Legal imagination in troubled times

President’s message an “A” and four “C”s

Review: <i>Beyoncé in the World: Making Meaning with Queen Bey in Troubled Times</i>, edited by Christina Baade and Kristin A. McGee

Sex and Death in the Rational World of Defense Intellectuals

The Napoleonic years in Holland, 1806–1813, were a time of trouble and turmoil. The Dutch republican polity was ended when Napoleon proclaimed his younger brother Louis King of Holland in June 1806. In 1810, Holland even ceased to exist as an independent state, when it was incorporated in the French Empire. The Dutch also suffered a severe economic crisis after 1806, as a result of the Continental Blockade. Notwithstanding a series of regulations and a variety of offices charged with implementing them, the enforcement of the Blockade remained imperfect. Smuggling flourished, with Dutch North Sea fishermen, facilitated by the relatively mild stance of the British Navy, playing an important role. Police files, some recently rediscovered, demonstrate that their role was even more substantial when it came to the illegal transport of passengers and mail. Dutch North Sea fishermen, who dominated the illicit conveyance of travellers and correspondence, mainly lived near Rotterdam and the Meuse estuary. As well as goods and raw materials, they conveyed information and served as mediators in commercial networks. The proximity of these fishermen boosted the strategic advantage of local merchants and thereby contributed to the resilience of Rotterdam in this time of crisis.

Kashmir is widely known as Pir-i-Wair ‘the valley of saint’s from the times immemorial. There are innumerable pre-eminent shrines and temples associated with different faiths and Hazratbal being the repository of the sacred hair of Prophet Muhammad PBUH has emerged a leading pilgrimage centre in Kashmir. In times of personal and public troubles the shrine has not only been the source for religious rituals but also serves the socio-psychological needs. Given the long drawn conflict of two and a half decades all avenues of leisure and outing have been inaccessible to the inhabitants thus the shrines alone remain accessible to the common man irrespective of faith, thereby, meeting the needs of their socio-religious worldview. As a consequence the shrines have been frequented by the people in the turbulent times to experience a socio-spiritual and psychological relief that has helped them to live up the personal and public troubles. Among the many functions that are performed by the shrine, the leisure and recreational functions stands out eminent. A cycle of fairs are held at the shrine that are considered red letter days in the times of dull lives of Kashmiri people and serve as a break from troubled times and offer an opportunities of leisure and entertainment. In times of life crisis and life cycle events a visit to the shrine is considered a Baraka with a strong belief that the radiation of sacredness of the shrine would help in healing the crisis. Notwithstanding an increasing consumption of media, pilgrimage to shrines remains the most important leisure activity in Kashmir. To sum up in this paper the central argument would be to contextualize the social reality of pilgrimage by closely examining the efficacy and relationship of pilgrimage with the personal/public troubles, besides analysing how the pilgrimage sites help in the sustained integration of society at macro and micro level during the troubled times. Thus through the qualitative and quantitative approach there will be an attempt to develop a sociological knowledge of the contemporary relationship amongst the variables such as personal/impersonal troubles and the pilgrimage to the shrine at Hazratbal.

This short reflection explores both the challenges and potentials of teacher professional learning in contemporary times. It argues that the neoliberal logics of professional development as deployed in many contexts around the world limit and curtail the potential for teachers to engage in generative professional learning that fosters growth and renewal. It suggests that understanding professional learning as praxis development, as advanced in the papers in this Special Issue provides a source of hope and a critical way forward for educators in these troubled times.

