Staff Security and Civilian Protection in the Humanitarian
W. ( 2006 ),
‘ Humanitarian Principles, Private Military Agents:
Implications of the Private Military Industry for the Humanitarian
Community ’, Brown Journal of World
Affairs , 13 : 1 ,
105 – 22 .
( 2015 ), Humanitarian Ethics: A Guide to the Morality of
Aid in War and Disaster . London
), ‘ Relief Agencies
and Moral Standing in War: Principles of Humanity, Neutrality, Impartiality
and Solidarity ’, Development in
Practice , 7 ,
342 – 52 .
H. ( 2015 ), Humanitarian Ethics: A Guide to
the Morality of Aid in War and Disaster
( Oxford : Oxford University
Visual Advocacy in the Early Decades of Humanitarian Cinema
( 2011 ),
Empire of Humanity: A History of Humanitarianism ( Ithaca, NY :
Cornell University Press ).
( 2013 ), ‘
“Every Citizen of Empire Implored to Save the Children!”: Empire, Internationalism and the Save the Children Fund in Inter-War Britain ’,
Historical Research ,
116 – 37 .
( 1999 ),
Distant Suffering: Morality, Media and Politics ( Cambridge :
Cambridge University Press ).
( 1993 ), ‘
Saving Enemy Children: Save the Children’s Russian
This collection and the romances it investigates are crucial to our understanding of the aesthetics of medieval narrative and to the ideologies of gender and sexuality, race, religion, political formations, social class, ethics, morality and national identity with which those narratives emerge.
In 1997, Stuart Clark published the first monograph since the time of Jules Michelet to focus on pre-modern ideas about witches. The language of belief in witchcraft studies betrays an anachronistic, modernist and dismissive approach to a mental universe quite different from our own. This book makes the male witch visible, to construct him as a historical subject, as a first step toward a deeper understanding of the functions and role of gender in pre-modern European witch-hunting and ideas about witches. The overtly political dimension to the study of witches in early modern Europe demands a high level of consciousness and reflexivity regarding language, representation, and meaning. William Monter provides a wealth of data about male witches, in an 'unremarkable province' close to 'the heart of northern and western Europe'. Here, men comprised the majority of those tried and executed for witchcraft. The book examines cases in which men were accused of witchcraft. The examples are drawn from several different regions, in order to test conventional generalisations about male witches. The agency theory posits that actors always have choices; 'agent-centred' morality proposes a novel twist on both traditional Kantian internalist categories. The problems of both male and female witches' agency and selfhood are discussed. The book also presents data compiled from ten canonical works, and a brief discussion of demonological illustrations. Finally, it addresses the question of what it means to label a man as a witch within a framework that explicitly and implicitly feminised witchcraft.
This book explores the new applications of established theories or adapts theoretical approaches in order to illuminate behaviour in the field of food. It focuses on social processes at the downstream end of the food chain, processes of distribution and consumption. The book reviews the existing disciplinary approaches to understanding judgements about food taste. It suggests that the quality 'halal' is the result of a social and economic consensus between the different generations and cultures of migrant Muslims as distinct from the non-Muslim majority. Food quality is to be viewed in terms of emergent cognitive paradigms sustained within food product networks that encompass a wide range of social actors with a wide variety of intermediaries, professional and governmental. The creation of the Food Standards Agency (FSA) and the European Food Safety Authority (EFSA) occurred at a juncture when perceptions of policy failure were acknowledged at United Kingdom and European Union governmental levels. The book presents a case study of retailer-led food governance in the UK to examine how different 'quality logics' actually collide in the competitive world of food consumption and production. It argues that concerns around food safety were provoked by the emergence of a new food aesthetic based on 'relationalism' and 'embeddedness'. The book also argues that the study of the arguments and discourses deployed to criticise or otherwise qualify consumption is important to the political morality of consumption.
Memories of cinema-going in the ‘Golden Age’ of Hollywood
closure or demolition of a specific cinema, as many are stand-alone
memories that emerge in the letters and articles that I examine cover
four main themes: identity, community, morality and decline. While there
is necessarily some overlap between them, this chapter will examine
these four areas in order to draw out their significance in terms of the
process of framing memory in cultural terms
much to gain from performance philosophy and a focus on improvisation. Although I am endeavouring to comment on everyday uses of care performances, this chapter often draws from stage performance as a source of insight.
Care ethics was born of women’s experience and feminist theory in the 1980s as a relational approach to morality that eschewed formulas, abstractions, generalisations and absolutes in favour of valuing particularity, context and emotion. Care ethics reframes the fundamental condition of humanity from one of atomistic agents to that of interconnected
British society, but also in the grey area between two sets of competing
and unresolved moralities. On the one hand, it has a liberal and
progressive agenda, depicting criminality sympathetically, attempting to
present a realistic and unsentimental view of contemporary Britain, and
critical of the suffering imposed on young girls by society’s
attempt to preserve respectability at all costs. One of the more
that all had ‘good habitual conduct’ and morality. They and their families were ‘well noted’ in the commune, they
were not ‘drunkards’, ‘debauched’, ‘libertines’, and did not live in ‘concubinage’.98 In short, they were upstanding, respectable members of the
community, who seem to have turned to theft as a last resort, out of a
survival instinct brought on by the hardships of the occupation.
Yet criminality breached both respectable social norms and high
lighted the lack of solidarity. In May 1917, the Commissaire Central of
Roubaix wrote to the Mayor, explaining