Cultural History

This author suggests new avenues for thinking about the relationship between formerly stateless societies and the state. It does so through a detailed study of one particular group, the
Shuar, indigenous to the Ecuadorian Amazon. Formerly an acephalous society of hunter-gardeners, the Shuar now constitute a federation with a democratically elected, hierarchical leadership and are at the forefront of indigenous movements in Latin America. The author analyzes this trans-
formation in the context of colonialism but argues that colonialism involves far more than the movement of people from one place to another or the extension of state authority over new
territory. Rather, he reveals colonialism to hinge on the transformation of sociospatial boundaries. Such transformations were critical not only to Shuar ethnogenesis but also to Ecuadorian state-building. That is, colonialism involves a dialectical reorganization both of the state and of its new subjects.

Many recent studies of Amazonia have documented the ways in which agents of the state or capital seek to colonize not only indigenous land and labor, but indigenous desires as well. This colonization of the third kind has disastrous consequences: recently, William Fisher asked, “Why ... did it seem that Xikrin would sell their grandchildren’s environmental birthright just at the moment when reservations were finally being demarcated and boundaries guaranteed for generations to come?” Here I argue that this sort of question must become one of the central concerns of Amazonian ethnology. Drawing on work by Fisher and others, I review the value of political ecology approaches to answering such questions. I argue that political ecology must be informed by a broad notion of politics, one that centers on complex operations of power, especially the relationship between power and desire. Such a political ecology, informed both by poststructuralist concerns, a commitment to grounded ethnography, and a sophisticated theory of agency is well-equipped to make a serious contribution to our understanding of this problem, and is especially timely for Amazonian ethnography.

This article discusses the changing meanings of tsantsas, the shrunken heads of enemies slain in war, for Shuar, a group indigenous to the Ecuadorian Amazon. By the time Ecuadorian authorities put an end to warfare in the 1950s, Shuar had exchanged all of their tsantsas with European and Euro-American collectors in return for trade goods. This article focuses on the continuing significance for Shuar of tsantsas, despite their absence, and the impact of the repatriation in 1995 of several heads by the National Museum of the American Indian. It suggests that, prior to colonization and missionization, Shuar head-hunting was part of a larger system characterized by the circulation of powers that took multiple and changing forms. It further argues that as shrunken heads themselves began to circulate until they came to rest in Western collections and museums, their meaning was subordinated to a system in which power rests on the accumulation of values. After their long sojourn abroad, the heads now represent distance: the distance of contemporary Shuar from their past, and the distance between Shuar leaders and their constituents. The circulation of tsantsas over the past hundred years thus simultaneously reveals transnational dimensions of power while confounding simple distinctions between savagery and civilization.

Breve apresentação da arqueologia, paleolítico e evolução humana feita para o público não especializado mas interessado neste tipo de questões. Resultou da palestra efectuada na
ARQA - Associação de Arqueologia da Amadora no dia 28 de Março de 2009.

Brief presentation about Archeology, Human Evolution and Palaeolithic made for interested but not specialized audience made in ARQA - Archaeological Association of Amadora in
March 28th of 2009.

No se niega un sentido inmanente a la historia afirmando que ésta es puro azar. Lo único que se hace es afirmar que el sentido de la historia es el de ser puro azar. La ruptura con el historicismo se cifra en negar sentido propio, objetivo a la historia, en negar que ese sentido encierre la respuesta a nuestra pregunta sobre qué fines o valores debemos seguir.

Vargas quiere romper con el historicismo negando la existencia de entidades supraindividuales (como "lo peruano"), pero sin desprenderse de la idea de la que brota: que la historia tiene un sentido en sí, que algunos entienden como un llamado a seguir determinados valores porque son los propios de su comunidad y otros como una convocatoria a la no intervención, a dejar hacer a la historia.

En el caso de Vargas, no deja de ser curioso que quien hace de la libertad y el individualismo valores centrales, vea en la subjetividad un fundamento insuficiente de la legitimidad de los valores.

