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Inquisitory Birds: Thinking through the Ethics and Assumptions of Playback Responses in Birds
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A technique employed by both scientists and birders is the use of song playback to elicit a response from a bird. For birders, the intention is to encourage a hidden bird to reveal itself to the observer. On hearing the recording, the bird reacts with either an aggressive territorial response or inquisitory social approach. While the effects of playback on birds are incompletely understood, repeated exposure appears to influence a bird’s subsequent behaviour. Where playback has been widely used, birds sometimes no longer respond to the sounds of their own species, ignore the sound, and thus deviate from their assumed natural behaviour. These effects have raised ethical questions about the use of playback in birding and in some places the practice is banned. This article examines the use of playback in birding and the wider questions this raises. Ethical debates around playback reveal ideas about what birds are, how they can potentially interact with humans, and how the aesthetics of birding are practiced and debated.
A technique employed by both scientists and birders is the use of song playback to elicit a response from a bird. For birders, the intention is to encourage a hidden bird to reveal itself to the observer. On hearing the recording, the bird reacts with either an aggressive territorial response or inquisitory social approach. While the effects of playback on birds are incompletely understood, repeated exposure appears to influence a bird’s subsequent behaviour. Where playback has been widely used, birds sometimes no longer respond to the sounds of their own species, ignore the sound, and thus deviate from their assumed natural behaviour. These effects have raised ethical questions about the use of playback in birding and in some places the practice is banned. This article examines the use of playback in birding and the wider questions this raises. Ethical debates around playback reveal ideas about what birds are, how they can potentially interact with humans, and how the aesthetics of birding are practiced and debated.
A technique employed by both scientists and birders is the use of song playback to elicit a response from a bird. For birders, the intention is to encourage a hidden bird to reveal itself to the observer. On hearing the recording, the bird reacts with either an aggressive territorial response or inquisitory social approach. While the effects of playback on birds are incompletely understood, repeated exposure appears to influence a bird’s subsequent behaviour. Where playback has been widely used, birds sometimes no longer respond to the sounds of their own species, ignore the sound, and thus deviate from their assumed natural behaviour. These effects have raised ethical questions about the use of playback in birding and in some places the practice is banned. This article examines the use of playback in birding and the wider questions this raises. Ethical debates around playback reveal ideas about what birds are, how they can potentially interact with humans, and how the aesthetics of birding are practiced and debated.
A technique employed by both scientists and birders is the use of song playback to elicit a response from a bird. For birders, the intention is to encourage a hidden bird to reveal itself to the observer. On hearing the recording, the bird reacts with either an aggressive territorial response or inquisitory social approach. While the effects of playback on birds are incompletely understood, repeated exposure appears to influence a bird’s subsequent behaviour. Where playback has been widely used, birds sometimes no longer respond to the sounds of their own species, ignore the sound, and thus deviate from their assumed natural behaviour. These effects have raised ethical questions about the use of playback in birding and in some places the practice is banned. This article examines the use of playback in birding and the wider questions this raises. Ethical debates around playback reveal ideas about what birds are, how they can potentially interact with humans, and how the aesthetics of birding are practiced and debated
Sans foi ni loi ? Paris 1900 sous la menace des Apaches
