Books published by Anthem Press

In 1887, following several years' imprisonment for his role in the People's Will terrorist group, Ivan P. Iuvachev was exiled with other political prisoners to the notorious Sakhalin penal colony. The penal colony emerged during the late 1860s and 1870s and collapsed in 1905, under the weight of Japan's invasion of Sakhalin. The eight years between 1887 and 1895 that Iuvachev spent on the island were some of the most tumultuous in the penal colony's existence. Originally published in 1901, his memoir offers a first-hand account of this netherworld that embodied the extremities of tsarist Russian penality. A valuable historical document as well as a work of literature testifying to one man's ability to retain his humanity amid a sea of human degradation, this annotated translation marks the first time Iuvachev's memoir has appeared in any language besides Russian.Iuvachv describes both colorfully and with journalistic objectivity fellow political prisoners as well as criminal exiles, corrupt prison wardens, well-intentioned administrators, and island aboriginals. As such, he is able to bring to life the many characters whose fate it was to live on Sakhalin, where, he writes, "e;This Sakhalin kaleidoscope is so complex in consistency it will hang before my eyes my entire life."e; A man of many talents, Iuvachv was employed by the island administration as a surveyor, navigator, hydrologist, meteorologist, engineer, choir director, and interior designer. He describes all these employs in detail and with humility. Dispatched as well on expeditions through the Tatar Strait and the Sea of Japan, he saw much of the region, and his observant eye and knowledge of nature allows him to paint wonderful portraits of the region's flora, fauna, and natural wonders.This book captures Iuvachv's wit, style, and sense of wonder, and has an introductory essay, explanatory notes, and a brief biography. The result is a comprehensive work that will prove especially useful to students of Russian and European history and literature, but that should also interest any reader desiring an inspiring story of one man's survival against the odds.

It has been suggested that, if CARICOM nations wish to accelerate their development, they should embrace laissez-faire economic policies. However, laissez-faire economic policies have reinforced the very economic and social structures that have contributed to their low level of development; furthermore, laissez-faire economic policies ignore social attitudes that can greatly influence a nation's development. Moreover, low-skilled labor-intensive production processes, which once propelled growth in CARICOM nations, will no longer perform a similar role because production processes are becoming more and more knowledge-skills intensive, and nations wishing to attract foreign manufacturing investment or high-tech services may not be able to do so without an adequate pool of the necessary knowledge skills. CARICOM nations must therefore try to accumulate a pool of knowledge skills that can help their economies become internationally competitive.

Investigative Interviewing provides more accurate and reliable information than any other known interview technique. It is founded on interpersonal communication theories and informed by cognitive and social psychology. Equally important, it is designed for practitioners and delivered through a practical model. A Guide to the Professional Interview makes scientifically grounded interview techniques accessible for everyone who asks questions.

Although there have been over 700 illustrators of Poe's work over the past two centuries, this book chooses to examine only the best of them. Beginning with the French in the nineteenth century and tracing the great illustrators of Poe to the present, this book not only provides close analyses of individual visualizations but also seeks to supply an art history context to understanding their emergence. The majority of the artists featured remain unknown, even to Poe scholars, although their artwork represents iterations inspired by the most famous of Poe's poems and stories. In some cases, the illustrations helped increase the visibility of particular Poe works and to make them part of the international Poe canon. A few of the illustrators featured in this book (e.g., Manet, Dore, Redon, Beardsley) are recognized among the most famous artists in the world. Others, such as Martini and Blumenschein, while remaining minor figures in art history, nevertheless produced immortal work based on Poe's fiction and poetry. While still other visual artists represented here (Rackham, Dulac, Clarke) achieved artistic fame as book illustrators based on homages to other writers and fairy tales in combination with their Poe studies; their work on Poe, however, helped to solidify their larger reputations as professional illustrators. The last chapter extends traditional visualizations influenced by Poe to include his impact on twentieth- and twenty-first century filmmakers and cartoonists. They, too, found in Poe's writing either a source for direct re-creation or an inspiration for their own atmospheric excursions into the bizarre, the exotic, and the psychologically complex. While many of the artists included in the book are represented in important collections from libraries and art galleries around the world, Poe scholars (and art historians) have yet to explore both the range of these illustrations and analyze their significance in the context of how they enrich our understanding of Poe. Some of the questions this book seeks to answer are: What was there about Poe's narrative and poetic art that impressed and continues to inspire illustrators and other visual artists? What kinds of insights and understandings do these visual artists help readers of Poe to see and/or reconsider about his work? Are there definite distinctions-e.g., stylistic, thematic, historical, etc.-that were more relevant to Poe illustrators from the nineteenth century compared to those from the twentieth? How are these emphases reflective of the various art movements to which Poe's illustrators were associated? And lastly, what do these illustrations reveal about changing attitudes and critical emphases toward Poe's canon over time?

