Enough to get you a drone. Fake news? Here is a lump of coal. Will we see elves in personal protective equipment (PPE) and will Santa Claus, high risk because of age and his likely comorbidities from the copious amount of cookies, have to self-isolate in the North Pole? In fact, will there be any toys at all this year? Surely production has been stalled with the restrictions on imports and exports into the North Pole. Perhaps, there is a view to outsourcing, or perhaps, there is a shift towards local production and supply chains. More importantly, as we have done in many instances in this period, maybe we should pause to reflect on the current structures in place. The sanctification of a figure so clearly dismissive of the Global South and to be critical, quite classist must be called into question. From some of the keenest minds, the contributions in this book make a strong case against this holly jolly man. We traverse important topics such as, is the constitution too lenient with a clear intruder who has conveniently branded himself a Good Samaritan? Allegations of child labour under the guise of elves, blatant animal cruelty, constant surveillance in stark contrast to many democratic ideals and his possible threat to national security come to the fore. Nevertheless, as the song goes, he is aware when you are asleep, and he knows when you are awake. Is feminism a farce to this beloved man – what role does Mrs Claus play and why are there inherent gender norms in his toys? Then is the worry of closed borders and just how accurate his COVID-19 tests are. Of course, this brings his ethics into question. While there is an agreement that transparency, justice and fairness, nonmaleficence, responsibility, and privacy are the core ethical principles, the meaning of these principles differs, particularly across countries and cultures. Why are we subject to Santa Claus’ notions of good and evil when he is so far removed from our context? As Richard Thaler and Cass Sunstein would tell you, this is fundamentally a nudge from Santa Claus for children to fit into his ideals. A nudge, coined by Thaler, is a choice that predictably changes people’s behaviour without forbidding any options or substantially changing their economic incentives. Even with pinched cheeks and an air of holiday cheer, Santa Claus has to come under scrutiny. In the process of decolonising knowledge and looking at various epistemologies, does Santa still make the cut?

Nationalism: Past as Prologue began as a single volume being compiled by Ad Akande, a scholar from South Africa, who proposed it to me as co-author about two years ago. The original idea was to examine how the damaging roots of nationalism have been corroding political systems around the world, and creating dangerous obstacles for necessary international cooperation. Since I (Bruce E. Johansen) has written profusely about climate change (global warming, a.k.a. infrared forcing), I suggested a concerted effort in that direction. This is a worldwide existential threat that affects every living thing on Earth. It often compounds upon itself, so delays in reducing emissions of fossil fuels are shortening the amount of time remaining to eliminate the use of fossil fuels to preserve a livable planet. Nationalism often impedes solutions to this problem (among many others), as nations place their singular needs above the common good. Our initial proposal got around, and abstracts on many subjects arrived. Within a few weeks, we had enough good material for a 100,000-word book. The book then fattened to two moderate volumes and then to four two very hefty tomes. We tried several different titles as good submissions swelled. We also discovered that our best contributors were experts in their fields, which ranged the world. We settled on three stand-alone books:” 1/ nationalism and racial justice. Our first volume grew as the growth of Black Lives Matter following the brutal killing of George Floyd ignited protests over police brutality and other issues during 2020, following the police assassination of Floyd in Minneapolis. It is estimated that more people took part in protests of police brutality during the summer of 2020 than any other series of marches in United States history. This includes upheavals during the 1960s over racial issues and against the war in Southeast Asia (notably Vietnam). We choose a volume on racism because it is one of nationalism’s main motive forces. This volume provides a worldwide array of work on nationalism’s growth in various countries, usually by authors residing in them, or in the United States with ethnic ties to the nation being examined, often recent immigrants to the United States from them. Our roster of contributors comprises a small United Nations of