The concept of evil has been an unpopular one in much political and ethical thought of the twentieth century.  There are undoubtedly a number of historical reasons for this.  However, there has been of late an ever increasing number of articles and books that have once again taken the concept of evil seriously. Is this movement to be applauded or abandoned? One way to justify and argue for the abandonment of such projects is by pointing to the many problems with the concept of evil. It was surely because of some of these problems that the concept of evil fell out of favour in the first place. The standard grievances brought against the very concept of evil include: that it has no proper place in secular political and ethical discourses; that it is too overloaded with metaphysical, cultural and theological baggage to be of any use; that it is a demonising term of hatred that leads to violence; that it is necessarily linked with outdated notions related to body and sexuality; that it only hinders rather than aids our ability to understand; and that it is an ‘irrational’ concept which only ‘mystifies’ and ‘obscures’ discussions of political and ethical issues. In other words, it is either unethical, unpolitical, imprudent, or no longer relevant to use the concept of evil. I shall seek to argue in defence of the concept of evil against these charges. The upshot of this argument is that the language and concept of evil has a justified and important role to play in political and ethical discourses.

This article considers the responsibility for schoolboys' behaviour and character when in liminal spaces between home and school, in an historical account of the annual cricket matches in London between Eton, Harrow and Winchester in the late 1850s. The episode is situated in the context of the Clarendon Commission's discussions on school sports, parental and school authority, and 'muscular Christianity' in the early 1860s. Set in the conceptual framework of late-nineteenth-century manliness and masculinity, the article suggests an enduring attachment to pursuits of the mind rather than the body amongst masters, and points to a greater role for parents (particularly fathers) and boys themselves in the rise of athleticism in schools than is usually granted by historians. The article outlines the limits of school authority in loco parentis, and calls for a reinterpretation of the history of muscular Christianity and its relationship with the public schools.

This book details the history of long-running debates on the question of the moral status of animals in eighteenth and nineteenth-century Britain. The emergence of animals as subjects worthy of ethical consideration is traced back to philosophical ideas dating to antiquity, which gained renewed popularity in the early eighteenth century. The sense of urgency with which the subject was taken up can be explained by a critical need to understand and to account for human pre-eminence in the world. From these beginnings, the book argues that as the movement to protect animals from cruelty gathered pace, it never lost its essentially anthropocentric outlook. Closely examining questions of animal pain and suffering, the concepts of cruelty and of kinship, and the social implications of newly codified and legally enforced configurations of human-animal relations, this study comprehensively documents the changing place of animals in human life. It will appeal to scholars and students of the emerging field of animal studies who specialise in history, philosophy, gender studies, anthropology and politics, as well as to British historians in general.

Two original manuscripts by the Italian mathematician Giulio Bellavitis (Bassano, 1803–Tezze, 1880) collected in a private library in Treviso (Italy) have been reproduced. They can be downloaded from the website www.syllogismos.it. In this paper we shall briefly present the mentioned manuscripts, after a concise presentation of Bellavitis’ life and work.

In 1989 some proclaimed the imminent universal triumph of a particular state form -- the modern liberal state. Since then, others proclaim the imminent demise of the modern nation state under advancing globalization. Yet modern states continue to be formed -- from the former Yugoslavia to the new East Timor. One thing is clear in these developments. Despite the global promotion of science and commerce, culture in various forms had and has a major if not central role in state formation, from ancient times to the present. The four volumes of Culture and the State address all these issues, and more. Organized around a set of flexible themes, the series considers the role of culture variously defined -- high and low, elite and popular, local and global, historical and contemporary -- in the creation, maintenance, transformation, and demise of states.

This paper shoes the ideologies of the Chilean National-Socialist Movement and some other Catholic and Corporatist groups in the decades of 1930 and 1940. Here are emphasized their national history perspectives, whic were simultaneously decadentist and elitist. Thei poltiical programme was thoroughly authoritarian, paternalist and anti-liberal. Finally, there are some suggestions for a possible comparation with Argentina's so called "revisionistas".