No full textIn Paris, at the beginning of the 1900s, the Apaches embodied a figure of the outlaw from the suburbs. As portrayed in the press, their gangs snuck into the French capital as a threat to the safety of “good citizens.” Combining historical and visual anthropology, this essay goes back to the source of the Apache chronicles. It shows how the Other and his or her dangerousness could be imagined, as much through journalistic or song-based accounts as through graphic representations (engravings and drawings). The intersection of these views allows us to see how a whole stereotype of the “lawless thug” has been put at the service of a process of criminalization. Beyond the groups that it denounces, this process reveals the fears that bourgeois society entertained with regard to the classes that it considered as “dangerous”; above all because they escaped its control, both social and moral.In Paris, at the beginning of the 1900s, the Apaches embodied a figure of the outlaw from the suburbs. As portrayed in the press, their gangs snuck into the French capital as a threat to the safety of “good citizens.” Combining historical and visual anthropology, this essay goes back to the source of the Apache chronicles. It shows how the Other and his or her dangerousness could be imagined, as much through journalistic or song-based accounts as through graphic representations (engravings and drawings). The intersection of these views allows us to see how a whole stereotype of the “lawless thug” has been put at the service of a process of criminalization. Beyond the groups that it denounces, this process reveals the fears that bourgeois society entertained with regard to the classes that it considered as “dangerous”; above all because they escaped its control, both social and moral.À Paris, au début de la décennie 1900, les Apaches incarnent une figure du hors-la-loi venu des faubourgs. Tels qu’ils sont dépeints par la presse, leurs gangs faufilés dans la capitale française apparaissent comme une menace pour la sécurité des « bon citoyens ». Conjuguant anthropologie historique et visuelle, cet essai remonte à la source des chroniques apaches. Elles montrent comment l’Autre et sa dangerosité ont pu être imaginés, tant par le récit journalistique ou chansonnier qu’au travers des représentations graphiques (gravures et dessins). Le croisement de ces regards permet de voir comment tout une stéréotypie du « voyou sans foi ni loi » a été mise au service d’un processus de criminalisation. Au-delà des groupes qu’il dénonce, ce processus révèle les peurs qu’entretenait la société bourgeoise à l’égard des classes qu’elle considérait comme « dangereuses » ; avant tout parce qu’elles échappaient à son contrôle, tant social que moral
Gestione dell\u27eterogeneità etnoculturale della classe: Una ricerca qualitativa sulle preoccupazioni degli studenti universitari e delle studentesse universitarie in formazione per diventare insegnanti
No full textDie Erfassung von Sorgen von Lehramtsstudierenden hinsichtlich ethnisch-kultureller Heterogenität in der Schule kann aufzeigen, bei welchen Themen sie verunsichert sind und unterstützt werden könnten. Basierend auf der Forschung zu „teacher concerns“ erfasst diese Interviewstudie erstmals, inwiefern Lehramtsstudierende mit und ohne Migrationsgrund in Deutschland (n = 20) Sorgen zum Umgang mit Schüler*innen mit einem anderen Hintergrund als ihrem eigenen berichten. Anhand einer Inhaltsanalyse wurden Sorgen bezogen auf die eigene Person, Interaktionspartner*innen und Rahmenbedingungen (z.B. Einfluss eigener Vorurteile, Akzeptanz von Frauen als Autorität, Verständlichkeit von Materialien) sowie Begründungen für nicht vorhandene Sorgen erarbeitet. Limitationen und Implikationen werden diskutiert.The assessment of concerns of pre-service teachers when encountering ethnic-cultural heterogeneity can indicate issues about which they are still uncertain and where they could be supported. Based on research on “teacher concerns”, this interview study examines for the first time whether pre-service teachers in Germany (n = 20) report concerns about encountering students whose background is different from their own. Using content analysis, concerns relating to oneself, interaction partners and environmental conditions (e.g., influence of own prejudice, acceptance of women as authority, understandability of the material) as well as reasons for non-existing concerns emerged. Limitations and implications are discussed.L’enquête sur les préoccupations des futur·e·s enseignant·e·s concernant l’hétérogénéité ethnoculturelle peut montrer sur quels sujets elles·ils sont inquiet·ète·s et pourraient être soutenu·e·s. En