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1

Thomas, Moore. Original self: Living with paradox and authenticity. New York: HarperCollins, 2000.

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2

Living with paradox: John Habgood, Archbishop of York. London: Darton, Longman, and Todd, 1987.

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Watson, Wil. The principle-centered life: Paradox--or positive living? Bloomington, IN: AuthorHouse, 2008.

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The principle-centered life: Paradox--or positive living? Bloomington, IN: AuthorHouse, 2008.

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Harris, Anne Singer. Living with paradox: An introduction to Jungian psychology. Albany, NY: Brooks/Cole Pub. Co., 1996.

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Watson, Wil. The principle-centered life: Paradox--or positive living? Bloomington, IN: AuthorHouse, 2008.

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7

The paradox of aging in place in assisted living. Westport, CT: Bergin & Garvey, 2003.

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8

Living in paradox: The theory and practice of contextual existentialism. Lanham, MD: University Press Of America, 2008.

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9

Living with paradox: Religious leadership and the genius of double vision. San Francisco, Calif: Jossey-Bass, 1998.

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10

Smullyan, Raymond M. This book needs no title: A budget of living paradoxes. New York: Simon & Schuster, 1986.

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11

Spiritual, blues, and jazz people in African American fiction: Living in paradox. Knoxville: University of Tennessee Press, 2002.

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12

Morrison, Toni. Paradis. [Paris]: C. Bourgois, 1998.

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Morrison, Toni. Paradis. Paris: 10/18, 1998.

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14

Perdue, Lewis. The French paradox and beyond: Living longer with wine and the Mediterranean lifestyle. Sonoma, Calif: Renaissance Pub., 1992.

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15

Falconer, Garth. Living in Paradox: A history of urban design across kainga, towns and cities in New Zealand. Matakana: Blue Acres Press, 2015.

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16

Moore, Thomas. Original Self: Living with Paradox and Originality. Harper Perennial, 2001.

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17

Moore, Thomas. Original Self: Living with Paradox and Originality. Harper Perennial, 2001.

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18

Paradoxes for Living: Cultivating Faith in Confusing Times. Westminster John Knox Press, 2000.

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19

Living with Paradox: An Introduction to Jungian Psychology. Brooks/Cole Publishing Company, 1995.

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20

Cameron, Kim S. Paradox in Positive Organizational Scholarship. Edited by Wendy K. Smith, Marianne W. Lewis, Paula Jarzabkowski, and Ann Langley. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198754428.013.12.

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The field of positive organizational scholarship highlights the paradox that exists between the negative and the positive in organizations and in individuals. On the one hand, all living systems have a tendency toward, and flourish in the presence of, the positive. Physically, psychologically, emotionally, and socially human systems are inclined toward positive energy and away from negative energy. This is called the heliotropic effect. On the other hand, bad is stronger than good, and individuals and organizations respond more readily and more dramatically to the negative than to the positive. The negative disrupts more readily than does the positive. This chapter grounds this paradoxical phenomenon in academic literature and then reconciles their simultaneous opposite presence in organizations and individuals. Transcending this paradox leads to extraordinarily effective performance for individuals and for organizations.
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21

Frank, Jacquelyn Beth. The Paradox of Aging in Place in Assisted Living. Bergin & Garvey, 2002.

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22

Mirza, Munira, Abi Senthilkumaran, and Zein Ja'far. Living Apart Together: British Muslims and the Paradox of Multiculturalism. Policy Exchange, 2007.

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23

Le, Phong. LIVING IN PARADOX, Perspectives of a Refugee Made in America. Phong Le, 2006.

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24

First person plural: A universal story about living with paradox. San Francisco: National Asian American Telecommunications Association, 2000.

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Millen, Judith. Living in the eye of paradox: Gender, post modernism, sociology. 1990.

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26

Goldberg, Philip. Roadsigns: On the Spiritual Path--Living at the Heart of Paradox. Sentient Publications, 2006.

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27

Razzeto, Thomas. Living the Paradox of Enlightenment: Spiritual Awakening in Simple, Clear English. Thomas Razzeto, 2017.

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28

Morrison, Toni. Paradis. Editions Flammarion, 1999.

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29

Sherwood, Dennis, and Paul Dalby. The bioenergetics of living cells. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198782957.003.0024.

