Suturing the body corporate (divine and human)in the Brahmanic traditions

In this discussion, we ponder the discourse about the ‘body of the Divine’ in the Indian tradition. Beginning with the Vedas, we survey the major eras and thinkers of that tradition, considering various notions of the Supreme Divine Being it produced. For each, we ask: is the Divine embodied? If so, then in what way? What is the nature of the body of the Divine, and what is its relationship to human bodies? What is the value of the body of the Divine to the spiritual aspirant? We consider, where relevant, which views are pantheistic and which might be considered panentheistic. Panentheism is connected with discourse on the world as the body of God. It has origins in medieval Christian theology with anticipatory traces in Plato’s Timeaus. Under pantheism, were the world to end—were it to collapse or disappear irreversibly, perhaps, into a huge black hole—then God would disintegrate without a remainder as well; for in this view the Divine Spirit is the universe. The same is not true under panentheism which posits a more complex relationship between the Divine and the world. According to panentheism, God pervades the world—God is in the world—and at the same time, God sustains the world—the world is in God. This allows that God be greater than, transcendent of and independent of the world. In our conclusion we remark on how the views we have surveyed link to, resonate with, or dis-compare with the current—should one say revivified—interest in intellectual quarters with panentheism.

Challenges in conserving indigenous culture in Minahasa : culture, Genius Loci and the Indonesian Environmental Planning system

Culture and spirit of land is integral to Indigenous community meaning and identity. With colonisation, transmigration and assimilation policies and practices over the last 200 years, many Indigenous communities, like the Minahasa, have witnessed their culture, curatorial responsibilities, and their mythological associations to their lands eroded. Minahasa, meaning 'becoming one united', encompasses some eight ethnic communities who reside in the Minahasa regencies in the North Sulawesi Province on Sulawesi Island in Indonesia. The region was first colonised by the Portuguese in the 16th century, and then by the Dutch VOC (Verenigde Oostindische Compagnie) in the 17th and 18th centuries bringing a strong Christian Protestant faith to the communities that appropriated many of the cultural symbols and mythological narratives of the Minahasa, and now compromises the largest concentration of Christian faith in the Indonesian archipelago being one of the reasons why there was considerable political requests for the region to formally become a province of The Netherlands in the lead up to Indonesian independence in 1945.

North Sulawesi never developed any large empire like on other islands in the archipelago. In 670, the leaders of the different tribes, who all spoke different languages, met by a stone known as Watu Pinawetengan. There they founded a community of independent states, who would form one unit and stay together and would fight any outside enemies if they were attacked, and the Dutch used this cultural ethos to help unite the linguistically diverse Minahasa confederacy under their colonial regime. Integral to the Minahasa is the Watu Pinawetengan and the series of narratives that enjoin the Minahasan communities to this place and around Lake Tondano. With Indonesian governance considerable angst has been launched by the Minahasa about loss of local autonomy, generic Indonesian policies, and a lack of respect of Indigenous culture and non-mainstream religions within this predominantly Moslem nation. This paper reviews the state of knowledge as to the cultural associations and genius loci meanings of the Minahasa, to their landscape and place, cast against contemporary Indonesian 10 year plans and policies that seek to generically manage the collective Indonesian archipelago as one community and landscape. It is a critique about the Minahasan Indigenous land use and planning philosophies, against top-down generic land use and environmental policies and plans written in Jakarta for generic application across the Indonesian archipelago.

The multiple relationships between the discipline of social work and the contributions of Michael White

Michael White, the Australian narrative practitioner, died in April this year. Given White trained in social work and has had a large impact on many social workers, it is timely to investigate the opaque relationships linking White and his work with his discipline-of-origin. The present examination proceeds in three steps. First, a schematic outline of White’s intellectual influences and achievements is set out; second, the alignments, as well as tensions, between White’s work and his discipline-of-origin are considered; and, third, it is argued that White was informed by, and went on to produce a body of work that further informed, the contesting spirit that is the wellspring of the discipline of social work. This conclusion is reached mindful of the fact that White remained antagonistic to the role played by the professions in general and that he did not identify with the title ‘social worker’ in particular.

