Documents found
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953.More information
Tattoos, it would seem, are as old as humankind. Although they were mainly used and displayed by members of deviant subcultures throughout most of the nineteenth century, the 1980's and 1990's have given way to a rise in body modifications in general, and tattoos in particular. The question arises as to how we can begin to explain this craze for tattoos in the Western world. In this paper, we suggest that this newly constructed infatuation is the product of an episteme which is built on four century-defining, distinct, all the while interrelated, phenomena: the Space Odyssey, the rise of Superheroes and Comic Books, the sexual revolution and the emergence of the internet in general and of social networks in particular. We also argue that the act of getting tattooed is necessarily both individual and collective: by differentiating oneself through the use of tattoos, one joins a collective or community. This reminds us that human societies are paradoxical in nature, their components constantly evolving between homogeneity and differentiation. Through the study of a Franco-Canadian sample divided into three separate groups – not tattooed, somewhat tattooed, very tattooed – we show that tattoos evoke arts, esthetics and health as well as the transgression of social norms and the extension of physical and psychological limits in all groups within both countries, although the French sample is more defined by art and the Canadian sample, by symbols. The marking of the body with ink thus appears as a collectively inscribed individual process in which the collective is either outside of, secondary to, or implicitly part of oneself, depending on the category with which we identify.
Keywords: Tatouage, modifications corporelles, épistémè, espace, super héros, révolution sexuelle, internet, individuel, collectif, homogénéité, différenciation, Tattoos, Body Modifications, Episteme, Space, Super Heroes, Sexual Revolution, Internet, Individual, Collective, Homogeneity, Differentiation
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955.
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956.More information
Composed of collectives, groups and networks active in various struggles, the anti-authoritarian movement which has consolidated in Quebec in the wake of the Global justice movement is guided by values that are based on a common ethical compass. The latter is informed by a vision of anarchism as a process that unveils in the prefiguration, in the here and now, of a society based on collective automony. Three micro-cohorts of (pro)feminist activists have contributed to the development of these practices of self-organization and self-determination. These micro-cohorts composed of radical feminists and (pro)feminists, radical queers and feminists and (pro)feminists involved in the anti-colonial/anti-racism struggle have achieved this goal through a process of pollination that enables the dissemination of practices in different spaces within the movement and outside of the movement. This analysis is the result of research work carried out by the Research Collective on Collective Autonomy (CRAC), a (pro)feministand anti-authoritarian affinity group that aimed at documenting initiatives of its own movement.
Keywords: mouvements sociaux, intersectionnalité, féminisme radical, queer, changement social
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958.More information
This paper presents a reflective topical narrative in a style this author described in researching Irihapeti Ramsden (2003), an Ngai Tahupotiki (Maori) nursing instructor of Aotearoa (New Zealand). It is a reflection on the nature of Indigenous scholar’s inquiry, or what Irihapeti Ramsden recognized as an often melancholic journey of self-discovery. It is an attempt to understand how, where, and why colonization has reduced us to dependent remnants of the self-reliant and independent peoples our stories remember. We are collectively creating an alternative voice to colonial lies/myths and calling for the restoration of the human dignity stolen along with lands, resources and human rights. Irihapeti Ramsden (2003) used her own melancholic journey of self-discovery to re-ignite trust and reciprocity between people, and to bring the idea of Cultural Safety to colonial New Zealand, thereby establishing a splendid map for future generations of all spaces in need of decolonization. She was met with considerable resistance in her homeland as she raised awareness of the truth about abuses of power by colonial institutions and bureaucracies. By similarly nagging in often difficult processes of self-discovery Indigenous scholars everywhere are helping to unravel a global inheritance of colonial practice. Reconciliation will only be possible when citizens honour Indigenous people’s resistance, resentment and rebellion to European myths of conquest. Indigenous scholars are Being Called to Witness seven generations and to preserve the beauty and strength our ancestors wanted to protect. Our ancestors scarified a great deal, and we must wipe our tears, open our eyes, listen deeply, clear our throats, and raise our strong voices to bear witness to our ancestors’ prayers.
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959.More information
The paper deals with the following question. To what extent do the human efforts at controlling crime succeed ? It starts by proposing an enlarged concept of social control. In the second part, a theory of choices made by offenders under the constraint of social control is put forward. In the last part, it is argued that social control can have four types of impacts :I — reducing the frequency of crime; 2 — reducing its severity; 3 — rendering obsolete some criminal tactics and stimulating the development of new ones; and, 4 — channeling offenders toward vulnerable targets. It is concluded that crime is shaped by the means used to control it, meaning that a given state of crime rates should be seen as the result of what people decide to do and not to do about crime.
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960.More information
AbstractABSTRACTTho Mâu : A Vietnamese Form of Shamanism ?Tho A/au, or " worship of thé Mothers ". is practised in north and central Vietnam, as well as among the Vietnamese diaspora. This cuit is principally characterized by seances during which female mediums (bà éong) are successively possessed by the Holy Mothers of Heaven. Mountains and Forests. Waters. and Earth. as well as by various other " Spirits of the Four Palaces ". The divinities and practices of this cuit - as observed in Montreal - are described here, and those of ils characteristics that remind one of shamanism (mediation between both genders for instance) are outlined. It is argued that the cuit might historically originale in a prehistoric torm of shamanism.Key words : Dorais. Nguyên. shamanism. possession, ethnie identity. Vietnam