Academic literature on the topic 'Polish nude art'

This chapter goes beyond classic nudges in introducing public policy practitioners and researchers worldwide to a wide range of behavioural change interventions like boosts, thinks, and nudge pluses. These policy tools, much like their classic nudge counterpart, are libertarian, internality targeting and behaviourally informed policies that lie at the origin of the behavioural policy cube as originally conceived by Oliver. This chapter undertakes a review of these instruments, in systematically and holistically comparing them. Nudge pluses are truly hybrid nudge-think strategies, in that they combine the best features of the reflexive nudges and the more deliberative boosts (or, think) strategies. Going forward, the chapter prescribes the consideration of a wider policy toolkit in directing interventions to tackle societal problems and hopes to break the false synonymity of behavioural based policies with nudge-type interventions only.

This chapter focuses on the main contents and themes developed in the blog. Here, the body is identified as the recurring theme in blogger’s identity construction. Indeed, the blog is conceived as an attempt at recollecting the scattered pieces of the body, as it allows the description of feelings and emotions, which are considered the true attributes of one’s individuality. At the same time, the body is re-imagined in the forms of animals, objects, Egyptian goddesses and small children, as a means of taking refuge from the constraints of daily reality. While autofictional authors worldwide are often accused of exhibitionism and narcissism, the study argues that for these Egyptian bloggers, writing the body is political because it displays in public how power is imposed on their bodies. The chapter also elaborates on the fact that writing the body on the blog was conducive to the exposure of the body in the 25^th January uprising, as evidenced by the mobilisation for Khaled Said’s (Khālid Saʿīd) murder at the hands of the police, the public discussions on sexual harassment, and Aliaa al-Mahdi’s (ʿAlyāʿal-Mahdī) nude pictures on her blog Mudhakkirat Thaʾira (A Rebel’s Diary, 2011–).

This chapter presents a detailed ethnography of the funeral rituals of the Roma of Ceuaş. It describes how a funeral ceremony unfolds and how musicians participate in it. The ethnographic description points to the instable and open-ended distinction between the “relatives” (neamuri) of the deceased and the “outsiders” (străini). These two groups interact on an essentially emotional level: the former are under pressure to express their grief to the latter, who are themselves on the lookout for these expressions of feeling. The chapter highlights the key differences between the tears of the neamuri, who cry “with full throat,” and those of the străini, who “cry inside.” The final part of the chapter presents an interpretation of the Roma funerals. Ritual actions, including wailing and playing music, seek to nudge the relationships between the living and the dead, and the neamuri and the străini, toward the positive emotional poles of piety and pity (milă) and away from the negative poles of fear and shame (laja).

The final chapter summarizes the book’s evidence. Whilst citizens can rightfully be held responsible for the choices they make from the menu of alternatives available to them, it is society, and government in particular, that sets the menu. The nature and distribution of problems in all policy areas is largely the responsibility of government. Government tries to blame citizens for its own regulatory and policy failures through the cult of personal responsibility. This chapter looks at some potential criticisms of the argument. Do we really know what the effects of government regulations are? Are some problems so difficult, or ‘wicked’, that they can never be solved? What does the argument mean for individual freedom and autonomy? Shouldn’t we want government to do less, especially as it often fails? The chapter examines the view that government should not regulate and force people but provide information and nudge them to better behaviour. It asks if that is really less paternalistic or better than regulation. It examines how far the lessons of these policy areas can be extended to other issues and offers a final word on government responsibility.