Uneasily along the sand

Uneasily Along the Sand evokes the state of mind of the great Mallee poet John Shaw Neilson during a period of hospitalization for nervous exhaustion around 1900. To his bed come the voices and apparitions of all those people whom he might have met but who in life eluded him. It is a ghost community of jesters, singers and seers, who parade in harlequin costumes and recall the poet to the vanishing spirit of the Mallee forest. In particular, a Wotjobaluk man by the name of ‘Jowley’ haunts him, a man found by white people as a child abandoned in a hollow log - abandoned, lost, stolen? The sound installation ‘Mac’ (that forms part of Uneasily and which will receive its first national broadcast to coincide with Mildura Palimpsest #8) evokes their strange meeting and a kind of reconciliation of peoples and cultures with environments that remains elusive. The hospital, where Neilson heard strange voices and saw strange visions, is evoked in a video work based on a set of ‘actions’ performed in Mildura’s Old Base Hospital, and sound recordings made in Pyrenees House, Ararat (a replica of the Swan Hill Hospital where Neilson was confined). The hospital solarium is transformed into a strangely distorted Mallee paddock, of sand, barbed wire and mattresses that leak like hour glasses. Caught in the fence lines of this dream world are scraps of a woman’s dress, bed sheets inscribed with charcoaled graffiti and footprints alluding to the ‘unevennesses’ of a life. Uneasily Along the sand is inspired by Paul Carter’s recent book, ‘Ground Truthing: explorations in a creative region’. The installation of Uneasily in Mildura coincides with Opening, another work inspired by ‘Ground Truthing’ that Carter and Dirk de Bruyn have created for the big screen at Federation Square, Melbourne.

Harm reduction as anarchist practice : a user’s guide to capitalism and addiction in North America

In spite of its origins as an illegal, clandestine, grassroots activity that took place either outside or in defiant opposition to state and legal authority, there is growing evidence to suggest that harm reduction in North America has become sanitized and depoliticized in its institutionalization as public health policy. Harm reduction remains the most contested and controversial aspect of drug policy on both sides of the Canada–US border, yet the institutionalization of harm reduction in each national context demonstrates a series of stark contrasts. Drawing from regional case study examples in Canada and the US, this article historically traces and politically re-maps the uneasy relationship between the autonomous political origins of harm reduction, contemporary public health policy, and the adoption of the biomedical model for addiction research and treatment in North America. Situated within a broader theoretical interrogation of the etiology of addiction, this study culminates in a politically engaged critique of traditional addiction research and drug/service user autonomy. Arguing that the founding philosophy and spirit of the harm reduction movement represents a fundamentally anarchist-inspired form of practice, this article concludes by considering tactics for reclaiming and re-politicizing the future of harm reduction in North America.

Ten canoes : engaging difference

In a reading of the Rolf de Heer film Ten Canoes this article explores the pervasive, contemporary challenge of culture difference and its representation. Focusing on notions of sacredness, as one node of extreme difference, the article argues that older formulations of sacredness which bifurcated spirit and flesh are now being replaced by more holistic understandings. As western film audiences engage with representations of difference in Indigenous cultures, a set of questions are raised: what is the nature of real dialogue between different cultures? Can such dialogues move beyond mute recording, or silent respect, or automatic celebration? Can they enter a new space of dialectical relationship in which different cultural perspectives can be fully investigated, without making the other culture a static, or oversimplified or iconic abstraction?

Indigenising civil society : applying Ibn Khaldun’s asabiya concept on tribes in Iraq

After the US-led invasion of Iraq in 2003, civil society has become among the buzz words that are frequently used by local and international government and non-government institutions. However, the connotations of civil society were merely drawn from Western conceptions referring to formally organised types of institutions, like NGOs, unions and media. This paper argues that Muslim/Arab theories should also be tested in their original indigenous societies before generalisation of Western models. The Western conceptualisation overlooks the informal type of civil society organisations and excludes family and kinship ties from its equation. Indigenous social structures, i.e. tribes are key active player in the daily life of the Iraqi political, economic, social and cultural scenes. This study argues that the spirit of social solidarity drawn from Ibn Khaldun’s “asabiya” concepts as well as functions of civil society organisations are the bases for examining tribes in Iraq. Tribes have played significant roles in conflict management, peace-building, reconciliation, policy-formulation, advocacy, active citizenship and democratisation since 2003. The article concludes that, based on their sense of solidarity that is the impetus to functions, tribes are among the active civil society organisations in Iraq.