In this paper, we briefly consider the geographical distribution of main mathematical experiences in the History. Some results by S. Ramanujan are presented, in order to present some moments of the life of the great Indian mathematician and to underline the importance of the safeguard of cultural roots, that allow the full expression of the mathematical creativity.

This report was a synopsis of the international 'Transkultura' which included contributions from: Hou Hanru; Shaheen Merali; Katrin Rhomberg; Zygmunt Baumen; Laura Palmer Foundation; Kathinka Dittrich; Krzystof Czyzewski, Evelyne Jouanno; Edi Muka; Timea Junghaus and myself.

The conference looked at transcultural issues across Europe and the role of contemporary art in investigating complex cultures that transgress notions of nation state, origin and identity.

This paper examines the different images, discourses and approaches that were used to grasp the idea of "the body" in early South Asia. It discusses the different conceptions and images of the human body current in ancient, medieval and Early Modern South Asia, including notions of the body in the Veda, Upaniṣads, Tantra, Yoga, and wrestling.  The paper ends with a detailed discussion of the historical evolution of the body image in āyurveda, the classical system of medicine in South Asia.

From the eighteenth century to the present, public exhibitions of human anatomy have proved popular with a wide range of audiences. They have been marketed as educational for medical professionals and entertaining for the public. In Anatomy as Spectacle, Elizabeth Stephens takes us on a tour of freak shows and anatomical Venuses, museums doubling as dubious sex clinics, and the recent Body Worlds display, tracing the fascinating history of these exhibitions that gained popularity with the professionalization of medicine and rise of the popular spectacle.

Far from marginal, public exhibitions of the body have much to tell us about the history of popular culture and medicine, and Anatomy as Spectacle situates these displays as productive cultural spaces for the emergence of new ideas about bodily health.

This paper considers the historical literature on sex & sexuality under the Third Reich prior to the publication of Dagmar Herzog's monumentally definitive text, "Sex After Fascism". I attempt to outline the creation and eventual disintegration of the thesis that extolled how the National Socialist state's 'repressive' policy/ideology extended to matters of a sexual nature.
CourseHI 729 Modern Germany (instructor: Dr. Pamela Swett)

Abstract: Medieval Daoist texts display a rich repertoire of attitudes towards laughing and euphoric states. The paper looks at precepts, medicalising ideas, and descriptions of meditative states which codify social attitudes towards laughter and pleasure. First, there is much advice against too much laughing and too much pleasure, a kind of fine-tuning of ones emotional states and a general moderation of any excessive affective behaviour is seen as beneficial or harmonising, whereas any excess is called damaging to oneself. Second, laughing to oneself, heavy laughter, or deriding others are considered as disorders or behaviour leaning towards madness. Third, a fine smiling, euphoria, and a lightness of being are seen as accompanying traits of certain advanced meditative states. Keywords: Medieval China, Daoist communities, laughter, euphoria

