Barbara Ward Research Articles

Ecocritical Wisdom for Ecojustice: The Quintessence of Human Existence

Ecocriticism is a theory that studies the relationship between humans and non-humans critically. The perception becomes the need of the hour as it stresses the interconnectedness between humans and Nature in the era of environmental sabotage. As Barbara Ward says, ‘We have forgotten how to be good guests, how to walk lightly on the earth as its other creatures do’ rather, humans pollute and erode the Natural elements. The interdependency between the environment and humans should be understood to lead to a better quality of life. Ecocriticism amidst the global crisis strives to reattach humans to their natural world. This article, stressing the significance of entwined movements like ecofeminism, eco-theology, ecosophy, and so on, shows realistic evidence to bring out the emergency to discuss, understand and practice the idea of Ecocriticism out in the practical world.

Business and the Planetary History of International Environmental Governance in the 1970s

The role of business and multinational corporations (MNCs) in early international environmental governance is not well understood. Typically, historians accord business growing influence after the 1992 Rio Earth Summit, coincident with the rise of a market-oriented sustainable development paradigm. In this article, we highlight the considerable involvement of self-styled business actors in the formative 1972 UN Conference on the Human Environment and subsequent establishment of the UN Environment Programme. Tracing the interconnected networks of British economist Barbara Ward, Italian industrialist Aurelio Peccei and Canadian oilman-turned-UNEP boss Maurice Strong, we identify business actors as key in the passage from ‘planetary’ to ‘global’ environmental rationales characteristic of environmental politics between the 1970s and 1990s. However, we also show that business was a sought-after (even if often ambiguous) partner in the 1970s’ moment of innovative ‘planetary’ environmental thinking and institution making. The contested status of MNCs in 1970s internationalism shaped this early business involvement in the history of environmental governance.

Lessons Learned from 55 (or More) Years of Professional Experience in Urban Planning and Development

Reflecting on the many debates over the years on changing urbanization processes, on the towns and cities of yesterday, today, and tomorrow, the main challenge will be listening to lessons of wisdom from the past and adapting these to our future professional work. When Chief Seattle said that the Earth does not belong to us, we belong to the Earth, he called for more humility and respect so as to plan for the needs of today and tomorrow, and not for the greed of a few. The doomsday scenarios of overpopulation only make sense if we continue to exploit our planet the way we do today, as if we have an infinite reservoir of resources. Already back in the 1960s, Barbara Ward, John F. C. Turner, and particularly Kenneth Boulding taught me to rethink our whole perception of Spaceship Earth. I have seen many towns and cities grow as if resources were limitless; I myself have seen and worked on efforts to focus on spatial quality, respecting nature whenever possible for a growing number of people, recognizing resources as being precious and scarce, and yet guaranteeing equitable access to a good quality of urban life. Such objectives are not evident, when models in education, schools of thought, professional planners, and greedy developers are often geared towards the contrary: the higher the skyscrapers, the better; the more egotripping by architects, the more the rich like it; the more people are stimulated to consume, the better the world will be. Such narrow visions will no longer help. At several global urban planning and developments events (1976, 1992, 1996, 2016, etc.), new ideas and agendas have been put forward. Whether the present Covid-19 crisis may induce a more rapid change in vision and practice is still too early to confirm, but luckily, several towns and cities, and a few visionary planners and decision makers are showing some promising examples.

Books: The Uninhabitable Earth. A Story of the Future: Climate Chaos: Complacency or Engagement?

David Wallace-Wells Allen Lane , 2019 , HB, 320 pp, £ 20.00 , 978-0241355213 Nearly half a century ago my undergraduate degree included a module entitled ‘Human Ecology’. Our reading included Paul Ehrlich’s seminal Population, Resources, Environment ; the Club of Rome’s report The Limits to Growth ; and Barbara Ward and Rene Dubos’s Only One Earth: the Care and Maintenance of a Small Planet . We learned about the greenhouse effect; we knew that our civilisation and material abundance were predicated on the profligate and ever-increasing consumption of fossil fuels; we knew that population growth and concomitant resource consumption could not continue indefinitely — and we assumed, naively, that this knowledge would soon become widespread, that solutions would be found, and that, possibly, the world would reach a steady state of sustainable productivity and a fair distribution of goods. How wrong we were. In the sudden, belated, but welcome burst of interest in the climate emergency that now undeniably confronts us, …