Cultural regionalism and environmental planning and design : charting regionalism in deference to globalism

The last 400 years has witnessed Western colonialism spread across the Asian communities and landscape transforming and re-defining their identity, culture, landscape patterns and meanings, as well as their land ethic. Whilst independence has brought forth robust attempts at nationalism it has been at the deference of regionalism and cultural identity. Instead, modernism, economic regeneration and growth, and attempts to define a nationalist image out of the newly created nations that are often a patchwork quilt of pre-colonial empires, are signalling the demise of critical regionalism and Indigenous knowledge systems. This paper considers the changes and cultural transformations over the last 400 years pointing to key dilemmas in regionalist growth, deterioration and stabilisation that are causing a loss of environmental and cultural values, morals and codes. These are the cultural and planning ‘rules’ that originally structured and guided the sustainable life and spirit of community, land and culture as an integrated whole. Particular attention will be drawn to the Indigenous communities of Malaysia, Indonesia and Australia that are struggling to maintain identity and environmental ethic in the shadow of major disjointed and multi-objectival national and international economic growth and digital transformation advances. Several possible answers or mediated strategies are offered, through a cultural heritage and planning lens, that could afford a respect and creative integration of these Indigenous knowledge systems to better inform regional growth and land management strategies so that it was regionally relevant.

Nazi Germany as a christian state : the 'Protestant experience' of 1933 in Württemberg

 This article examines the response of Christians in Germany to the first year of the Nazi state. It responds to Manfred Gailus' call of 'micro-histories' and onsiders how Protestants in Württemberg conceived of 1933 and how they responded to the Nazis' antisemitism. It argues that they drew on a pre-existing myth of national-religious revival in World War I (the 'spirit of 1914') and remained 'actively passive' when it came to antisemitism.

Inclusion in participatory research: what were the whitefellas doing in an Aboriginal health project?

Health research in indigenous communities, like many interactions between such communities and white-dominated institutions, has a chequered history leading to a three-fold decrement: suspicion and resistance to research that is seen as coming from outside of the community; a shortage of research generators and leaders within the community; and cumulative gaps in the research evidence base, both in terms of coverage of topics and in terms of meeting the priorities of the community.

Additionally, these decrements have been mistakenly located as problems being caused from within the community, rather than recognising that these are outcomes of wider contextual, historical and institutional factors and failings. Good research, as culturally appropriate, inclusive of community voices and meeting the needs and priorities of the community, is necessary in an increasingly evidence-based-practice culture within policy and health settings. Culturally safe research with and for indigenous communities has the potential to be empowering, and to bring community voices, views and experiences into the influential realm of'evidence.

This process of developing safe, appropriate and inclusive research is not straightforward: the decrements are recursive, with a shortage of connections between the community, its priorities and research. However, as the Healing Stories project that we discuss here has shown, it is possible to develop culturally safe participatory research by working with Elders from within the community and with leaders from within white institutions, in a spirit of reconciliation. The methods and findings of Healing Stories have been reported elsewhere, with an emphasis on the voices from the community; this chapter explores some of the 'behind the scenes' processes, from the perspective of the white researchers working from within white- dominated institutions.

After briefly describing the Healing Stories project, this chapter reflects on three parts of the participatory research process: getting started, leading together, and working together. The first of these considers laying the foundations for participatory research, working with Elders and leaders, and planning for inclusion, examining participatory research as a recognisable research design, with potential for rigour, cultural safety and inclusion. The second explores developing participatory methods, working with communities, and opportunities and choices for inclusion. The third examines the process of being participatory, working together and engaging in inclusion across the long-term commitment to the project.