Lisboa, Esfera dos Livros, 2008 (408 pág.) __________________________________________________________ 1/11 INTRODUÇÃO «Assunto Arrumado» 30 de Setembro de 1974. No Palácio de Belém ouve-se o estrondo do bater de uma porta e o som de passos firmes e decididos. Na sequência dos dramáticos acontecimentos dos últimos dias, o general António de Spínola apresentara ao Conselho de Estado a sua renúncia ao cargo de presidente da República. Spínola fora o primeiro presidente da República após o 25 de Abril mas nos meses que se seguiram à «revolução dos cravos» as suas relações com os chamados «capitães de Abril» tinhamse deteriorado muito significativamente. Spínola tentara já, por diversas vezes, chamar a si o controlo político e militar da situação. Procurara dissolver a Comissão Coordenadora do Movimento das Forças Armadas (MFA), onde se agrupavam os oficiais responsáveis pela revolução; depois, tentara reforçar os poderes presidenciais e adiar as eleições para a Assembleia Constituinte, através do chamado «golpe Palma Carlos». Agora, no final de Setembro, os «spinolistas» tinham planeado uma grande manifestação, a ter lugar na cidade de Lisboa. Nesta manifestação, a chamada «maioria silenciosa» deveria demonstrar, de forma inequívoca, o apoio popular ao general. Serviria assim de pretexto para que Spínola conseguisse operar uma mudança significativa no equilíbrio do poder político, dissolvendo a Comissão Coordenadora do MFA, promovendo a demissão do primeiro ministro, Vasco Gonçalves, e legitimando o reforço dos poderes do presidente da República. A reacção do MFA foi, contudo, decisiva. As unidades militares afectas ao Movimento foram prontamente mobilizadas e as acções programadas por Spínola e seus apoiantes eficazmente anuladas. O «25 de Abril» estava, de novo, «sobre rodas», como diria o então capitão Vasco Lourenço. Em torno da cidade de Lisboa, ergueram-se barricadas populares, procurando evitar a entrada na capital dos eventuais apoiantes de Spínola. No dia 28 de Setembro, o gabinete da Presidência da República, reconhecendo uma primeira derrota, emitiu um comunicado no qual se afirmava que não seria «conveniente» a realização da manifestação. Dois dias depois, Spínola apresentou finalmente a sua demissão numa EXTRACTO Luís Nuno Rodrigues

Salama, A. M. (2008). Media Coverage and Users’ Reactions: Al Azhar Park in the Midst of Criticism and Post Occupancy Evaluation, METU Journal of the Faculty of Architecture, 25(1), pp. 105-125. ISSN # 0258-5316.

Contemporary Cairo encompasses fragments that represent a symbiosis of urban, natural, cultural and economic processes. Much of what manifests itself today as Egyptian politics, knowledge and culture was and is the product of the modern physical, socio-cultural and socio-economic realities of this city. History adds another dimension to Cairo’s architecture and urbanism. It reflects the intersection between place, society, culture and technology. This has made it a complex and diverse city with over 18 million inhabitants and a range of established traditions, where the symbols of religious, political, institutional and economic power are often competing (Salama, 2002). Accelerated population growth has had a severe impact on the city’s infrastructure and services where the capacity to cope with that growth is really limited. Immigrants from rural areas to the urban metropolis continue to live in squatters’ settlements on the urban peripheries of the city. This in turn has increased the pressure on the public services thereby attracting substantial political attention at the expense of other issues where the need for open green spaces has become an urgent necessity. Al Azhar Park is a new project that was inaugurated in Cairo in March 2005. The project is regarded by the local authorities, the developers, and the planning and design team as a catalyst for social, economic and cultural sustainability and is believed to have far reaching consequences for the 200,000 residents of the neighboring Darb al-Ahmar district. It was conceived in the mid-eighties as a metropolitan park that offers much needed greenery and open space to the residents of Cairo. Characterized by distinctive spatial qualities the planning of the park is conceptualized as a series of self contained zones along a central circulation spine and secondary axes (AKTC, 2004). The project was –and still is – celebrated in the media, and has received a considerable coverage in over 100 publications in different languages including local newspapers, tourist information packages, and specialized international and regional architectural trade magazines.

Solitamente la figura di Claude Lévi -Strauss (che comprende le sue opere e la sua scuola di pensiero) viene immediatamente affiancata al ramo strutturalista dell'antropologia; in alcuni casi lo studioso francese viene addirittura definito il "padre dell'antropologia strutturale". Per comprendere i motivi che hanno portato l'opinione scientifica e non ad attribuirgli questo grado, riteniamo utile approfondire quelle che sono le sue influenze epistemologiche e, soprattutto, il concetto stesso di struttura sul quale poi baserà l'intero apparato teorico che prenderà il nome di "Antropologia Strutturale". Il percorso formativo di Lévi -Strauss non può essere considerato lineare e, soprattutto, non propriamente diretto verso l'approfondimento delle scienze etnografiche. In effetti, lo stesso Lévi -Strauss sottolinea il suo essere un autodidatta dell'etnografia, e di essersi distaccato dalle fumose nozioni metafisiche della sociologia positivista di Compte e Durkheim proprio per ottenere un contatto più ravvicinato con la realtà empirica e la diversità culturale (Comba, 2000:20). Un desiderio che gli è stato esaudito dall'antropologia anglo -americana.