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Living systems create order, and appear to break the Second Law. This chapter explains, and resolves, this apparent paradox, drawing on the concept of coupled reactions (as introduced in Chapters 13 and 16), as mediated by ‘energy currencies’ such as ATP and NADH. The chapter then examines the key energy-capturing systems in biological systems – glycolysis and the citric acid cycle, and also photosynthesis. Topics covered include how energy is captured in the conversion of glucose to pyruvate, the mitochondrial membrane, respiration, electron transport, ATP synthase, chloroplasts and thylakoids, photosystems I and II, and the light-independent reactions of photosynthesis.
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30

Marine, Elizabeth. Living in the Garden of Paradox: A Guide to Managing Personal Change and Transformation. iUniverse, Inc., 2007.

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31

Yourgrau, Palle. Death and Nonexistence. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190247478.001.0001.

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The dead are gone. They count for nothing. Yet if we count the dead, their number is staggering. And they account for most of what’s great about civilization. Compared to the greatness of the dead, the accomplishments of the living are paltry. Which is it then: are the dead still there to be counted or not? And if they’re still there, where, exactly, is “there”? We’re confronted with the ancient paradox of nonexistence bequeathed us by Parmenides. The mystery of death is the mystery of nonexistence. A successful attempt to provide a metaphysics of death, then, must at the same time resolve the paradox of nonexistence. That is the aim of this study. At the same time, the ontology of death, i.e. of ceasing to exist, must serve as an account of birth, i.e. coming to exist, and the primary thesis of this book is that this requires expanding one’s ontology beyond existence and nonexistence to include what underlies both, namely, “being.” The dead, along with the unborn, are nonexistent objects which retain their identity before, during, and after their transition to, and from, existence. The nonexistent are what are “there” that can be counted when we count the dead. The dead and the unborn are thus the same kind of beings as the living. What separates the living from the dead is only their existence.
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32

Badham, Richard John. Reflections on the Paradoxes of Modernity. Edited by Wendy K. Smith, Marianne W. Lewis, Paula Jarzabkowski, and Ann Langley. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198754428.013.15.

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Our modern society of organizations is confronted by paradoxes within and of modernity. Technicians of modernity are concerned with the former, providing advice on how to better manage organizations and those within them. Interpreters of modernity focus on the latter, surfacing and addressing the embedded paradoxes that confront all those living and working in modern society. This chapter aims to provoke thought and discussion on the latter by highlighting and elaborating on the significance of the work of James March. A key focus is on the contribution made by James March’s elegant appreciation of three key paradoxes of modernity—paradoxes of rationality, performance, and meaning.
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33

Roy, Tirthankar. The Economic History of India, 1857-2010. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190128296.001.0001.

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From the end of the eighteenth century, two global processes began to transform livelihoods and living conditions in the South Asia region. These were the rise of British colonial rule, and the integration of the region in the emerging world markets for goods, capital, and labour services, or globalization. Two hundred years later, India was the home to many of the world’s poorest people. India was also one of the fastest-growing emerging market economies of the world. Does a study of the past help to explain the paradox of growth amidst poverty? The book claims that the roots of the paradox did go back to India’s colonial past, when internal factors like geography and external forces like globalization and imperial rule created prosperity in some areas and poverty in others. This revised edition of a popular textbook sets out the key questions that a study of long-run economic change in India should begin with, shows how historians have answered these questions, and where the gaps remain. An essential guide for students of economics, history, and development studies, and a profitable read for anyone interested in India’s economic past.
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34

Tye, Michael. Vagueness and the Evolution of Consciousness. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867234.001.0001.

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Either consciousness appeared suddenly in living beings so that its appearance is like that of a light switch being turned on or it arose through intermediate stages. On the former view, consciousness is an on/off matter, but once it arose, it became richer and richer through time rather as a beam of light may become brighter and broader in its sweep. On the latter view, consciousness is not an on/off matter. There are shades of gray. Consciousness arose gradually just as life did, becoming richer through time as animal brains became more complex. I argue that both these views encounter insuperable difficulties and thus that a kind of paradox arises. The way out of the paradox is to accept that the various species of consciousness are vague, admitting of borderline cases, and are to be accounted for within a representationalist view of conscious states but that consciousness itself, or rather a central element of consciousness I call “consciousness*”, is sharp. Consciousness*, I claim, is a fundamental feature of micro-reality, and thus it did not evolve, unlike conscious states. The view with which I end up presents novel solutions to three important problems (of undirected consciousness, of combination, and of tiny, psychological subjects). It also takes up the question of how consciousness can be causally efficacious with respect to animal behavior. The final chapter of the book turns to the question of where in the brain macro-consciousness is located and which animal brains so evolved as to support conscious states.
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35

The new apocalypse and other poems of days and deeds in France: With an essay in Paradox, entitled, "The new atonement of the living dead". Halifax, N.S: T.C. Allen, 1995.