State, power and global order

This article examines the evolution of international thought through the notion of ‘political space’. It focuses on two important domains of international politics, the nation-state and the global, to reflect on spatial categories in the discipline of International Relations (IR). Since its inception, the concept of the nation-state has dominated mainstream IR theory. Yet an investigation of how international order has been theorized over IR’s first century shows that this era has also been defined by globalist visions of political order. Nowadays, globalization is sometimes seen as the apex of the historical interplay of particularity and universality. The progression towards global political and economic order, however, is today undermined by the resurgence of state-centric political nationalism which seeks to challenge the legitimacy of the global political space. By examining how past international thinkers including Alfred Zimmern, Barbara Ward, Hans Morgenthau, E. H. Carr and John Herz, imagined and interpreted the relations of space and politics in the national and global spheres, this article suggests that spatial thinking offers an insightful approach for theorizing international relations. The article argues that the global and national spaces attain their political meanings through divisions as well as interactions and connections. The focus on divisions, exemplified in the writings of Barbara Ward, helps to make sense of the modus operandi of power in the national and global political spaces by investigating differences, tensions and instability.

Contesting the Moral High Ground: Popular Moralists in Mid-Twentieth Century Britain by Paul T. Phillips (review)

Reviewed by: Contesting the Moral High Ground: Popular Moralists in Mid-Twentieth Century Britain by Paul T. Phillips Ian Hunter Contesting the Moral High Ground: Popular Moralists in Mid-Twentieth Century Britain. By Paul T. Phillips. [McGill-Queen’s Studies in the History of Religion, ser. 2, no. 62.] Ithaca, NY: McGill-Queen’s University Press. 2013. Pp. xvi, 227. $100.00 clothbound, ISBN 978-0-7735-4111-5; $32.95 paperback, ISBN 978-0-7735-4112-2.) Start with a good idea; think about how to organize your diffuse material; write briskly, objectively, with an eye for the telling detail. Paul Phillips has followed this recipe and produced a fascinating book. Phillips’s good idea is to examine shifts in public morality in mid-twentieth century Britain, particularly during the decade sometimes called “the long 60s.” This challenging topic could easily get out of control, but the author’s organizational plan precludes that. Phillip’s opening chapter (“The Setting”) is a model of organization and academic concision. He examines the declining influence of Christianity, the fracturing of denominations, the pervasive impact of science—or, more accurately, “scientism”—that habit of mind that presupposes that only that which is empirically verifiable can be true, and the effect of World War II on growing British secularism. All this is accomplished in a chapter of thirty-seven pages. This chapter alone makes Phillips’s book important. In the next four chapters, Phillips shifts his focus and examines the contribution made by four British intellectuals whose writings helped to shape debate on public [End Page 801] morality: Julian Huxley, Bertrand Russell, Malcolm Muggeridge, and Barbara Ward. More than just potted biographies, Phillips analyzes how these complex figures related to their time and, to some extent, to each other. Scientist Huxley (1887–1975) advocated a new Christianity, one stripped of revelation and subordinate to science, which Huxley called “evolutionary humanism.” This would be achieved, he suggested, by a threefold methodology: accepting agnosticism, promoting natural science, and entrusting the future to the expanding field of psychology. Mathematician and philosopher Russell (1872–1970) regarded Christianity—indeed, all religion—as antiquated superstition, damaging alike to the individual who held religious beliefs and to the community. Religion, he considered, fostered fear and dependency; he once wrote, “… religion is a disease born of fear and a source of untold misery to the human race” (p. 83). Russell’s lifelong campaign against nuclear weapons and his vocal opposition to the war in Vietnam, may have had a slight influence on Christian debates about just-war theory and pacifism, but otherwise his influence on Christianity was negligible (befitting, perhaps, an author whose most popular book was Why I Am Not a Christian [New York, 1957]). Barbara Ward (1914–81), the daughter of a Quaker solicitor, was educated in convent schools and then, in 1932, went up to Somerville College, Oxford. She became a journalist, writing frequently from Europe (where she advocated European Union decades before it came to pass) and was prescient about the looming danger posed by Nazi Germany. When war broke out, she insisted publicly that the Western allies fight not only against Nazism but for something. What? Unfortunately, Ward’s main (perhaps only) answer was a kind of insipid socialism that for the rest of her life she promoted under the banner “social justice.” When the Catholic Church did not move fast enough on social justice issues, she wrote to her parents: “I dislike Catholics and I do think the Church vile, humanly speaking, and it does very little for England” (p. 134). Ward was a frequent panelist on the BBC Brains Trust television program where she clashed with another panelist, Muggeridge, who treated her views with thinly-veiled contempt. Muggeridge (1903–90) is the most complex and elusive of Phillips’s subjects. Author, playwright, teacher, and master communicator, he defies standard categorization. Still, Phillips’s analysis of Muggeridge is insightful, particularly the parallels he draws between the twentieth-century Catholic convert Muggeridge and the nineteenth-century convert John Henry Newman. Given the stark differences among the four public intellectuals here profiled, it is a daunting task to draw any coherent conclusion, and it may be that Phillips...

