Specialists on the societies about which they write, these anthropologists draw on ethnographic research to provide on-the-ground analyses of communities in the wake of mass brutality. They investigate how mass violence is described or remembered, and how those representations are altered by the attempts of others, from NGOs to governments, to assert “the truth” about outbreaks of violence. One contributor questions the neutrality of an international group monitoring violence in Sudan and the assumption that such groups are, at worst, benign. Another examines the consequences of how events, victims, and perpetrators are portrayed by the Rwandan government during the annual commemoration of that country’s genocide in 1994. Still another explores the silence around the deaths of between eighty and one hundred thousand people on Bali during Indonesia’s state-sponsored anticommunist violence of 1965–1966, a genocidal period that until recently was rarely referenced in tourist guidebooks, anthropological studies on Bali, or even among the Balinese themselves. Other contributors consider issues of political identity and legitimacy, coping, the media, and “ethnic cleansing.” Genocide: Truth, Memory, and Representation reveals the major contribution that cultural anthropologists can make to the study of genocide.
Contributors. Pamela Ballinger, Jennie E. Burnet, Conerly Casey, Elizabeth Drexler, Leslie Dwyer, Alexander Laban Hinton, Sharon E. Hutchinson, Uli Linke, Kevin Lewis O’Neill, Antonius C. G. M. Robben, Debra Rodman, Victoria Sanford
The Global Face of Public Faith addresses the hotly debated question of the role religion should play in politics in both the American and international contexts. It engages the fears that public religion threatens American democracy and could lead to a global clash of civilizations and new wars of religion. It analyzes how Christianity can attain common ground with other religious communities, thus becoming a force for peace and human rights. The separation of church from state need not mean the privatization of religion. Religious engagement in public life can strengthen civic life by encouraging active citizen participation that promotes both justice and peace. The question of religion and politics should thus become an argument about how faith becomes public, not whether it does. Religious communities, Christianity in particular, should be vigorous advocates of human rights, democratic governance, and economic development worldwide. In so doing, they will also become peacemakers.
David Hollenbach is a calm voice of reason in a chaotic world, with an eye that sees beyond national horizons to where human needs and human rights converge. He is convinced that religious traditions can find common ground—through the use of rights and rights language. The Global Face of Public Faith reinforces his commitment to confronting such issues as poverty and economic development, globalism, and interreligious dialogue. He focuses here on faith and the Catholic tradition in politics; the role of the church in American public life; and the wider issues of global challenges and ethics—in a search for a common set of moral standards and a international ethic through a commitment to universal human rights. While not denying the difficulties of forging such a consensus, he nonetheless sees the possibility for justice, and reasons for hope. And hope is something the world can always use.
2013 Choice Outstanding Academic Title
“Supermax” prisons, conceived by the United States in the early 1980s, are typically reserved for convicted political criminals such as terrorists and spies and for other inmates who are considered to pose a serious ongoing threat to the wider community, to the security of correctional institutions, or to the safety of other inmates. Prisoners are usually restricted to their cells for up to twenty-three hours a day and typically have minimal contact with other inmates and correctional staff. Not only does the Federal Bureau of Prisons operate one of these facilities, but almost every state has either a supermax wing or stand-alone supermax prison.
The Globalization of Supermax Prisons examines why nine advanced industrialized countries have adopted the supermax prototype, paying particular attention to the economic, social, and political processes that have affected each state. Featuring essays that look at the U.S.-run prisons of Abu Ghraib and Guantanemo, this collection seeks to determine if the American model is the basis for the establishment of these facilities and considers such issues as the support or opposition to the building of a supermax and why opposition efforts failed; the allegation of human rights abuses within these prisons; and the extent to which the decision to build a supermax was influenced by developments in the United States. Additionally, contributors address such domestic matters as the role of crime rates, media sensationalism, and terrorism in each country’s decision to build a supermax prison.
In 1948 the General Assembly of the United Nations adopted the Universal Declaration of Human Rights which declared that every human being, without “distinction of any kind,” possesses a set of morally authoritative rights and fundamental freedoms that ought to be socially guaranteed. Since that time, human rights have arguably become the cross-cultural moral concept and evaluative tool to measure the performance—and even legitimacy—of domestic regimes. Yet questions remain that challenge their universal validity and theoretical bases.
Some theorists are ”maximalist” in their insistence that human rights must be grounded religiously, while an opposing camp attempts to justify these rights in “minimalist” fashion without any necessary recourse to religion, metaphysics, or essentialism. In Grounding Human Rights in a Pluralist World, Grace Kao critically examines the strengths and weaknesses of these contending interpretations while also exploring the political liberalism of John Rawls and the Capability Approach as proposed by economist Amartya Sen and philosopher Martha Nussbaum.
By retrieving insights from a variety of approaches, Kao defends an account of human rights that straddles the minimalist–maximalist divide, one that links human rights to a conception of our common humanity and to the notion that ethical realism gives the most satisfying account of our commitment to the equal moral worth of all human beings.
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