There are three major cultural uses of the hooligan concept that concern the discussion of Norman Manea’s last memoir-novel, referred to in the title of the present paper. Mircea Eliade used the term in reference to the amoral young generation that contributed to the Iron Guard activities in his novel The Hooligans (1935). Mihail Sebastian employed it in his composite pamphlet How I Became a Hooligan (1935), which answered Nae Ionescu’s anti-Semitic Preface to his novel For Two Thousand Years (1934). The self-ironic hooligan self-denomination referred to his scandalizing both the Romanian anti-Semites and the Romanian Jews in his honest, direct novel. Finally, Norman Manea took the term over, ironically too, but also as a post-modernist inter-textual reference to Sebastian’s case, in The Hooligan’s Return (2003), wherein the hooligan stands for the Jewish anti-Communist artist’s condition opposing the Romanian anti-Semitic Communist and post-Communist mainstream.
The social outsider and rebel status suggested by this Jewish-Romanian hoodlum condition dramatizes Manea’s triple minority group exilic allegiance: ethnically as a Jewish Transnistrian Holocaust victim of the Romanian nationalist Antonescu regime (1934 – 1945), politically as an anti-Communist inmate of the Gheorghe Gheorghiu-Dej’s (1952 – 1965) and Nicolae Ceausescu’s gulag (1967 – 1986), and artistically as an immigrant writer in danger of losing his native linguistic foothold in the multicultural United States of America (1987-to date). Back in Romania, for a brief reluctant visit (1997), he will have the opportunity to doubly confirm the foreigner condition of his now dual cultural hyphenation as a Romanian-Jewish-American artist

"Conventional categories of creativity are being deconstructed after the so-called postmodern debate. This article takes this process deeper, to what we will show is the hidden subtext of gender underlying how creativity has been socially constructed.
It also proposes a more contextualized approach to creativity that takes into account both its individual and social dimensions and how this relates to what Eisler (1987) has called a partnership rather than dominator model of society."

In the literature of classical Indian medicine, Āyurveda, writers and commentators remark from time to time that the world is divided in nature into a binary taxonomy of Agni and Soma. The category of Agni-related items includes everything of a hot, fiery, dry, or parching type, while Soma-related items are moist, nourishing, soothing, and cooling. Items so classified range from medicinal herbs to mountain ranges to the seasons of the year. “The whole world,” says one author, “is of the nature of Agni and Soma.” From the earliest Vedic hymns to Agni and Soma, through the later philosophical, medical, alchemical and tantric literatures, these two categories of classification and thought were used continuously as an explanatory device. Where does this classification begin, and what can it mean?

The Serbian middle classes around 1800 were in a process of definig themselves as a class. This process, that has also been described as a process of national awakening, was indeed a highly classed discourse of a small minority.

This paper tries to sketch which elements were typical for this communication process taking the medialization of the prominent enlightenment figure Dositej Obradović as a basis of analysis. It also points out the more general issues of bourgeois hegemony that were involved in this representation process and how these pertained to the urban context of Belgrade.