se basant sur la recherche sur les « teacher concerns », cette nouvelle étude saisit dans quelle mesure les futur·e·s enseignant·e·s d’origine immigrée et non-immigrée en Allemagne (n = 20) rapportent des préoccupations concernant la conduite à tenir vis-à-vis des élèves émanent d’une culture différente de la leur. Une analyse de contenu a identifié les préoccupations liées à leur propre personne, aux partenaires d\u27interaction et aux conditions générales (par ex. l\u27influence de leurs propres préjugés, l\u27acceptation des femmes en tant qu\u27autorité, la compréhensibilité du matériel) ainsi que les raisons de leur absence.La rilevazione delle preoccupazioni dei futuri e delle future insegnanti in merito all\u27eterogeneità etnoculturale scolastica mostra quali questioni li preoccupano e dove hanno bisogno di maggiore sostegno. Sulla base di una ricerca qualitativa relativa ai “teacher concerns”, lo studio rileva in che misura i futuri e le future insegnanti con e senza un’origine migratoria in Germania (n = 20) riferiscono preoccupazioni su come trattare con gli alunni provenienti da una cultura diversa dalla loro. Un\u27analisi del contenuto ha identificato le preoccupazioni relative a se stessi, agli interlocutori e alle condizioni contestuali generali (l\u27influenza dei propri pregiudizi, l\u27accettazione delle donne come autorità, la chiarezza dei materiali, etc.), nonché le ragioni per la loro assenza. Implicazioni e limiti vengono altresì discussi
Jay Howard Geller. Die Scholems: Geschichte einer deutsch-jüdischen Familie. Aus dem Englischen übersetzt und für die deutsche Ausgabe bearbeitet von Ruth Keen und Erhard Stölting. Berlin: Jüdischer Verlag im Suhrkamp Verlag, 2020
No full textLe processus de conciliation: Une proposition de check-list à l\u27usage des magistrats civils
No full textPlato’s Last Word on Naturalism vs. Conventionalism in the Cratylus. II
Get PDFThe second part of the article, dealing with the question of Plato’s own position in the discussion of naturalism and conventionalism in the Cratylus (for part I, see Hyperboreus 29: 2 [2022] 196–233), continues with an analysis of a key point in the discussion between Socrates and Cratylus (434 a – 435 c). Cratylus argues that when the descriptive properties of a word conflict with each other and thus make it impossible to establish which “thing” such a word denotes, a competent native speaker capable of analyzing such properties is forced to follow linguistic habit like ordinary speakers. Socrates points out that following the linguistic habit with which a competent native speaker is forced to “agree” is nothing but understanding a word that is dissimilar to its referent. This in turn entails, in accordance with the dilemma of the whole discussion, that understanding in such cases can be based only on a “contract”, or “agreement” stipulating the meaning of a word, with the competent speaker negotiating it with himself. Cratylus’ forced agreement that contract plays a role in linguistic communication is usually understood by scholars as a partial concession to conventionalism on the part of Plato himself, or even as evidence that Plato fully supports the arguments of conventionalism and sees no need for words that have similarities with their referents.
The article substantiates a different understanding of this part of the dialogue. It argues that Socrates agrees with Cratylus in treating linguistic habit as an independent factor in linguistic communication: understanding a word on the basis of habit does not need a word to resemble its referent through the descriptive and “mimetic” capacities of words; however it does not follow that the meaning of such words derives from the arbitrary “agreement” by which any arbitrary name can be assigned to any thing and at any moment change its name, as according to the theory of Hermogenes. The “agreement” of the competent native speaker with the meaning that a word possesses according to habit applies, first, only to a limited category of words that have no resemblance to their referents (in this the author of the article agrees with David Sedley’s understanding). Plato does not mean that understanding according to habit should make the similarity of a word to its referent superfluous: the highest purpose of words is their philosophical purpose as “instruments” for distinguishing the essential properties of things, while linguistic habit provides only knowledge of what a word refers to, but not of the properties of this referent.