insightful, well-written research and commentary from Indonesia, New Zealand, Australia, China, India, South Africa, France, Portugal, Estonia, Hungary, Russia, Poland, Kazakhstan, Georgia, and the United States. Volume 2 (this one) describes and analyzes nationalism, by country, around the world, except for the United States; and 3/material directly related to President Donald Trump, and the United States. The first volume is under consideration at the Texas A & M University Press. The other two are under contract to Nova Science Publishers (which includes social sciences). These three volumes may be used individually or as a set. Environmental material is taken up in appropriate places in each of the three books. * * * * * What became the United States of America has been strongly nationalist since the English of present-day Massachusetts and Jamestown first hit North America’s eastern shores. The country propelled itself across North America with the self-serving ideology of “manifest destiny” for four centuries before Donald Trump came along. Anyone who believes that a Trumpian affection for deportation of “illegals” is a new thing ought to take a look at immigration and deportation statistics in Adam Goodman’s The Deportation Machine: America’s Long History of Deporting Immigrants (Princeton University Press, 2020). Between 1920 and 2018, the United States deported 56.3 million people, compared with 51.7 million who were granted legal immigration status during the same dates. Nearly nine of ten deportees were Mexican (Nolan, 2020, 83). This kind of nationalism, has become an assassin of democracy as well as an impediment to solving global problems. Paul Krugman wrote in the New York Times (2019:A-25): that “In their 2018 book, How Democracies Die, the political scientists Steven Levitsky and Daniel Ziblatt documented how this process has played out in many countries, from Vladimir Putin’s Russia, to Recep Erdogan’s Turkey, to Viktor Orban’s Hungary. Add to these India’s Narendra Modi, China’s Xi Jinping, and the United States’ Donald Trump, among others. Bit by bit, the guardrails of democracy have been torn down, as institutions meant to serve the public became tools of ruling parties and self-serving ideologies, weaponized to punish and intimidate opposition parties’ opponents. On paper, these countries are still democracies; in practice, they have become one-party regimes….And it’s happening here [the United States] as we speak. If you are not worried about the future of American democracy, you aren’t paying attention” (Krugmam, 2019, A-25). We are reminded continuously that the late Carl Sagan, one of our most insightful scientific public intellectuals, had an interesting theory about highly developed civilizations. Given the number of stars and planets that must exist in the vast reaches of the universe, he said, there must be other highly developed and organized forms of life. Distance may keep us from making physical contact, but Sagan said that another reason we may never be on speaking terms with another intelligent race is (judging from our own example) could be their penchant for destroying themselves in relatively short order after reaching technological complexity. This book’s chapters, introduction, and conclusion examine the worldwide rise of partisan nationalism and the damage it has wrought on the worldwide pursuit of solutions for issues requiring worldwide scope, such scientific co-operation public health and others, mixing analysis of both. We use both historical description and analysis. This analysis concludes with a description of why we must avoid the isolating nature of nationalism that isolates people and encourages separation if we are to deal with issues of world-wide concern, and to maintain a sustainable, survivable Earth, placing the dominant political movement of our time against the Earth’s existential crises. Our contributors, all experts in their fields, each have assumed responsibility for a country, or two if they are related. This work entwines themes of worldwide concern with the political growth of nationalism because leaders with such a worldview are disinclined to co-operate internationally at a time when nations must find ways to solve common problems, such as the climate crisis. Inability to cooperate at this stage may doom everyone, eventually, to an overheated, stormy future plagued by droughts and deluges portending shortages of food and other essential commodities, meanwhile destroying large coastal urban areas because of rising sea levels. Future historians may look back at our time and wonder why as well as how our world succumbed to isolating nationalism at a time when time was so short for cooperative intervention which is crucial for survival of a sustainable