Die vorliegende Untersuchung serbischer Diskurse zwischen 1848 und 1905 in der Vojvodina entstand im Rahmen des von Prof. Rosita Schjerve-Rindler geleiteten FWF-Forschungsprojekts Hegemoniale Diskurse und Diskurse des Widerstandes in der Habsburgermonarchie im 19. Jahrhundert, das von 1999 bis 2001 durchgeführt wurde. Die vorliegende Arbeit hat sehr von den fachkundigen Anregungen der Projektleiterin und Prof. Michael Metzeltins profitiert und ebenso von den anregenden Diskussionen mit allen beteiligten KollegInnen. 1 Das Erstaunliche am Diskurs der serbischen Eliten in der Vojvodina zwischen 48er Revolution und erstem Weltkrieg ist, wie stark die Umbrüche und Unterschiedlichkeiten im Bezug auf verschiedene Machtzentren waren: »Habsburg«, »Ungarn«, die »Deutschen«. Im Spannungsfeld von Krieg, Demokratie, Klassenkampf, Geschlechterdifferenz und ethnischer Identität bekamen diese vorgestellten, aber auch praktisch erfahrbaren Mächte ganz unterschiedliche Qualitäten zugeschrieben. Letztendlich ging es in diesem Diskurs nicht nur darum, wie »man« sich nach »außen« positionieren solle, sondern auch darum, wer im Diskurs selbst die Oberhand gewinnen würde. Diese Spannungen werden anhand von ausgewählten Texten aus Zeitungen der serbischen Minderheit in der Habsburger Monarchie untersucht. Darunter finden sich nicht nur prominente Leitartikel herausragender Persönlichkeiten, sondern auch Berichte, Notizen, Feuilletons und Artikel über alltägliche Belange wie das Einkaufen. Den Anfang machen theoretische Überlegungen über Diskurs, Hegemonie, Widerstand und Nationalismus. Es folgt der historische Kontext für die analysierten Texte von 1848 (p. 9), danach eine Analyse der Texte selbst (p. 12) -usw.: Kontext, Texte, Kontext, Texte. Als Endpunkt wurde das Jahr 1905 ausgewählt, in dem in Ungarn Wahlen stattfanden und zu erwarten war, dass es insofern weniger markante Diskursereignisse bieten würde als das Jahr 1848. Das ließ dieses Jahr als gute Vergleichsmöglichkeit zum auch diskursiv turbulenten Revolutionsjahr 1848 erscheinen. Zwar lässt sich einiges aus dem Unterschied zwischen den beiden Vergleichspunkten 1848 und 1905 schließen, doch erschienen Stichproben geeignet, um diese Vermutungen zu bestätigen. Deshalb gibt es Analysen eines Textes von 1856 auf Seite 19 und von 1866 auf Seite 22. Die Kontexte dazu befinden sich auf den Seite 18ff. Manche LeserInnen werden es nützlich finden, zuerst die Gesamtinterpretation ab Seite 31 zu lesen und dann zu jenen Textanalysen und Kontexterläuterungen zu gehen, die besonders interessant erscheinen.

This is a book about art historical writing, with special attention to its qualities as writing: its voice, pace, and narrative; its need for theory and for inexplicit theory; and in an entirely nontechnical sense, its interest and force as writing. The book has two themes: that "untheoretical" art historical texts can be richer and more rewarding as writing than texts in which theories are explicit; and that writing, in a general sense, is what art historians do, and so it needs to be taken as seriously as possible.

This opening chapter sets out both those themes by means of an exploration of recalcitrantly untheoretical texts and their hidden virtues.

This book gets involved in the minutiae of theories and art historical writers in the mid-1990s, and ends up being more specifically of its time and place than it needed to be. I still believe in its two themes, however: the mistake was not to frame the book as a general meditation on writing in the humanities.

Currently we know quite a lot about the legal framework surrounding marriage in the middle ages. We know how the law developed, we know about the development of the church courts and about their application of the law. But we know very little about the way in which the law was received: how people established their marriages, how they tried to protect them or how they prepared for litigation. In this paper I shall present the evidence of eight cases which show different ways in which people either tried to safeguard against or prepare for marriage litigation in fourteenth-century York. In particular, I shall focus on different kinds of pre-court tribunals found in the material. This is an institution that is common enough in practice, but these tribunals took a multitude of forms ranging from the totally informal to formal meetings in the premises of the Church (though not with a clear mandate from the church). It will also become clear that although these pre-court meetings are common, they are not required and they appear to have affected only those cases that involved litigants who can be shown to have been (or arguably should be) under some form of tutelage.