The book is a full-length study of Indian celebrity culture, including fandom, celebrity philanthropy and celebrity activism, which are established features of life today and which constitute a major component of pop culture's coverage of sports/film stars.The collection of essays in the book moves from the largest domain of celebrity culture in India - Bollywood - through celebrity life writing and biopics and, finally, to the politics of and by celebrity culture. The book begins with an exploration of films made around women celebrity victims - Phoolan Devi, Bhanwari Devi, Jessica Lal and Kiranjit Ahluwaliato - and moves on to show how the vernacular cosmopolitanism of Bollywood stars' philanthropic and humanitarian work enables their insertion into a global humanitarian project wherein the Bollywood campaigner for women's rights, environmental causes or animal welfare generates a membership in the global citizenship of benevolence and charity. Celebrity charisma and its role in the current era of 'post-truth' are studied to show how Bollywood charisma as a form of mimetic capital generates a sensuous fidelity in the audience, inducing a certain cultural ignorance.The book goes on to show how star memoirs reinforce star-value through the generation of an interart work, in which the life story is framed within the film history of the individual, and the films are framed by the life of the actor. The hagiographic biopics around cricket stars M.S. Dhoni and Sachin Tendulkar, the criminal Charles Shobhraj and Neerja Bhanot, the air hostess killed by hijackers, make a case for an argument that the family and the nation remain nodal points in the representations of the lives and careers, and how these representations enable the making of certain aspirational models for the country. Reading cancer memoirs by Bollywood stars shows how these celebrity somatographies move outward, from a focus on the star's body to the biosocial network.The final collection of essays are at the intersection of celebritydom and celebrity politics that starts with the examination of the genre of Indian writing in English as a celebrity within the context of literary festivals and the demand for the postcolonial exotic. The River Narmada as a cultural icon and its iconicity generates a whole new grammar of protest, having become a part of India's collective cultural memory. Reading Arundhati Roy as a celebrity makes a case for her 'insurgent celebrityhood' created through her mobility into and across many public domains. The desacralization of the iconic Ambedkar statues, which occurs periodically in parts of India, is a mode of once again rendering the Dalit an 'outcast'. Reading the websites of celebrity Indian authors, Ashok Banker, Devdutt Pattnaik and Amish, demonstrates how a certain self-fashioning by these authors occurs through a careful engagement with a Hindu ancestry and tradition. The self-fashioning is linked to, and manifests as, their literary location within a scriptural-mythological narrative.

Legal identity is universal, transcending national and socioeconomic borders. It is a central tenet of the UN's 2030 SDGs and cuts across over 70 development indicators, including birth registration. Evidentiary proof of citizenship is now a necessary tool to ensure access to health, education and welfare services. As Laurence Chandy, director of Data, Research and Policy at theUN Children's Fund (UNICEF), recently stated: the prioritisation of documentation within global policy, including the transition from paper to digital identity systems, is 'one of the most under-appreciated revolutions in international development'.During a period of intense global political-economic reconfiguration, inter-governmental organisations, multi-lateral and national aid agencies have problematised under-documentation. They have contributed significant levels of financial and technical assistance to governments to improve civil registries and ensure that all citizens everywhere have their paperwork. Over this time, formal identification has come to be considered a 'prerequisite for development in the modern world' (Gelb and Clark, 2013). It is now essential to development strategy planning and assumed in both policy and practice to constitute a common good for all beneficiaries.With a focus on the Caribbean, this book highlights how identification practices as promulgated by the World Bank, United Nations (UN) and the Inter-American Development Bank can force the thorny question of nationality, unsettling long-established identities and entitlements. Notably, the book is the first to identify tensions in social policy over the use of social protection mechanisms promoting legal identity measures with disputes over race, national identity and belonging. The book illustrates how, while keen to follow the World Bank's lead in promoting a legal identity for all - not least to continue benefiting from external funding and support - the Dominican Republic balked at pressure to recognise the national status of persons of Haitian ancestry. It used social policy programmes and international donor funding to trace and register the national origins of persons of non-Dominican ancestry. This culminated in the now notorious 2013 Constitutional Tribunal ruling that retroactively stripped tens of thousands of persons of Haitian descent of their Dominican citizenship. Significantly, these measures not only affected undocumented or stateless populations - persons living at the fringes of citizenship - but also had a major impact on documented citizens already in possession of a state-issued birth certificate, national identity card and/or passport as Dominicans.

