An ecology of religiosity: re-emphasizing relationships between humans and nonhumans

A growing anthropological literature on how various groups of people relate with nonhuman Others has questioned the universality of the conceptual binary between Nature and Culture and, particularly, the usefulness of the concept of 'Nature' to an understanding of human - nonhuman relationships. In light of this, what then becomes of ecology? In particular, can we retain the crucial ecological notions of system and form while bypassing 'Nature'? Drawing on Gregory Bateson's ecology of mind, I suggest that this is possible as long as we focus on processes and relationships. Moreover, the kinds of processes and relationships that more clearly highlight this endeavor are those that are informed by religious thoughts and actions. I offer the term 'an ecology of religiosity' to outline how an overall focus on relationships may dissolve a priori distinctions between Nature and Culture while foregrounding the context in which relationships reshape themselves through religious forms.

Health cosmopolitanism: melding universality and difference – the case of childbirth in post-conflict Timor Leste

ABSTRACTThis study will consider the case of TBAs (traditional birth attendants) under the health cosmopolitan banner. Fifteen interviews with health administrators, obstetricians, midwives, traditional birth attendants and women in Timor Leste, provide evidence : (1) that the WHO (1992) directive to dismiss the inclusion of TBAs within the formal maternity care system has been precipitous (2) that TBAs could, with adequate training in emergency obstetric techniques and hygienic practices, assist in meeting MDG No 5, and (3) that TBAs may assist in sustaining hybrid cosmologies and serving other cultural aims. Although Millennium Development Goals embrace the idea of the universal right to health, a human rights framework remains abstract and legalistic. I argue that health cosmopolitanism offers a more inclusive lens. Applied to maternity care it shifts childbirth to a central focus of government policy, obliges all nations to contribute international aid yet recognises the interpretation of complex needs at the local level. It defines a philosophy of care that is person-centred (not professional or institution-centred), ensures equal access to quality care (based not on ability to pay or other obstacles such as geographical distance) and choice of carer and modality (Western, traditional or hybrid). It underlines the argument here that TBAs trained in emergency obstetric care and hygiene and funded by international agencies would ensure every woman has a known carer, plus choice of location, modality and provider. Health cosmopolitanism thus embraces universality, individual autonomy, reciprocal respect and global responsibility.

A contribution to the history of assessment: how a conversation simulator redeems Socratic method

Assessment in education is a recent phenomenon. Although there were counterparts in former epochs, the term assessment only began to be spoken about in education after the Second World War; and, since that time, views, strategies and concerns over assessment have proliferated according to an uncomfortable dynamic. We fear that, increasingly, education is assessment-led rather than learning-led and ‘counter to what is desired’ in an ugly judgemental spirit whose moral underpinnings deserve scrutiny. In this article, we seek to historicise assessment and the anxieties of credentialising students. Through this longer history, we present a philosophy of assessment which underlies the development of a new method in assessment-as-learning. We hope that our development of a conversation simulator helps restore the innocence of education as learning-led, while still delivering on the incumbencies of assessment.

Food security: one of a number of ‘securities’ we need for a full life: an Australian perspective

Although agriculture in Australia is very productive, the current food supply systems in Australia fail to deliver healthy diets to all Australians and fail to protect the natural resources on which they depend. The operation of the food systems creates ‘collateral damage’ to the natural environment including biodiversity loss. In coming decades, Australia’s food supply systems will be increasingly challenged by resource price inflation and climate change. Australia exports more than half of its current agricultural production. Government and business are aiming to substantially increase production to bolster exports. This will increase pressure on agricultural resources and exacerbate ‘collateral’ damage to the environment. The Australian public have a deep and ongoing interest in a very wide range of issues associated with the food systems including the environment, health and sustainability. Food is something we require in order to live and a good diet is something we have to have to be healthy. For health over a life-time we need food security. However, we also require a range of other material goods and social arrangements in order to develop and flourish as human beings. And we need these other things to be secure over a life-time. Food is therefore one security among a range of other securities we need in order to flourish. The paper outlines a number of approaches, as examples, that help to identify what these other goods and arrangements might be. The approaches mentioned in this paper include human rights, national securities, human needs, authentic happiness, capabilities, sustainability and environmental ethics. The different approaches provide a way of evaluating the current situation and indicating a direction for change within the food systems that will address the problems. However, changing large systems such as those involved in food supply is difficult because inertias and vested interests make the current food supply systems resilient to change. The paper suggests that one of the first and ongoing tasks is to develop an understanding of the situation from a comprehensive social–ecological systems perspective. The paper also suggests that a practical leverage point for system change is restructuring the flow of information on the health, natural resources and biodiversity loss issues related to the food supply systems.