The Project “MAR VASTO” (“Risk Management in Valparaíso/Manejo de Riesgos en Valparaíso, Servicios Técnicos”) started in March 2007. It is managed by ENEA, with the participation of Italian and Chilean partners and the support of local stakeholders. Being the city declared patrimony of the humanity by UNESCO since 2003, the goals of the project are the following: to evaluate the impact of main hazards (earthquake, tsunami, fire, and landslide); to provide a vulnerability analysis for three historical churches (San Francisco, Las Hermanitas de la Providencia, La Matríz, made by various materials - masonry, concrete, wood and adobe - and located in different city sites) and for a pilot building stock in the Cerro Cordillera historical area, analyzing more than 200 constructions; to suggest guidelines for future urban planning; to develop a GIS digital archive, well organized, user-friendly and easy to be implemented in the future, providing maps and scenarios of specific and multiple risk. In the paper, preliminary results are given, taking into account the in situ work of two missions at Valparaíso (May and October-December 2007).

"This article examines examples of advice literature published in Britain for what they indicate about changes in the materil culture of home enteraining from 1920 to 1970 Advice writing offers ideal model of design consumption attentive to social behaviour and reflective of reader concerns A theoretical framework for the fusion of the social and material in a domestic seetting is forged through reference to the work of Nobert Elias,Erving Goffman and Pierre Bourdien Elias's 1939 work The Civilising Process illuminates pre-industrial etiquette,Goffman's 1959 The Presentation of Self in Everyday Life bridges the movement away from such a model, and Bourdien's 1969 Distinction assists understanding of the reception of modernist design A pre-industrial courty model of ornament and luxury apparently jarred with the comparative austenity embodied in‘high’ modernism and popular idioms such as moderne and contemporary Modern design was recommended in advice literature, therefore,as contributing new ideals to the comfort of a social setting flexibility, youth,practically,thrift,hygiene,economies of space,fashionability and etiquette ideals of dignity,luxury and comfort,pointing to a new appreciation of the beauty of utility grounded in the aestheticization of everyday life that modified the visual language of status and of hospitality.

Key Words: advice literature • domestic space • home entertaining • household management • interor design • taste.

Open access to pre-print text: http://hdl.handle.net/2299/768
Subscription only access to pdf: http://jdh.oxfordjournals.org/cgi/content/abstract/14/3/187"

Domestic advice literature is rich in information about design, as well ideals of domesticity, consumption and issues of identity such as gender, age, class and ethnicity. Yet this literature remains a relatively neglected resource in comparison with magazines and film.
    Design at Home brings together etiquette, homemaking and home decoration advice as sources in the first demonstration of the historical value of domestic advice literature as a genre of word and image, and a discourse of dominance.
Areas covered include:
•        the use domestic advice
•        relationships between advice, housing and the middle class
•        links between advice and gender
•        advice and the teenage consumer
Design at Home is essential reading for students and scholars of cultural and social history, design history, and cultural studies.

Written by internationally distinguished experts, this is the first collective commentary on the entirety of Hegel's landmark Phenomenology of Spirit (1807). Each contribution  examines Hegel's text in illuminating philosophical detail and relates that section of Hegel's text to its larger context within Hegel's complex, insightful text.

This article aims to address a fundamental question for analysts and students of MERCOSUR : what explains the bloc's survival despite its recurrent crises and frequent pessimistic forecasts predicting its collapse ? It argues that the maintenance of co-operation after 1999, when the economic and political economy rationale of the project had almost disappeared, is best understood in terms of the convergent strategic interests of MERCOSUR partners. This convergence of interests in the continuity of the regional regime reflects three types of strategic incentives. First, defensive considerations reflecting external forces and a shared sense of vulnerability vis-à-vis the external environment have provided the main motivation for partners to engage in negotiations and attempt to move the process of integration forward. Secondly, the offensive incentives faced by Brazil, given its relatively stronger position within the region have also worked to foster regional co-operation. But besides these power considerations, the sustainability of co-operation has been at least partially assisted by an emerging process of socialisation among executive officials taking place within regional institutions. These processes of increased interaction and enmeshment have reinforced interests in regional integration, giving way to positive incentives to maintain MERCOSUR.