The ¿ämpi¿avih¿ras of Sri Lanka focuses on one distinctive Buddhist architectural practice from pre-modern Sri Lanka ¿ the construction of Buddha image-houses on elevated wooden platforms supported by stone pillars.

Bringing together the ideas of many philosophers, among others Hegel, Kierkegaard, Bergson, Nietzsche, Heidegger, Wittgenstein, Deleuze and Derrida, the book aims to give a coherent synthesis of ideas about change and aims to see how one can take a process view of various features of humanity, such as knowledge, relations between people, language and morality, and how, vice versa, that might contribute to process philosophy. Beginning with evolution and moving on to consider knowledge in its dynamic aspect of learning, the book takes a process view of the individual and society.Generalised Darwinism is discussed not only in terms of biology but also in economics, organisation, language and science in terms of interactors and replicators. The key processes of variety generation, selection and transmission are fundamentally different from those in biology. Therefore, a theory of knowledge and its change is presented that in some ways is similar to evolution but also different in important ways. This theory discusses neural Darwinism. It proposes how discovery might work, in a cycle of discovery, in an interchange of stability and change, and how differences in cognition work in the combination of different sources (cognitive distance). This theory is applied to knowledge, organisations and science. The discussion explains and applies the notions of entropy and organisational focus. Recognising that absolute, objective truth is problematic, it discusses the notion of warranted assertion. The notions of sense and reference are discussed in an explanation of meaning, and the notions of order and variety in terms of langue and parole, and the role of parole in poetry. The change of meaning is further developed in terms of the hermeneutic circle to deal with order and change of meaning. It uses the notion of a script and the hypothesis of an object bias.Ethics and morality are explored by how the individual constructs their identity and develops in their tension between authenticity and conformity in society. Aristotle's multiple causality of action is employed to discuss power and sources of dependence and ways to deal with them. Networks as a source of identity and the decentralisation of governance to communities are discussed along with the notion of restorative justice. The concluding chapter considers the historical development and the different forms of ethics and morality, in relation to institutions, and how in evolution an instinct for benevolence has developed and is related to the intrinsic next to extrinsic value of relationships.

Can ethics be hacked? Can new and unexpected meaning be found in or behind established traditions of moral discourse? Does not the digital transformation challenge us to develop a digital ethics that is just as disruptive and transformative as the technologies it proposes to regulate? Would ethical hacking be the same as hacking ethics? This book attempts to answer these questions. The occasion for this attempt is the digital transformation, the advent of a global network society, the big data revolution, datafication, and whatever other terms come to mind to describe our present historical moment. In the face of this changing reality, ethics has attempted to become digital ethics. No area of personal or social life is not conditioned by the digital and everything that it stands for and everything it brings with it. Marx would probably have been overjoyed to learn that very soon there will be no more workers since robots will do the work, that everyone will own the means of production, that is, their own creativity and skills, and that a sharing economy will largely replace capitalism. But would he be happy about the prospects of a posthuman or even transhuman world in which not only intelligence but also agency and identity are distributed among heterogeneous networks of humans and nonhumans? Would he be happy at the prospect of a data-driven society in which decisions are made based on evidence and not intuition, gut feelings, cognitive bias, prejudice, experience, and inherited assumptions? Indeed, not only Marx but practically no theory or world view that has arisen within the modern period, including ethics, finds itself able to cope with the new digital world order. Instead, we are experiencing in all areas the defensive reaction of Western industrial society to the disruptive influences of digital technologies. The world is changing. The digital transformation disrupts traditional forms of order, whether it be the order of knowledge, the order of cooperative action in social organizations, or the self-understanding of human existence.The world of Western modernity is disappearing and a new world, let us call it a global network society, is emerging in its stead. For established institutions and habits of thought, this is a threatening and highly uncertain situation. Facing up to this situation does indeed have an ethical dimension; it does call for ethics. But an adequate moral response to this situation is not and cannot be merely applying traditional values and norms to digital technologies. Nonetheless, the current discourse of digital ethics consists almost entirely of attempts to apply traditional normative ethics to the development and deployment of new technologies. The thesis of this book is that no amounts of rights and duties, of moral norms and ethical imperatives, no list of ethical guidelines or principles of good AI or ethical big data are going to have the slightest effect if they do not leave the presuppositions, convictions, and traditions of Western industrial society behind and embark upon exploring a new world with new values and new forms of responsibility and accountability. This is the challenge of hacking digital ethics. The hack, from this point of view, consists of breaking into the codes of traditional moral discourse and redesigning things so that something like digital ethics can appear unconcealed from the outworn and concealing veil of modernity.Perhaps, despite all the publicity and attention, the hasty founding of institutes, centers, and departments for digital ethics, the activism of non-profit organizations, and the flood of guidelines, declarations, and programs supporting ethical design, development, and deployment of technology there currently is no such thing as digital ethics. There is only modern Western ethics, that is, ethics that arose within modern Western society, that is, within a no longer viable social order and a passing historical moment. It could be that a uniquely digital ethics is waiting for the hack to come into view for the first time. One could even go so far as to claim that ethics today is fundamentally dependent upon the hack and not the other way around. It is not hacking that needs ethics; it is ethics that needs hacking. Could such an endeavor be judged by the standards it leaves behind? Can the global network society be judged by the standards of Western industrial society? What new norms take the place of the old ones? And what does ethics become, when it no longer answers to the questions of the world in which it was formed, which defined what it was, and which, whether we like it or not, no longer exists? This book is an attempt to answer these questions and open up the possibility of a digital ethics capable of addressing the problems of the global network society.