We are living in unprecedented times of migration flows. There are over 271.6 million international migrants globally, most of them women and children under the age of 19, most of whom move to cities causing fast growth in urban areas, particularly in the informal settlements and slums, places of poverty, densely populated with inadequate household water and sanitation, little or no waste management, overcrowded public transport and limited access to formal health care facilities. As they seek to establish themselves in the city, many migrants turn to religion for support. Faith communities become places where they can find 1) a source of community; 2) where resources are available to meet their needs; 3) for support in times of trouble; and 4) where praying becomes a resource for survival. As the Covid-19 pandemic began spreading throughout the world and cities were locked down, people were requested to stay in their homes, but yet they had no income or food, causing hunger, anxiety, fear and violence. But once again faith communities, already on the ground, have responded, and from these responses are lessons to be learned on how to support bottom-up approaches that build resiliency and strengthen informal communities in times of crisis. 5 principal ways that religious communities are helping to build resilient cities: data collection, developing partnerships and networks, providing information and communication, inclusive and diverse engagement, and spiritual comfort and guidance. These types of responses create resilient communities than can withstand future pandemics.

The debates on Russian foreign policy and, more generally, on the Russian self-image itself have always been about Russia’s place in relation to the West. Is Russia European, or not? If it is not European, is it ‘Asiatic’ or some variant of its own distinctive self?2 If Russia is European, what must be done to integrate the country fully into Western civilization? Conversely, if Russia is distinctive, what must be done to protect it against the subversive forces of Western rationalism and liberalism?3 This debate goes to the heart of the Russian character and it emerges at times of crisis or transition: the era of Ivan IV and the Time of Troubles, of Peter I, during the late nineteenth century, and at the present time.

In 2010 and 2011 the Canterbury earthquakes prompted expressions of mahi aroha – work done by Māori (Indigenous peoples of Aotearoa New Zealand) out of a love for the people – in the emergency context of a natural disaster. Similarly, the Covid-19 level 4 lockdown that began in the last week of March 2020 showcased Māori caring for one another in the context of a pandemic. Whether people were paid or unpaid, out in their communities as essential workers or broadcasting via the internet from their living rooms and kitchens, Māori around the country engaged in mahi aroha. While celebrating the capacity of Māori to move swiftly and effectively to care for others, the past two decades have seen an overall decline in the time Māori have been able to devote to mahi aroha, particularly voluntary work. It is proposed here the decline in Māori home ownership and access to secure, affordable housing is a key challenge to Māori capacity for mahi aroha. It is therefore timely to consider Māori responsiveness during times of crisis and how access to housing might help ensure that this capacity continues into the future.