earth. Pride in language and culture is salubrious to individuals’ sense of history and identity. Excess nationalism that prevents international co-operation on harmful worldwide maladies is quite another. As Pope Francis has pointed out: For all of our connectivity due to expansion of social media, ability to communicate can breed contempt as well as mutual trust. “For all our hyper-connectivity,” said Francis, “We witnessed a fragmentation that made it more difficult to resolve problems that affect us all” (Horowitz, 2020, A-12). The pope’s encyclical, titled “Brothers All,” also said: “The forces of myopic, extremist, resentful, and aggressive nationalism are on the rise.” The pope’s document also advocates support for migrants, as well as resistance to nationalist and tribal populism. Francis broadened his critique to the role of market capitalism, as well as nationalism has failed the peoples of the world when they need co-operation and solidarity in the face of the world-wide corona virus pandemic. Humankind needs to unite into “a new sense of the human family [Fratelli Tutti, “Brothers All”], that rejects war at all costs” (Pope, 2020, 6-A). Our journey takes us first to Russia, with the able eye and honed expertise of Richard D. Anderson, Jr. who teaches as UCLA and publishes on the subject of his chapter: “Putin, Russian identity, and Russia’s conduct at home and abroad.” Readers should find Dr. Anderson’s analysis fascinating because Vladimir Putin, the singular leader of Russian foreign and domestic policy these days (and perhaps for the rest of his life, given how malleable Russia’s Constitution has become) may be a short man physically, but has high ambitions. One of these involves restoring the old Russian (and Soviet) empire, which would involve re-subjugating a number of nations that broke off as the old order dissolved about 30 years ago. President (shall we say czar?) Putin also has international ambitions, notably by destabilizing the United States, where election meddling has become a specialty. The sight of Putin and U.S. president Donald Trump, two very rich men (Putin $70-$200 billion; Trump $2.5 billion), nuzzling in friendship would probably set Thomas Jefferson and Vladimir Lenin spinning in their graves. The road of history can take some unanticipated twists and turns. Consider Poland, from which we have an expert native analysis in chapter 2, Bartosz Hlebowicz, who is a Polish anthropologist and journalist. His piece is titled “Lawless and Unjust: How to Quickly Make Your Own Country a Puppet State Run by a Group of Hoodlums – the Hopeless Case of Poland (2015–2020).” When I visited Poland to teach and lecture twice between 2006 and 2008, most people seemed to be walking on air induced by freedom to conduct their own affairs to an unusual degree for a state usually squeezed between nationalists in Germany and Russia. What did the Poles then do in a couple of decades? Read Hlebowicz’ chapter and decide. It certainly isn’t soft-bellied liberalism. In Chapter 3, with Bruce E. Johansen, we visit China’s western provinces, the lands of Tibet as well as the Uighurs and other Muslims in the Xinjiang region, who would most assuredly resent being characterized as being possessed by the Chinese of the Han to the east. As a student of Native American history, I had never before thought of the Tibetans and Uighurs as Native peoples struggling against the Independence-minded peoples of a land that is called an adjunct of China on most of our maps. The random act of sitting next to a young woman on an Air India flight out of Hyderabad, bound for New Delhi taught me that the Tibetans had something to share with the Lakota, the Iroquois, and hundreds of other Native American states and nations in North America. Active resistance to Chinese rule lasted into the mid-nineteenth century, and continues today in a subversive manner, even in song, as I learned in 2018 when I acted as a foreign adjudicator on a Ph.D. dissertation by a Tibetan student at the University of Madras (in what is now in a city called Chennai), in southwestern India on resistance in song during Tibet’s recent history. Tibet is one of very few places on Earth where a young dissident can get shot to death for singing a song that troubles China’s Quest for Lebensraum. The situation in Xinjiang region, where close to a million Muslims have been interned in “reeducation” camps surrounded with brick walls and barbed wire. They sing, too. Come with us and hear the music. Back to Europe now, in Chapter 4, to Portugal and Spain, we find a break in the general pattern of nationalism. Portugal has been more progressive governmentally than most. Spain varies from a liberal majority to military coups, a pattern which has been exported to Latin