The aim of this book is to broaden our understanding of technological change by adopting the concept of technological retrogression. With reference to concrete cases of technological retrogression a new conceptual framework is developed. Extensive fieldwork in Sri Lanka and Malaysia forms the empirical fundament. A new method of reconstructing technological change is furthermore developed. The book contains a detailed account of the work history method, which is designed to capture changes over time where there are no statistical data available. The book contains a thorough examination of central theories of socio-economic transitions in developing countries, searching for an explanation of instances where modernization reverses. The exposition aims at contrasting retrogressive economic dynamics of technological change to progressive dynamics as developed by Schumpeter. At one extreme in the dimension of technological change, capital-strong production units innovate their way out of the recession through technological progress, adopting more advanced production equipment that improves productivity. Following Schumpeterian progressive dynamics, virtuous spirals of growth result. At the other end we find the producers that resort to technological retrogression, which secures survival, but which result in low labour productivity, diminishing the possibility of capital accumulation and thus modernization that could form an escape from poverty. Vicious spirals of decline result, which is the book's main object of analysis. The theory is, thus, a contribution to understanding the anatomy of recessions.The contention is, thus, that a choice of technology of production may lead to reduced productivity and economic decline. The concept of technological change should, therefore, not be equated solely with productivity improvements and economic development. Producers who experience technological retrogression may find themselves in the paradoxical situation of earning more by producing less, a paradox which is addressed in this book. Furthermore, where technological retrogression involves a return to organization of production of the past, this may affect the political leverage of labour, curbing social progress. Reversal of modernization, technological and organizational, is linked closely to marginalization of producers and increased social inequality.Lock-inof producers, both technologically and geographically, into activities characterised by diminishing returns, is considered a major precondition of technological retrogression. Therefore, the phenomenon is thought most likely to occur during periods of economic decline, recessions or during prolonged crises.

Muhammad Ali in Africana Cultural Memory is a comprehensive study of Ali¿s identity and superlative impact framed in terms of the discipline¿s subfield of Africana cultural memory studies. This critical approach challenges us to itemize Ali¿s influential legacy with precise conceptual value wherein his mythological structure is illuminated as an inheritance.

American Paraliterature examines the generative encounters of post-1968 French theory with the postwar American avant-garde. The book begins with an account of the 1975 Schizo-Culture conference that was organized by Semiotext(e) editor Sylvere Lotringer at Columbia University. The conference was an attempt to directly connect the American avant-garde with French theory. At the event, John Cage shared the stage with Deleuze and Foucault introduced William S. Burroughs. This schizo-connection presents a way to read the experimental methods of the American avant-garde (Burroughs, Cage, and Kathy Acker), and how their writing creates a counterprogram to the power that Foucault and Deleuze started to articulate in the 1970s. While the year of the Schizo-Culture event also saw the publication of Foucault's Discipline and Punish, his lecture at the conference anticipated his interest in a new form of governance: biopolitics. In the lecture, Foucault argued against the "e;repressive hypothesis,"e; which he saw as an invalid theory since there was such an obvious incitement to speak about sex. One discusses sexuality so that governments can "e;manage"e; and "e;administer"e; populations. Delezue later noted on this "e;incitement to discourse"e; in his comments to Antonio Negri. Deleuze saw Foucault (along with Burroughs) as one of the earliest theorists on the control society. This new society, he argues, requires a different set of weapons than those directed against disciplinary institutions. Strikes in factories are no longer effective in an era where the production of information replaces the industrial economy. As Deleuze explained to Negri, weapons against the control society will need to "e;hijack"e; speech and "e;create vacuoles of non-communication."e;The two American artists-writers at Schizo-Culture developed weapons of non-communication in their art. John Cage emptied the words in Thoreau when he applied his chance operations to literature. William Burroughs attempted to cut-up "e;the Word."e; Yet by the mid-1980s, Kathy Acker would write how "e;ten years ago it seemed possible to destroy language with language."e; For Acker, "e;nonsense"e; does not break the institutional semiotic code of control per se. For Acker, it requires a writer to "e;speak precisely"e; in a language these codes forbid. This book considers another theory to hijack communication. Acker's "e;plagiarism"e; appropriates canonical literature and then grafts semi-autobiographical and pornographic writing onto them. Samuel R. Delany similarly writes about how his experience in Times Square pornographic theaters creates a different discourse network, one that relies on "e;contact"e; instead of "e;networking."e; The book concludes by moving outside the academic setting of the Schizo-Culture conference to find alternatives to capitalism's monolingual control of communication and information.

