Author: James Paz

Anglo-Saxon ‘things’ could talk. Nonhuman voices leap out from the Exeter Book Riddles, telling us how they were made or how they behave. In The Husband’s Message, runic letters are borne and a first-person speech is delivered by some kind of wooden artefact. Readers of The Dream of the Rood will come across a tree possessing the voice of a dreaming human in order to talk about its own history as a gallows and a rood. The Franks Casket is a box of bone that alludes to its former fate as a whale that swam aground onto the shingle, and the Ruthwell monument is a stone column that speaks as if it were living wood, or a wounded body.

This book uncovers the voice and agency that these nonhuman things have across Anglo-Saxon literature and material culture. It makes a new contribution to ‘thing theory’ and rethinks conventional divisions between animate human subjects and inanimate nonhuman objects in the early Middle Ages. Anglo-Saxon writers and craftsmen describe artefacts and animals through riddling forms or enigmatic language, balancing an attempt to speak and listen to things with an understanding that these nonhumans often elude, defy and withdraw from us. The active role that things have in the early medieval world is also linked to the Germanic origins of the word, where a þing is a kind of assembly, with the ability to draw together other elements, creating assemblages in which human and nonhuman forces combine. Anglo-Saxon things teach us to rethink the concept of voice as a quality that is not simply imposed upon nonhumans but which inheres in their ways of existing and being in the world; they teach us to rethink the concept of agency as arising from within groupings of diverse elements, rather than always emerging from human actors alone.

A Focus on Community Engagement
Frédéric Le Marcis, Luisa Enria, Sharon Abramowitz, Almudena-Mari Saez, and Sylvain Landry B. Faye

as animator of a global network aimed at sharing information during the epidemic ( Abramowitz, 2017 ; Anoko, 2014 ; Enria et al. , 2016 ; Faye, 2015 ; Le Marcis, 2015 ; Moulin, 2015 ; Saez and Borchert, 2014 ). We conducted fieldwork, surveys, and interviews in Guinea, Sierra Leone and Liberia. 5 We interacted with local actors, government officials and aid and healthcare workers before, during and after the epidemic. Our research was supplemented with past anthropological

Journal of Humanitarian Affairs
Open Access (free)
Governing Precarity through Adaptive Design
Mark Duffield

making aid better. While HPG’s profiles display various potentials, limitations and conflicts, ultimately everyone involved – aid workers, donors and the disaster-affected – share the same humanitarian goal of better ‘access to basic services, safety, and opportunity, with the capacity to absorb shocks, and the agency to shape her/his future’ ( HPG, 2018 : 90). In other words, A Design Experiment is thinkable because, in the last analysis, all actors think the same. Paraphrasing Bruno Latour (2008) , the profiles that animate A

Journal of Humanitarian Affairs
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Humanitarianism in a Post-Liberal World Order
Stephen Hopgood

practicality prevents it). This is the same foundational commitment that animates human rights work. The humanist core to both of these forms of social practice is a similar kind of belief in the ultimate priority of moral claims made by human beings as human beings rather than as possessors of any markers of identity or citizenship. What differences exist between humanitarianism and human rights are largely sociological – the contextual specifics of the evolution of two different forms of social activism. I have argued elsewhere, for example, that

Journal of Humanitarian Affairs
Joe Gerlach

open-sourced mapping organisation established in 2004. These three  attributes, nodes, ways and relations, act simultaneously as both the very constitutive material of OpenStreetMap’s cartographic output and likewise as points of meditation in this chapter. Together they animate the empirical upshot  of the burgeoning conceptual matter on mapping that itself is steadily animating the processual and ontologically/epistemologically insecure natures of contemporary cartography (Kitchin and Dodge, 2007; Crampton, 2010; Elwood and Leszczynski, 2013; Burns, 2014; Caquard

in Time for mapping
Open Access (free)
On Anglo-Saxon things
James Paz

divisions between ‘animate’ human subjects and ‘inanimate’ nonhuman objects. Throughout the course of the book, the Anglo-​Saxon thing will be shown to resist such categorisation. The active role that things have in the early medieval world can also be linked to the Germanic origins of the word, where a þing is a kind of assembly, with the ability to gather other elements –​material goods, bodies, words, ideas –​to it. It is in this way that a thing might be said to speak. By moulding meaning and matter together into a distinct whole, a cross, a casket, a book, a relic

in Nonhuman voices in Anglo-Saxon literature and material culture
Open Access (free)
Elizabeth Vandiver, Ralph Keen, and Thomas D. Frazel

hordes, many pamphlets in German, to persuade everyone of how holy a death that most holy (as they say) father of them all died. The writings of three of his colleagues in particular are being circulated, namely of Jonas Cocus, who falsely calls himself ‘Justus,’ of Philip Melanchthon, and of Johannes Apel . . . In the present volume Melanchthon’s vita and Cochlaeus’s Commentary finally achieve their long-postponed confrontation. Read against each other, the rival texts rekindle the colossal crossfire of faith-against-faith that animated and illuminated the Reformation

in Luther’s lives
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Irish colour term glas, often translated as the colour of ‘sky in water’ or green, grey, blue. And so the bodily substantiation of God cannot be divorced from environmental features. Human beings  –​even saintly humans –​are not at the centre of a system of nature, but entangled within it.2 The elemental fluidity of Lindisfarne and the Farne Islands shapes perceptions of the spiritual world and its relation to the temporal. As well as acting as an assembly, the saintly body is also a thing that crosses the boundaries between life and death, animate and inanimate

in Nonhuman voices in Anglo-Saxon literature and material culture
Open Access (free)
Seas, oceans and civilisations
Jeremy C.A. Smith

in civilisational analysis. Moreover, the disciplines of world history and sociology have favoured contained national societies and land-​ based civilisations qua civilisation. But even when oceanic, portal and islander-​ based civilisations are treated, it is less for their imaginaries and proclivity for engagement and more for their part in the histories of other larger and ‘greater’ states, empires and civilisations. In response, I contend that maritime civilisations reach out to saltwater horizons and are animated by oceanic imaginaries. They develop marine

in Debating civilisations
John Narayan

adoption of the ‘scientific attitude of the mind’ in moral and political matters. The second section will outline how Dewey believed liberal capitalism was unable to support social intelligence and needed replacing with a form of democratic socialism. The third section will outline how Dewey’s call for democratic socialism was animated by his view about the relationship between economic inequality and political equality within the Great Society. The final section will highlight how Dewey’s views on economic and political equality translate into an argument for an

in John Dewey