America. A situation such as this can make use of the term “populism” problematic, because general usage in our time usually ties the word into a right-wing connotative straightjacket. “Populism” can be used to describe progressive (left-wing) insurgencies as well. José Pinto, who is native to Portugal and also researches and writes in Spanish as well as English, in “Populism in Portugal and Spain: a Real Neighbourhood?” provides insight into these historical paradoxes. Hungary shares some historical inclinations with Poland (above). Both emerged from Soviet dominance in an air of developing freedom and multicultural diversity after the Berlin Wall fell and the Soviet Union collapsed. Then, gradually at first, right wing-forces began to tighten up, stripping structures supporting popular freedom, from the courts, mass media, and other institutions. In Chapter 5, Bernard Tamas, in “From Youth Movement to Right-Liberal Wing Authoritarianism: The Rise of Fidesz and the Decline of Hungarian Democracy” puts the renewed growth of political and social repression into a context of worldwide nationalism. Tamas, an associate professor of political science at Valdosta State University, has been a postdoctoral fellow at Harvard University and a Fulbright scholar at the Central European University in Budapest, Hungary. His books include From Dissident to Party Politics: The Struggle for Democracy in Post-Communist Hungary (2007). Bear in mind that not everyone shares Orbán’s vision of what will make this nation great, again. On graffiti-covered walls in Budapest, Runes (traditional Hungarian script) has been found that read “Orbán is a motherfucker” (Mikanowski, 2019, 58). Also in Europe, in Chapter 6, Professor Ronan Le Coadic, of the University of Rennes, Rennes, France, in “Is There a Revival of French Nationalism?” Stating this title in the form of a question is quite appropriate because France’s nationalistic shift has built and ebbed several times during the last few decades. For a time after 2000, it came close to assuming the role of a substantial minority, only to ebb after that. In 2017, the candidate of the National Front reached the second round of the French presidential election. This was the second time this nationalist party reached the second round of the presidential election in the history of the Fifth Republic. In 2002, however, Jean-Marie Le Pen had only obtained 17.79% of the votes, while fifteen years later his daughter, Marine Le Pen, almost doubled her father's record, reaching 33.90% of the votes cast. Moreover, in the 2019 European elections, re-named Rassemblement National obtained the largest number of votes of all French political formations and can therefore boast of being "the leading party in France.” The brutality of oppressive nationalism may be expressed in personal relationships, such as child abuse. While Indonesia and Aotearoa [the Maoris’ name for New Zealand] hold very different ranks in the United Nations Human Development Programme assessments, where Indonesia is classified as a medium development country and Aotearoa New Zealand as a very high development country. In Chapter 7, “Domestic Violence Against Women in Indonesia and Aotearoa New Zealand: Making Sense of Differences and Similarities” co-authors, in Chapter 8, Mandy Morgan and Dr. Elli N. Hayati, from New Zealand and Indonesia respectively, found that despite their socio-economic differences, one in three women in each country experience physical or sexual intimate partner violence over their lifetime. In this chapter ther authors aim to deepen understandings of domestic violence through discussion of the socio-economic and demographic characteristics of theit countries to address domestic violence alongside studies of women’s attitudes to gender norms and experiences of intimate partner violence. One of the most surprising and upsetting scholarly journeys that a North American student may take involves Adolf Hitler’s comments on oppression of American Indians and Blacks as he imagined the construction of the Nazi state, a genesis of nationalism that is all but unknown in the United States of America, traced in this volume (Chapter 8) by co-editor Johansen. Beginning in Mein Kampf, during the 1920s, Hitler explicitly used the westward expansion of the United States across North America as a model and justification for Nazi conquest and anticipated colonization by Germans of what the Nazis called the “wild East” – the Slavic nations of Poland, the Baltic states, Ukraine, and Russia, most of which were under control of the Soviet Union. The Volga River (in Russia) was styled by Hitler as the Germans’ Mississippi, and covered wagons were readied for the German “manifest destiny” of imprisoning, eradicating, and replacing peoples