This intersectional collection considers how literature, film, and narrative, more broadly, take up the complexities of health, demonstrating the pivotal role of storytelling in health politics.

Despite the great interest in and the availability of enormous literature about education in Japan, this book is a translation of the first work written in Japanese on the history of literacy in Japan. The authors are each accomplished scholars of Japanese educational history, and each provides solid empirical evidence and original analyses of literacy in their own particular specialty, from Heian aristocrats, to religious sects in the medieval period, to Christian believers in the sixteenth century, to a variety of farmers and merchants in early modern times. The book is unique in the sense that literacy in Japan is analysed with a high degree of methodological sophistication backed by empirical evidence in the form of ¿signatures¿ or personal marks on documents, on so many topics. The result is to show the often fallacious and easy generalizations made about literacy in Japan and to show that evidence exists to enable more robust empirical investigations to be undertaken. This book will make it possible for the Japanese case to be used more meaningfully worldwide and in comparative studies of literacy.

The first of two volumes, Foundations of Human Dignity focuses on foundational, conceptual issues, oriented around the central question, "What are the various meanings of 'human dignity,' and how are they grounded or justified?"

The first of two volumes, Foundations of Human Dignity focuses on foundational, conceptual issues, oriented around the central question, ¿What are the various meanings of ¿human dignity,¿ and how are they grounded or justified?¿

For a quarter of a century now, and more particularly over the last decade, Maurice Halbwachs has inspired a growing literature embodied by many sociologists and historians of social sciences, published for the most part in scientific journals, focusing on the sociological thought that Halbwachs developed in his writings. Then come many studies that emerge from the history of ideas and epistemology: these are entirely devoted to a particular facet of Halbwachs'' work, either to place it in its scientific context or to discuss it on the basis of fundamental cognitive issues. Our task is not to summarize or synthesize the thinking of Halbwachs, which would be far too vast an undertaking for an exercise of this kind. He was keenly aware of the most pressing epistemological and methodological questions surrounding the nascent sociology. He thought about the place of demography in the study of social life; he posed the problem of the role of psychology; and he considered the application of statistics. Better yet, he asked what a society really is: a kind of "organization" trying to last and preserve itself, adapting to the conditions of its environment. There is no doubt that Halbwachs contributed to the emergence of sociology especially after World War I. His studies have always been innovative, part of the intellectual debates at the moment. In particular, his work invests the question of knowing if it was possible to study in a positive way human spirit, and especially intellectual faculties.

In the twelve studies collected in this book, the collaborators take their points of departure from the thesis that the initial exchanges of post-war letters between exiles from Nazi Germany and former colleagues and friends who remained in Germany provide unique insights into the aspirations, hopes, and fears of both sets of writers, as well as the costs of both types of experiences, varied as they are. The best-known of such exchanges, subjected to two quite distinct studies in the book, is the public correspondence between Thomas Mann and Walter von Molo, in the course of which Mann sets forth his bitter reasons for failing to return to Germany at the end of the war. Another familiar correspondence examined anew in the book is of a radically different kind, consisting mainly of letters by Hannah Arendt to Martin Heidegger, where the confluence of personal, emotional currents with questions of academic weight define a distinctive, troubling connection, indicative of quite distinct costs of exile. Included in the collection are also fresh studies of figures who may be less well-known but whose distinctive responses to the challenges posed by first letters provide matter for fresh insights into exile and its liquidation. The first essay in the book and the last focus on questions of method and interpretation in studies of this valuable kind of evidence. Apart from the rewarding historiographical findings of these inquiries, they also offer a demanding contrast in methods and theoretical claims.