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Pap, waar ben je ... : Graflocatie al ruim tachtig jaar onbekend: (Vrije Rubriek)
No full textZe huilde toen ik haar onlangs belde over de Aprilmeistakingen van 1943: ‘Sorry dat ik nog steeds zo emotioneel ben, ik snap het niet, het is toch al zo lang geleden?’ Haar vader was tijdens die stakingen opgepakt en weggevoerd en, zo werd drie weken later door de bezetters gemeld, gefusilleerd en op een geheime plek begraven. Haar vader is nooit gevonden. Hij is vermist. Zij kon de geschiedenis niet verwerken en afsluiten. Na de zoveelste ‘Zit je nog steeds met die oorlog?’ hield ze zich maar stil. Net als andere nabestaanden van slachtoffers die, net als haar vader, érgens op een onbekende plek begraven liggen en nooit zijn gevonden.Ze huilde toen ik haar onlangs belde over de Aprilmeistakingen van 1943: ‘Sorry dat ik nog steeds zo emotioneel ben, ik snap het niet, het is toch al zo lang geleden?’ Haar vader was tijdens die stakingen opgepakt en weggevoerd en, zo werd drie weken later door de bezetters gemeld, gefusilleerd en op een geheime plek begraven. Haar vader is nooit gevonden. Hij is vermist. Zij kon de geschiedenis niet verwerken en afsluiten. Na de zoveelste ‘Zit je nog steeds met die oorlog?’ hield ze zich maar stil. Net als andere nabestaanden van slachtoffers die, net als haar vader, érgens op een onbekende plek begraven liggen en nooit zijn gevonden
Towards a Dialectical Naturalism: A Response to "Critical Naturalism: A Manifesto"
No full textThe prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto.The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto
Indigenous Discourse for Peaceful Coexistence: Engaging in Intercultural Polylogue for Tackling Global Challenges
No full textMany national and multinational interventions have proven toothless in addressing global challenges such as those defined by the United Nations Sustainable Development Goals (SDGs). This article addresses SDG 16 ‘Peace, justice and strong institutions’ and elaborates on how indigenous knowledge can contribute to fostering this goal. The theoretical framework relates SDG 16 to the concept of interculturality as promoted by liberation theology. This framework is translated into a methodology by pursuing a sociology-ofknowledge approach to discourse (SKAD), thus comprising a focus on power relations and on the social construction of knowledge and realities. This article analyzes indigenous approaches to conflict transformation across all inhabited continents and provides a systematization of these approaches as well as insight into their shared characteristics, resulting in a theoretic discourse on the subject. While this synthesized discourse is inevitably an expression of Western academia, a decolonialization of the very same is called for, particularly regarding development research. This article therefore concludes on a note of how global goals, such as SDG 16, can be fostered through the collaboration of indigenous peoples, NGOs, academia, politics, and the broader public, thus bringing together the different traditions of thought in an intercultural polylogue
Focus. Nieuwe kijk op wet en evangelie
No full textN.a.v.: Maarten Wisse, Reinventing Christian Doctrine. Retrieving the Law-Gospel Distinction (Londen e.a.p.: T&T Clark, 2023) 216 p., € 129,95 (ISBN: 978-0-5677-0430-6)
Learning the morals of nobility in Medieval Europe
No full textReview of: Claudia Wittig, Learning to be noble in the Middle Ages. Moral education in North-Western Europe (Turnhout: Brepols, 2022, 295 pp., 9 illustrations, index)
Identity, racial cognizance, and intercultural competence: Students’ collective identities in the virtual literary classroom
No full textThis practice report describes a Virtual Exchange (VE), Collaborative Online International Learning (COIL) experience (US and Spain) titled Identity Matters: Culture, Ethnicity, and Race in Literature. It describes the formation of students’ individual and communal identities in the virtual literary classroom. The Spanish students were perusing a BA in English Studies, and the American students were studying various Arts and Sciences BA degrees. Both courses were based in American English literature, so this VE course was conducted in English because the Spanish students were required to do their coursework in English. Students read American short stories/poems about the identities of American/American immigrant characters from different racial backgrounds: African American, Indigenous, Asian, and Latinx. The texts portrayed characters dealing with identity crises: racial, ethnic, and types of discrimination in contemporary American society. Students were prompted to discuss their individual identities and, when placed in a group, their communal identities with identity charts, in relation to the characters’ identities and discriminatory experiences. However, although some students discussed race (social/biocultural construct) in their individual charts, racial cognizance was missing in the group charts and they discussed differences in terms of ethnicity (national/cultural: ancestry, language, beliefs). Additionally, because of these results, we believe that intercultural communication in VE should create/provide a space for race cognizance, among international identities, to better understand the different contexts of stereotypes, prejudices, racism, and/or discrimination experiences that make up all identities participating in VE. We therefore suggest Kimberlé Crenshaw’s Intersectionality Theory and Urie Bronfenbrenner’s Ecological Systems Theory are possible building-block solutions to this dilemma.
Technology and Society in Habermas’ Early Social Theory: Towards a Critical Theory of Technology beyond Instrumentalism
No full textJürgen Habermas is not often thought of as a philosopher of technology. After presenting his early critique of technocratic consciousness, I will contend that the main problem of Habermas’ conception of technology lies in the conflation of “technology” with “technical rationality”. Feenberg criticizes Habermas’ position for implicitly depoliticizing technology. By developing a distinction between “technology” and “technique”, I will argue that Habermas’ position does not exclude a critical theory of technology. The emergent picture will combine Habermas’ emphasis that technology is more than a historical project with Feenberg’s optimism on the possibility of an emancipatory reorientation of technology.Jürgen Habermas is not often thought of as a philosopher of technology. After presenting his early critique of technocratic consciousness, I will contend that the main problem of Habermas’ conception of technology lies in the conflation of “technology” with “technical rationality”. Feenberg criticizes Habermas’ position for implicitly depoliticizing technology. By developing a distinction between “technology” and “technique”, I will argue that Habermas’ position does not exclude a critical theory of technology. The emergent picture will combine Habermas’ emphasis that technology is more than a historical project with Feenberg’s optimism on the possibility of an emancipatory reorientation of technology
The Old Frisian MASC.SG. form of the proximal demonstrative pronoun this
No full textThe ACC.SG.MASC. form of the Old Frisian proximal pronoun \u27this\u27, thissen, does not appear in the earliest Old Frisian texts. Ms. B2 contains five instances of thenne with a proximal meaning, alongside the form thene as form of the definite article in the same fragment. This rare form of the proximal pronoun, which resembles Old Norse þenna, is corroborated by 19th c. Wangerooge Frisian din \u27this (MASC.)\u27. The form thenne is frequent in Old West Frisian in the Unia version of the Old Skelta-law, where it appears as an archaic equivalent to the article thine; the latter is the default in younger Unia texts. It is hypothesised that incipient, incidental weakening of the geminate realisation in unstressed pronouns in pre-Old West Frisian, together with the existence of analogical patterns in the ACC.SG.MASC. forms minne, thinne, sinne, enna/anne \u27my, thy, his, one\u27, provoked a merger of the proximal form thenne with the much more frequent article thene. Eventually, when geminates were lost in unstressed syllables in the early 14th c., thenne disappeared and thine – independently developed from older thene or (re)created by analogy with the anaphoric pronoun hine – became the sole form of the ACC.SG.MASC. article in late Old West Frisian. A new analogical form of the proximal pronoun thissen was created in the 14th c