Second, the “agreement with oneself” by which a competent native speaker is forced to agree to habit in the course of communication differs significantly from the arbitrary contract of assigning meaning to words in Hermogenes’ theory. Socrates’ argument does not assume that linguistic habit arises from such an establishment of meaning that makes any people, even the most mediocre ones, creators of language. On the contrary, his reasoning about the word σκληρότης is based on the premise that this word was created by one of the wise creators of language who strove to create words similar to the things they designate. This implies that the similarity was either not achieved, through error, or was lost in the course of the long history of language; the habit has nevertheless preserved the word’s connection to the thing to which the word was assigned by a “lawgiver” of language (apparently by virtue of his high authority), although the sound composition of the word does not allow us to define this thing by virtue of its intrinsic properties. Following the linguistic habit should thus be understood as an imperfect kind of linguistic communication, a forced retreat from the principles of naturalism, but not as a concession to conventionalism or even as Plato’s acknowledgment of its victory.Во второй части статьи, посвященной позиции самого Платона в дискуссии о натурализме и конвенционализме в Кратиле (часть I см. Hyperboreus 29: 2 [2023] 196–233), продолжается разбор ключевого места в дискуссии Сократа и Кратила (434 a – 435 c). Кратил утверждает, что в тех случаях, когда дескриптивные или миметические свойства слова конфликтуют между собой и не позволяют установить, какую “вещь” обозначает подобное слово, компетентный носитель языка, способный к анализу подобных свойств, вынужден следовать за языковым узусом, подобно заурядным носителям языка. Сократ доказывает, что следование языковому узусу, с которым вынужден “согласиться” компетентный носитель языка, есть ничто иное, как понимание слова, несходного со своим денотатом. Это в свою очередь предполагает, в соответствии с дилеммой всей дискуссии, что понимание в подобных случаях может основываться лишь на “договоре” о значении слова, причем компетентный носитель языка договаривается при этом сам с собой. Вынужденное согласие Кратила с тем, что “договор” играет определенную роль в языковой коммуникации, обычно понимается исследователями диалога как частичная уступка конвенционализму со стороны самого Платона или даже как свидетельство того, что Платон полностью поддерживает доводы конвенционализма и не видит необходимости в словах, обладающих подобием со своими денотатами.
В статье обосновывается иное понимание этой части диалога. Доказывается, что Сократ согласен с Кратилом в трактовке языкового узуса как самостоятельного фактора в языковой коммуникации: понимание слова на основе узуса не нуждается в сходстве слова с его денотатом благодаря дескриптивным или миметическим свойствам слов. Из этого, однако, не следует, что значение подобных слов восходит к произвольному “договору”, посредством которого можно присвоить любое имя любой вещи и в любой момент изменить ее именование, как предполагает теория Гермогена. “Договор” компетентного носителя языка с тем значением, которым слово обладает согласно узусу, относится, во-первых, лишь к ограниченной категории слов, которые не обладают сходством со своим денотатом (в этом автор статьи согласен с пониманием Д. Седли); Платон не имеет в виду, что понимание согласно узусу должно сделать полностью излишним сходство слова с его денотатом: высшее назначение слов состоит в их философском назначении как “орудий” для различения сущностных свойств вещей, а языковой узус обеспечивает лишь знание самого денотата слова, вещи, на которую указывает слово, но не ее свойств.
Во-вторых, “договор с самим собой”, посредством которого компетентный носитель языка вынужден согласиться с узусом в ходе коммуникации, существенно отличается от произвольного договора о присвоении слову значения в теории Гермогена. Аргументация Сократа не предполагает, что языковой узус восходит к подобному установлению значений, в котором могут участвовать любые, самые заурядные носители языка. Напротив, в основе его рассуждения о слове σκληρότης лежит посылка, что это слово было создано одним из мудрых творцов языка, стремившихся к созданию слов, подобных обозначаемых ими вещам, но это сходство либо было не достигнуто в силу ошибки, либо было утрачено в ходе длительной истории языка; узус, тем не менее, сохранил связь слова с вещью, которой присвоил это слово “законодатель” языка (очевидно, в силу его высокого авторитета), хотя звуковой состав слова не позволяет определить эту вещь в силу его внутренних свойств. Следование языковому обычаю следует, таким образом, понимать как несовершенный вид языковой коммуникации, вынужденное отступление от принципов натурализма, но не как уступку конвенционализму или даже признание его победы со стороны Платона
„war etwas ganz tolles“ – Erzählungen über die Grenzöffnung 1989 im Kontext frame-semantischer und korpusbasierter Analysen
Get PDFFor more than 30 years, the inner-German border as a physical border between the GDR and FRG no longer exists. From a linguistic perspective, “unification” can be assumed. The linguistic differences between the former East and West Germans are smaller than those between the various German dialect speakers (cf. i. a. Hellmann 1984; Gärtig/Plewnia/Rothe 2010; Plewnia 2015). However, categories such as Ossi and Ostdeutsch or Wessi and Westdeutsch can still be found today, although the terms for the inhabitants of the GDR (Ossi, Ostdeutsch, Ostler etc.) are more productive. The physical inner-German border seems to have turned into a wall in people’s minds.