Back to table of contents Previous article Next article Psychiatry & PsychotherapyFull AccessPsychotherapy in the Time of COVIDHindi Mermelstein, M.D.Hindi MermelsteinSearch for more papers by this author, M.D.Published Online:12 May 2020https://doi.org/10.1176/appi.pn.2020.5b23AbstractA crisis, defined by the Oxford English Dictionary as a “time of intense difficulty, trouble, or danger,” can disrupt normal defense mechanisms, threatening our ability to return to our “before” functioning. The COVID-19 crisis exacerbates the stress for those with and without preexisting conditions, while impeding the means and methods used to assess and treat psychiatric illness. What role can psychotherapy play in managing this increased level of distress?The COVID-19 world is one of parallel vulnerabilities—the “fear of contagion” versus the “contagion of fear.” At its core, fear creates anxiety and hinders our reasoning ability. The explosion of need, limited resources, and conflicting information lead to mistrust, which adds to the feelings of uncertainty. Furthermore, stay-at-home orders and the closing of schools, businesses, and so on have greatly altered the general structure of our lives. At a time when we feel most overwhelmed, we cannot “borrow” from our everyday routines for stability. Social connections are still possible but at a distance or through a video screen, which creates a sense of separation from the outside world. Absent our normal outlets, amid the extraordinary medical and psychological stress inherent in the COVID-19 pandemic, the number of people in need of psychiatric services has grown exponentially.For our chronically ill patients, the need is even greater. The loss of regular treatment can destabilize symptoms that were previously under control. Patients with depression are more vulnerable to the losses that have occurred. Patients who already struggle with posttraumatic disorders are at greater risk, as are those who rely on a social “herd effect.” A socially anxious patient excitedly stated, “Social distancing—I am an expert! I could teach social distancing!” More recently, however, he became clinically depressed because he had relied on the social structures around him to feel connected. Now he feels neither the attachment to nor encouragement from others. The unpredictable chaos of the pandemic has worsened anxiety for patients who struggle to defend against the chance of the always possible versus the likelihood of the probable. As a result, overwhelming anxiety has mushroomed, magical thinking has prevailed, and panic may ensue.During times of crisis, psychotherapy is generally supportive, using varying approaches that incorporate support, education, symptom relief, and “level setting.” Although this treatment tends to be time limited with short-term goals, in today’s continually shifting landscape and its uncertain time frame, end dates cannot be predetermined. Cognitive-behavioral therapy may be particularly useful in helping reset distorted schema while interpersonal therapy can focus on the role of confusion and diffusion, which are unavoidable at this time. Group therapy allows for the sharing and normalization of experience while recreating social networks that have been lost.The core process of psychotherapy is essentially unchanged regardless of approach. The primary element is the establishment of a therapeutic alliance allowing the story to unfold and the process to go forward. Telepsychiatry provides access to care that would otherwise not be available, with numerous studies reporting outcomes equal to face-to face encounters. For telepsychiatry, there are specific ways to optimize reaching psychiatric treatment goals:Create the frame: It is critical that the “frame” established in person (for example, professional workspaces, documentation of sessions, and office policies) be established equivalently in telepsychiatry. Despite current modifications to standard telemedicine, such as not having a staff member present at the exam, mimicking the in-person structure supports the psychiatrist-patient relationship, provides reassurance through consistency, and protects against the risk of informality that can distort how treatment is conducted.Establish the treatment relationship: In telemedicine, the first conversation for both new and established patients demands the quick establishment or re-establishment of a relationship, obtaining important information such as an emergency contact, explaining the treatment, and inviting questions. Discomfort in the transition from in-office visits may result in initially devaluing telepsychiatry and inappropriately justifying a pause in treatment. Creating or recreating the therapeutic environment can restore the trust in psychotherapy.Listen with the third (or fourth) ear: The nonverbal cues that inform us about the person we are treating, sometimes more profoundly than verbal cues, are vital for successful treatment. Ideally, telehealth should be practiced with videoconferencing, but during this crisis, many patients engage, by choice, telephonically. However, even without video access, asking patients to describe their setting and environment and acknowledging periods of silence can inform the nonverbal elements. The loss of the visual cues demands a much higher level of focus, but the anonymity can help foster the psychotherapeutic process.Telepsychotherapy has unique advantages that enhance treatment for people coming into our virtual offices. The screens allow for a protective distance potentially encouraging patients to speak more freely about difficult subjects they feel too ashamed about to share in person. Moreover, each person chooses the place, which can help empower individuals who feel more stigmatized in the traditional office hierarchy.The ferocity of the COVID-19 crisis, the rapidly evolving knowledge base, and ever-shifting treatment paradigms make it harder to assess risk while the unexpected change from normal health care arrangements hampers the ability to plan. Through implementation of the basic elements of good psychiatric practice while simultaneously embracing the unique elements of telemedicine, we have the ability and opportunity to provide the care that our patients—new and established—so desperately need.On a final note, from one practitioner to another, take care and be mindful of an important air travel rule: In the event of disaster, put on your oxygen mask first before helping others put on theirs. Be aware of your “mask”; if you are having trouble managing in any way, seek help. You are essential, and your personal “mask” and need for “oxygen,” whatever forms they take, are paramount. ■Hindi Mermelstein, M.D., is a board-certified psychiatrist with qualifications in both geriatric and consultation-liaison psychiatry. She has been involved in telepsychiatry for nearly 30 years. ISSUES NewArchived