the Nazis deemed inferior, all with direct references to events in North America during the previous century. At the same time, with no sense of contradiction, the Nazis partook of a long-standing German romanticism of Native Americans. One of Goebbels’ less propitious schemes was to confer honorary Aryan status on Native American tribes, in the hope that they would rise up against their oppressors. U.S. racial attitudes were “evidence [to the Nazis] that America was evolving in the right direction, despite its specious rhetoric about equality.” Ming Xie, originally from Beijing, in the People’s Republic of China, in Chapter 9, “News Coverage and Public Perceptions of the Social Credit System in China,” writes that The State Council of China in 2014 announced “that a nationwide social credit system would be established” in China. “Under this system, individuals, private companies, social organizations, and governmental agencies are assigned a score which will be calculated based on their trustworthiness and daily actions such as transaction history, professional conduct, obedience to law, corruption, tax evasion, and academic plagiarism.” The “nationalism” in this case is that of the state over the individual. China has 1.4 billion people; this system takes their measure for the purpose of state control. Once fully operational, control will be more subtle. People who are subject to it, through modern technology (most often smart phones) will prompt many people to self-censor. Orwell, modernized, might write: “Your smart phone is watching you.” Ming Xie holds two Ph.Ds, one in Public Administration from University of Nebraska at Omaha and another in Cultural Anthropology from the Chinese Academy of Social Sciences, Beijing, where she also worked for more than 10 years at a national think tank in the same institution. While there she summarized news from non-Chinese sources for senior members of the Chinese Communist Party. Ming is presently an assistant professor at the Department of Political Science and Criminal Justice, West Texas A&M University. In Chapter 10, analyzing native peoples and nationhood, Barbara Alice Mann, Professor of Honours at the University of Toledo, in “Divide, et Impera: The Self-Genocide Game” details ways in which European-American invaders deprive the conquered of their sense of nationhood as part of a subjugation system that amounts to genocide, rubbing out their languages and cultures -- and ultimately forcing the native peoples to assimilate on their own, for survival in a culture that is foreign to them. Mann is one of Native American Studies’ most acute critics of conquests’ contradictions, and an author who retrieves Native history with a powerful sense of voice and purpose, having authored roughly a dozen books and numerous book chapters, among many other works, who has traveled around the world lecturing and publishing on many subjects. Nalanda Roy and S. Mae Pedron in Chapter 11, “Understanding the Face of Humanity: The Rohingya Genocide.” describe one of the largest forced migrations in the history of the human race, the removal of 700,000 to 800,000 Muslims from Buddhist Myanmar to Bangladesh, which itself is already one of the most crowded and impoverished nations on Earth. With about 150 million people packed into an area the size of Nebraska and Iowa (population less than a tenth that of Bangladesh, a country that is losing land steadily to rising sea levels and erosion of the Ganges river delta. The Rohingyas’ refugee camp has been squeezed onto a gigantic, eroding, muddy slope that contains nearly no vegetation. However, Bangladesh is majority Muslim, so while the Rohingya may starve, they won’t be shot to death by marauding armies. Both authors of this exquisite (and excruciating) account teach at Georgia Southern University in Savannah, Georgia, Roy as an associate professor of International Studies and Asian politics, and Pedron as a graduate student; Roy originally hails from very eastern India, close to both Myanmar and Bangladesh, so he has special insight into the context of one of the most brutal genocides of our time, or any other. This is our case describing the problems that nationalism has and will pose for the sustainability of the Earth as our little blue-and-green orb becomes more crowded over time. The old ways, in which national arguments often end in devastating wars, are obsolete, given that the Earth and all the people, plants, and other animals that it sustains are faced with the existential threat of a climate crisis that within two centuries, more or less, will flood large parts of coastal cities, and endanger many species of plants and animals. To survive, we must listen to the Earth, and observe her travails, because they are increasingly our own.