This article takes up the current discourse and asks about the underlying patterns and frames that constitute this mental border or enable its reconstruction. Autobiographical narrative interviews with people of two age groups who grew up or were socialised at the former inner-German border serve as a basis for this
Der Pluralität des Geschehens gerecht werden – aber wie? Eine Weiterentwicklung des Dokumentationsprofils
Get PDFDie Forderung, dass sich die Vielfalt der Gesellschaft in und durch Überlieferung abbilden soll, findet bei Archivar*innen zunehmend Gehör. Das von der BKK entwickelte Dokumentationsprofil will dabei unterstützen, doch fehlen ihm sowohl eine nachvollziehbare Methode als auch eine theoretische Basis, die Pluralität und Überlieferung(sbildung) in Bezug zueinander setzen. Dieser Artikel will das Profil deshalb weiterentwickeln. Aufbauend auf Ann Laura Stoler werden Überlieferung und Überlieferungsbildung als eigene Formen situierten Wissens betrachtet, das es sowohl «entlang» als auch «entgegen seinen Strich» zu analysieren gilt, um die darin fehlenden Stimmen zu identifizieren. Das Resultat ist ein multiperspektivischer Überlieferungsbildungsansatz, der die unterschiedlich hohen Überlieferungschancen der Aktenbildner*innen bewusst in den Blick nimmt und durch ein proaktives Vorgehen auszugleichen versucht. Um das Vorgehen zu illustrieren, wird auf das «Dokumentationsprofil Politik» des Staatsarchivs Solothurn zurückgegriffen.Die Forderung, dass sich die Vielfalt der Gesellschaft in und durch Überlieferung abbilden soll, findet bei Archivar*innen zunehmend Gehör. Das von der BKK entwickelte Dokumentationsprofil will dabei unterstützen, doch fehlen ihm sowohl eine nachvollziehbare Methode als auch eine theoretische Basis, die Pluralität und Überlieferung(sbildung) in Bezug zueinander setzen. Dieser Artikel will das Profil deshalb weiterentwickeln. Aufbauend auf Ann Laura Stoler werden Überlieferung und Überlieferungsbildung als eigene Formen situierten Wissens betrachtet, das es sowohl «entlang» als auch «entgegen seinen Strich» zu analysieren gilt, um die darin fehlenden Stimmen zu identifizieren. Das Resultat ist ein multiperspektivischer Überlieferungsbildungsansatz, der die unterschiedlich hohen Überlieferungschancen der Aktenbildner*innen bewusst in den Blick nimmt und durch ein proaktives Vorgehen auszugleichen versucht. Um das Vorgehen zu illustrieren, wird auf das «Dokumentationsprofil Politik» des Staatsarchivs Solothurn zurückgegriffen
Einleitung Teil 2: Digitalisierung im ABD-Bereich ‒ normative Grundlagen und politischer Kontext
Get PDFDigitalisierung im ABD-Bereich ‒ normative Grundlagen und politischer Kontex
Leistungsvereinbarungen, ein probates Mittel zur Förderung von GLAM-Institutionen?
Get PDFDie staatliche Kulturförderung setzt wegen ihrer Subsidiarität per Definition erst im Falle eines Marktversagens ein. Dennoch haben die vom New Public Management inspirierten Leistungsvereinbarungen im vergangenen Jahrzehnt reichlich Eingang in den Bereich der Kulturförderung gefunden. Die vorliegende Arbeit geht der Frage nach, wie eine solche Hochzeit zwischen der betriebswirtschaftlichen Logik und den ideellen sowie immateriellen Werten der Kultur möglich ist, und welchen Rahmenbedingungen dabei Rechnung getragen werden muss.En raison de sa subsidiarité, l\u27encouragement étatique de la culture n\u27intervient par définition qu\u27en cas de défaillance du marché. Pourtant, au cours de la dernière décennie, les contrats de prestations inspirés du New Public Management ont été largement utilisés dans le domaine de la promotion culturelle. Le présent travail se penche sur la question de savoir comment un tel mariage entre la logique de l\u27économie d\u27entreprise et les valeurs idéales et immatérielles de la culture est possible, et de quelles conditions-cadres il faut tenir compte
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