WORLDLIT.ORG 39 Belief in an Age of Intolerance cover feature Guest-edited and introduced by Yahia Lababidi Featuring Stephen Mitchell 43 Mona Nicole Sfeir 46 Admiel Kosman 48 Ted Kooser 49 Yoo An-Jin 54 Kim Seung Hee 55 Jawid Mojaddedi 56 Rumi 59 Nicholas Samaras 60 Kevin Hart 61 Robert Bly 61 J. V. Foix 62 Lee van Laer 63 H. L. Hix 64 Agostino Arrivabene (b. 1967, Italy), Androgynous, 2016, oil, gold leaf on linen, 50 x 40cm Courtesy of the artist 40 WLT NOVEMBER–DECEMBER 2017 cover section belief in an age of intolerance Seeking the Light through Literature by Yahia Lababidi Religion is at its best when it becomes a countercultural force; when it has no power, only influence, no authority except that which it earns, no claim to people’s attention other than by the way it creates values that cannot be found elsewhere. It is then that it loses its perennial tendency to corruption and becomes again what it once was—a startling new voice, redeeming us from our loneliness, framing our existence with meaning, and teaching us to remember what so much else persuades us to forget—that the possibilities of happiness are all around us, if we would only open our eyes and give thanks. —Rabbi Jonathan Sacks The word mythos comes from the Greek word which means to close the mouth or close the eyes. Mystery and mysticism come from the same root. . . . We approach this kind of knowing in art. . . . You’re being pushed beyond the rational thoughts and distinctions into a silent intuitive space. Theology is poetry. A poet spends a great deal of time listening to his unconscious, and slowly calling up a poem word by word, phrase by phrase, until something beautiful is brought forth, we hope, into the world that changes people’s perceptions. Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. —Karen Armstrong WORLDLIT.ORG 41 T he human heart abhors a vacuum. With organized religion losing ground, all sorts of substitutes rush in to fill the god-shaped hole. One particularly effective and time-honored balm for the aching human heart is literature. For some, poetry is how we pray now. In these skeptical times, there still exists an Absolute Literature, in the coinage of Italian writer Roberto Calasso, where we might discern the divine voice. Such pre- and postreligious literature shares aims and concerns similar to belief systems: sharpening our attention, cultivating a sense of awe, offering us examples of how to better live and die— even granting us a chance at transcendence. Mysteriously, certain strains of literary art are capable of using words to lose words—ushering us to the threshold of that quiet capital of riches: Silence. It is, after all, in silent contemplation that difficulties patiently unfurl and entrust us with their secrets. By deepening our silences, such ethical literature allows us to overhear ourselves and can lend us a third (metaphysical ) eye. We are able not only to bear witness to the here and now but, past that, calmly gaze at eternal things, over the head of our troubled times, in order to try and understand our spiritual condition (where we’ve come from and where we’re heading). Currently, in our fractured world, beset by so much physical suffering and political turmoil, as a kind of (unconscious?) corrective , more people are reading and writing literature that addresses the life of the spirit, overtly or otherwise. One manifestation of this renewed spiritual hunger that is being met by literature is the recent publication of a major new anthology, The Poet’s Quest for God: 21st Century Poems of Faith, Doubt and Wonder (Eyewear, 2016), featuring over three hundred contemporary poets from around the world and of great value (as the jacket blurb indicates) “to those for whom poetry has become a resource or replacement for faith-bound spirituality.” Likewise, more literary-spiritual oases are appearing in the desert of popular culture to slake the great thirst of seekers. Among the...