On a neglected argument in French philosophy: Sceptical humanism in Montaigne, Voltaire and Camus

This paper wants to draw out a common argument in three great philosophers and littérateurs in modern French thought: Michel de Montaigne, Voltaire, and Albert Camus. The argument makes metaphysical and theological scepticism the first premise for a universalistic political ethics, as per Voltaire's: "it is clearer still that we ought to be tolerant of one another, because we are all weak, inconsistent, liable to fickleness and error." The argument, it seems to me, presents an interestingly overlooked, deeply important and powerful contribution to the philosophical discourse of modernity. On one hand, theological and post-structuralist critics of "humanism" usually take the latter to depend either on an essentialist philosophical anthropology, or a progressive philosophy of history. The former, it is argued, is philosophically contestable and ethically contentious (since however we define the human "essence," we are bound to exclude some "others"). The latter, for better or worse, is a continuation of theological eschatology by another name. So both, if not "modernity" per se, should somehow be rejected. But an ethical universalism - like that we find in Montaigne, Bayle, Voltaire, or Camus - which does not claim familiarity with metaphysical or eschatological truths, but humbly confesses our epistemic finitude, seeing in this the basis for ethical solidarity, eludes these charges. On the other hand, philosophical scepticism plays a large role in the post-structuralist criticisms of modern institutions and ideas in ways which have been widely taken to license forms of ethics which problematically identify responsibility, with taking a stand unjustifiable by recourse to universalizable reasons. But, in Montaigne, Voltaire and Camus, our ignorance concerning the highest or final truths does not close off, but rather opens up, a new descriptive sensitivity to the foibles and complexities of human experience: a sensitivity reflected amply, and often hilariously, in their literary productions. As such, a critical agnosticism concerning claims about things "in the heavens and beneath the earth" does not, for such a "sceptical humanism," necessitate decisionism or nihilism. Instead, it demands a redoubled ethical sensitivity to the complexities and plurality of political life which sees the dignity of "really-existing" others, whatever their metaphysical creeds, as an inalienable first datum of ethical conduct and reflection. After tracking these arguments in Montaigne, Voltaire, and Camus, the essay closes by reflecting on, and contesting, one more powerful theological argument against modern agnosticism's allegedly deleterious effects on ethical culture: that acknowledging ignorance concerning the highest things robs us of the basis for awe or wonder, the wellspring of human beings' highest ethical, aesthetic, and spiritual achievements.

Touching space: Using motion capture and stereo projection to create a "virtual haptics" of dance

This paper describes the work of a group of artists in Australia who used real-time motion capture and 3D stereo projection to create a large-scale performance environment in which dancers seemed to "touch" the volume. This project re-versions Suzanne Langer's 1950s philosophy of dance as "virtual force" to realize the idea of a "virtual haptics" of dance that extends the dancer's physical agency literally across and through the surrounding spatial volume. The project presents a vision of interactive dance performance that "touches" space by visualizing kinematics as intentionality and agency. In doing so, we suggest the possibility of new kinds of human-computer interfaces that emphasize touch as embodied, nuanced agency that is mediated by the subtle qualities of whole-body movement, in addition to more goal-oriented, task-based gestures such as pointing or clicking. © 2010.