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36

Food Parade: Healthy Eating with the Nutritious Food Groups. Holt & Company, Henry, 2013.

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37

Abreu, Savio. Heaven's Gates and Hell's Flames. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120696.001.0001.

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This book is an ethnographic study of Christian groups in contemporary Goan society that come under Pentecostal–Charismatic Christianity. Most studies on the Pentecostal movement in India are from a theological perspective. This book is an attempt to fill this gap, to satisfy the need to understand the rapidly expanding and overtly evangelistic movement of Pentecostal–Charismatic Christianity within pluralist, non-Christian societies, both as a social process and as an embodied everyday practice, as well as its sociocultural implications in the twenty first century. It assesses the impact of religion on society and analyses how the symbols, beliefs, ritual practices, and the organizational structure of two different living strands of Pentecostal Christianity in Goa, namely, the independent neo-Pentecostal sects and the Catholic Charismatic Renewal (CCR) shape and influence religious and sociocultural identities, world views, and the everyday life activities of individual adherents. This study is specifically an ethnographic exploration, into the religious journey of a neophyte from their conversion and initiation into the new movement to their religious life, worship patterns, world view, and life cycle rituals till death. Several important interrelated themes such as mission, conversions, Christian fundamentalism, the Pentecostalization of the Catholic Church, Charismatic habitus, sacred spaces and time, prosperity gospel, and gender paradox are discussed threadbare in this book to arrive at a mosaic understanding of contemporary Pentecostal–Charismatic Christianity. This book is an important contribution to the growing field of new religious movements in India, characterised by their distinct modes of interaction with mainstream religious establishments and their specific religious identities, beliefs, rites and rituals.
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38

Kamtekar, Rachana. Plato's Moral Psychology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798446.001.0001.

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Plato’s Moral Psychology is concerned with Plato’s account of the soul insofar as it bears on our living well or badly, virtuously or viciously. The core of Plato’s moral psychology is his account of human motivation, and PMP argues that throughout the dialogues Plato maintains that human beings have a natural desire for our own good, and that actions and conditions contrary to this desire are involuntary (from which follows the ‘Socratic paradox’ that wrongdoing is involuntary). Our natural desire for our own good may be manifested in different ways: by our pursuit of what we calculate is best, but also by our pursuit of pleasant or fine things—pursuits which Plato assigns to distinct parts of the soul, sometimes treating these soul-parts as homuncular sub-agents to facilitate psychic management, and other times providing a natural teleological account for them. Thus PMP develops a very different interpretation of Plato’s moral psychology from the mainstream interpretation, according to which Plato first proposes that human beings only do what we believe to be the best of the things we can do (‘Socratic intellectualism’) and then in the middle dialogues rejects this in favour of the view that the soul is divided into parts with good-dependent and good-independent motivations (‘the divided soul’). PMP arrives at its different interpretation through the methodology of reading dialogues with a close eye to the dialectical dependence of what the main speaker says on the precise intellectual problem set up between himself and his interlocutors.
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39

Berry, Jason. City of a Million Dreams. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.001.0001.

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In 2015, the beautiful jazz funeral in New Orleans for composer Allen Toussaint coincided with a debate over removing four Confederate monuments. Mayor Mitch Landrieu led the ceremony, attended by living legends of jazz, music aficionados, politicians, and everyday people. The scene captured the history and culture of the city in microcosm--a city legendary for its noisy, complicated, tradition-rich splendor. In City of a Million Dreams, Jason Berry delivers a character-driven history of New Orleans at its tricentennial. Chronicling cycles of invention, struggle, death, and rebirth, Berry reveals the city's survival as a triumph of diversity, its map-of-the-world neighborhoods marked by resilience despite hurricanes, epidemics, fires, and floods. Berry orchestrates a parade of vibrant personalities, from the founder Bienville, a warrior emblazoned with snake tattoos; to Governor William C. C. Claiborne, General Andrew Jackson, and Pere Antoine, an influential priest and secret agent of the Inquisition; Sister Gertrude Morgan, a street evangelist and visionary artist of the 1960s; and Michael White, the famous clarinetist who remade his life after losing everything in Hurricane Katrina. The textured profiles of this extraordinary cast furnish a dramatic narrative of the beloved city, famous the world over for mysterious rituals as people dance when they bury their dead.
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40

Johansen, Bruce, and Adebowale Akande, eds. Nationalism: Past as Prologue. Nova Science Publishers, Inc., 2021. http://dx.doi.org/10.52305/aief3847.

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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.
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