Nurses are the frontline healthcare professionals fighting the medical and social effects of the current COVID-19 pandemic. Although they work with diverse populations, there is a lack of literature on culturally competent education during an emergency such as a pandemic. To examine the effectiveness of an online education programme aimed at increasing cultural competence among rescue teams and healthcare professionals facing the challenges of the COVID-19 pandemic. Pre-post-web-based intervention study. Pre-post-intervention surveys were administered to a matched sample of Israeli healthcare and rescue organisation professionals. The initial sample included 303 participants (52% women) who completed the pre-intervention survey. More than half of the sample (56%, n=170) were paid workers or volunteers in health organisations. Of the initial sample, 154 participants completed the post-intervention survey following the online cultural competence education programme. Descriptive statistics and multivariate analysis were used to evaluate participants' gains in culturally competent attitudes, knowledge, skills and encounters. This study followed the STROBE guidelines. Participants found the online programme useful in improving their cultural competence during the COVID-19 pandemic. The highest gains were found in the attitudes domains, whereas the lowest in the knowledge domain. Pre-intervention cultural competence scores and incorporating the programme in the educational curricula predicted increased gains in cultural competence. Online educational interventions showed potential for increasing professionals' awareness of cultural biases, differences and attitudes, leading to more open and accepting attitudes towards patients of different backgrounds. Recognising the need for real-time, low-cost and available training, the World Health Organization recommended using online courses for healthcare professionals struggling in the pandemic frontline. Online education programmes provide a useful platform for training health professionals in times of emergency.

Tajikistan's agricultural sector, primarily dominated by cotton cultivation, has experienced significant changes since the Soviet era. Although farmers introduced food crops into agricultural production to ensure food security after the collapse of the Soviet Union in 1991, the government still mandates that cotton cultivation occupy a considerable portion of Tajikistan's limited irrigated land. However, following the recent Covid-19 pandemic crisis, farmers have encountered the need to reassess their agricultural practices, given constrained governmental assistance and a range of socioeconomic considerations. This research adopts resilience as a conceptual framework to examine the coping strategies of smallholder farmers in the Khatlon region of Tajikistan, with a specific emphasis on the period spanning from 2019 to 2022. At the outset, our research employed the snowballing technique to increase respondent participation, later transitioning to a representative sample size that facilitated the collection of qualitative data from around 100 semi-structured interviews, 10 focus groups, and personal visits to agricultural fields over the course of four years. The paper not only demonstrates the overall creativity of Tajikistani farmers in growing and selecting non-cotton crops in this most recent period of crisis, but also points to wealthier farmers’ generally greater willingness to adopt technological innovations and gain new knowledge to apply to them. Although these strategies have been taken in order to address farmers’ immediate needs in troubled times against the backdrop of the existing state cotton policy, their sustainability remains uncertain. While the qualitative focus of this study bears certain inherent limitations, the data collected nevertheless show that this period of crisis has been generative for many farmers as they seek out new methods of subsistence.

The Stand With Bennett campaign successfully garnered a broad range of external financial support for Bennett College during one of the institution’s most troubling times in its nearly 150-year history. This paper will show how grassroots fundraising efforts coupled with effective communications can result in fundraising success.

We explore period, cohort and age effects on political engagement of Swiss residents from 1999 to 2020. A particular focus lies on the impact of the successive crises democratic societies have faced in recent years, such as the economic and debt crisis, refugee crisis, climate change, terrorist attacks or COVID-19 pandemic. We review the literature on the potential of such large-scale external events for both politicization and depoliticization. We then draw several hypotheses, which we test empirically. We consider several dimensions of political engagement (interest in politics, party identification, participation in popular votes, political discussions, and political trust), and seek to explain their variation over time, using data from the Swiss Household Panel. Our results suggest that “troubled times” have little effect on political engagement overall, but that crises stimulate political discussions and trust in government in the short term. We further find increasing levels of political trust in the longer run, which might reflect a cumulative effect of the various crises. In contrast, we find steadily declining levels of traditional forms of political engagement, namely party identification and participation in popular votes, as well as interest in politics. For cohorts, we find a U-shaped association between generations and political engagement. An exception to this pattern is political trust, where we observe a small but steady increase from older to newer generations. For age, we observed a monotonic increase of political engagement with age for all indicators. Again, trust in government somewhat deviates from other forms of political engagement, as it first decreases in the younger age groups and then increases from the age of 40 onwards. In conclusion, we discuss some implications of these complex patterns of results for the future of democratic systems.