Death and life at the cinematic beach

In this article, I will examine the ways in which the beach and its shoreline is designated as both a mortal and immortal location in cinema. On the one hand, I will suggest that the beach and the shoreline can bring death to those who visit it temporarily or who go there to claim it as a permanent home of their own. The beach creates a set of narrative and aesthetic possibilities for tragic endings, murderous encounters, physical and existential suicides, and spectacular battles between opposing forces to take place. The dangerous beach, then, is locatable as a site that participates in, and helps enact, loss and the death wishes of those who come to contemplate endings, kill or fight on its shifting sands, watery edges and lost horizons. On the other hand, the beach and its shoreline will be understood as a liminal place and space, where regeneration possibilities are enacted. In cinema, death at the beach and its shoreline may not always be the end but a new start beyond the life of the frame. At the beach, within the coastal water, mortality becomes immortality, flesh and body becomes transcendence and spirit, and the death of one self can lead to the (re)birth of another.

The experience of Singapore in raising awareness of natural and cultural resources

The city-state of Singapore has a major role in the urban development. Majority of the innovative projects are initiated by the government agencies. For this paper, I would like to highlight the two distinct themes of innovation that, I believe preoccupied the authority for its urban issues, they are innovation which concern nature and culture. Land in Singapore is scarce. Natural resources are strictly protected. At the same time they are challenged to return the maximum benefit to their own population. The water catchment area and the prime forest on the whole island is the most valuable natural resources to be preserved. The paper will demonstrate how Singapore challenges with its own resources (water and greenery) in which the holistic planning around these themes become more than just spaces of protection but integrated with the public space system and turned into more valuable spaces for the well being of its population. The second theme is the issue related to culture. Singapore's economy is the most advance compare to other Southeast Asian countries, however when it comes to culture and identity, the city state struggles with the over constructed image of branding Singapore's culture. The paper will discuss several examples around the theme of arts and culture, how the city state bench-mark itself with the world class cities. It is one of the most challenging topic in urban planning and policy making. It is worth discussing on its success and failure. We can learn form Singapore that innovation at the level of policy maker can be achieved in some urban aspects such as the management of natural resources and urban design projects related to it. However when it comes to the issue related to art and culture, the top down policy alone cannot assure the achievement of city's identity as it aspired. Tracing the historical development of the environmental and cultural policies of Singapore the paper intends to study and analyze various case studies reflecting these attempts of natural and cultural instillation. In the process of comparison of these two drastically contrasting actors and approaches, the paper will argue that it has mostly been driven by economic aims, and careful thought. The results have been limited and restrictive. Further arguing that 'creativity' is the essential factor of arts and culture, it evaluates the authenticity and the ultimate implications on cultural spirit.

Viewpoints, creativity and embodied learning : developing perceptual and kinaesthetic skills in non-dancers studying undergraduate university drama

Viewpoints are a structural approach to training and directing for theatre. Originating from the innovative, inventive and exploratory approach of Mary Overlie and the self- confessed scavenger approach of Anne Bogart, Viewpoints offers a practical philosophy of working. As a training approach it begins with a disciplined engagement  of the body in space and time. The tangible elements of the Viewpoints provide a set of tasks on which the student can focus, thus freeing the imagination and spirit to  create. Yet at the same time the systematic logic of Viewpoints supports novice practitioners to begin to question their perception, invest in creative practice that demands action and exploration, and to deconstruct, re-organise and rebuild scores and sequences in the pursuit of theatre that is visceral and visual. This essay reports on undergraduate student experiences of learning Viewpoints. It interrogates the demands of embodied learning of the movement/structural system on non- ancers and examines student-actor experiences of embodied learning from multiple of subject positions – observer/participant/creator/reflector/actor.  

Qualitative and historiometric methods in leadership research: a review of the first 25 years of the leadership quarterly

In the spirit of the 25th anniversary edition of The Leadership Quarterly, as the world's premier outlet for leadership research, we have reviewed qualitative and historiometric research across those 25. years. Qualitative research is a complex and cluttered area of scholarship. This is not because there is an inherent confusion about it. Rather, it is because 'qualitative' research is a cover-all term for a wide range of research strategies, paradigms, parent disciplines, sources of data, and methods of analysis for them. More so than in previous journal review articles, we explored variation in qualitative analysis as well as variety in qualitative data. In terms of methodologies, our efforts concentrated on case study, content analysis, grounded theory and historiometrics. We also examined trends toward post-positivism, post-modernity and liquid modernity, and their resultant benefits for researching leadership. Future directions for leadership research are posited. © 2013 Elsevier Inc.