Barbara Ward—Lay Woman Extraordinaire

Barbara Ward—Lay Woman Extraordinaire Jean Gartlan Barbara Ward articulated the great issues of the twentieth century often with a prophetic voice. Analyzing the economic crisis of postwar Europe, she argued for a western association of nations (precursor of the European Union), and very early on her writing chronicled the facts of Soviet hostility. Her most resounding and even revolutionary contribution to socio-economic policy became her signature theme—the obligation in justice of rich nations to share with poor nations. And, again prophetically, she was one of the first international figures to speak out on the necessity of caring for the environment. She was a keen observer, often close to major political figures of her time. But most important to her enlightening and often challenging vision was her deep religious faith. Born in England in 1914 to a Catholic mother and a Quaker father her faith perspective was unusual from the beginning. Raised as a Catholic and a faithful one all of her life, her sense of justice surely had Quaker inspiration. Her upbringing was also unusual for the time in that her father insisted that she have the equivalent education of her older brother. Thus, in her teens she attended a lycee in Paris. She later studied at the Sorbonne and Oxford. My biography Barbara Ward—Her Life and Letters 1 is based on her own writings: her thirteen books, countless articles for The Economist and other publications and, importantly, her letters. The letters, deposited in the Georgetown University Archives, were written to family and close friends. Many were personal but also contain a running chronicle of her public life and her thinking on issues of the time. It is the latter which are quoted. Commentaries on some of her books are included along with boxed quotations from articles or books. Often provocative when written, many are remarkably relevant today. Although she began writing while still a student (an article while at Oxford discussed the place of women students with humor and irony), her writing career began [End Page 9] in earnest with the publication in 1938 of her first book, The International Share-out 2 that dealt with issues of colonialism. It foreshadowed her lifelong concern with developing nations. The following year she joined the staff of The Economist where she remained fulltime for eleven years but never totally severed her ties. Click for larger view View full resolution Barbara Ward, approximately 1945 when she was foreign editor of The Economist. Her first on-the-ground experience of a developing nation came in October 1952 when the Indian Government invited her and her husband, Robert Jackson, to study and assess its "five year economic plan." To this task, Robert brought administrative and development skills, and Barbara went as observer and writer. The following year Robert was appointed chairman of the Volta River Project, a hydroelectric scheme in the Gold Coast, so they would now be living in a colony on the cusp of independence. It was not an assignment they had sought, chiefly because of the difficult climate, but they went determined to do a good job. That same year I began as a volunteer with the Catholic Mission in Accra, the Gold Coast capitol. By a happy circumstance I was invited to stay with the Jacksons the first weeks I was in Accra and returned to their home from time to time during the year so I was able to get to know and observe this brilliant, yet unassuming, woman. One conversation I never forgot. At tea one afternoon she remarked that she found the "parable of the talents" one of the most frightening in scripture. I wondered why someone as accomplished as she was would even bother to reflect on the passage much less find it frightening. It was, I believe, because she was a woman of deep faith with an extraordinary capacity for profound and even unsettling insights. [End Page 10] At the time she was working on Faith and Freedom 3 which she termed "one writer's attempt to wrestle with the angel of history." It is a panoramic view of human history, from ancient times to the present, an account of human...

About This Issue

About This Issue Christopher J. Kauffman We are grateful to Patrick J. Hayes for suggesting the publication of this engaging topic. Thanks also to our contributors to this issue. Patrick W. Carey is the William J. Kelly, S.J., Professor of Theology at Marquette University and past President of the American Catholic Historical Association. Michael S. Carter is Assistant Professor of History at the University of Dayton. Jean Gartlan is the author of Barbara Ward—Her Life and Letters, published by Continuum. She was Director of Special Programs for Catholic Relief Services and served as editor/writer with the Office of United Nations Affairs of the National Catholic Welfare Conference and National Conference of Catholic Bishops. She spent seven years in Tanzania and three years in Ghana as a volunteer. At that time she encountered Barbara Ward. Richard Gribble, CSC, is Professor of Religious Studies at Stonehill College, North Easton, Massachusetts. Patrick J. Hayes is archivist of the Baltimore Province of the Congregation of the Most Holy Redeemer (Redemptorists), Brooklyn, NY. Stephanie A. T. Jacobe is a Ph.D. Candidate in History at American University, Washington, D.C. Paula Kane is the John and Lucine O’Brien Marous Professor of Contemporary Catholic Studies at the University of Pittsburgh. Anne Klejment is Professor of History at the University of St. Thomas, St. Paul, Minnesota. Timothy Matovina is Professor of Theology and William and Anna Jean Cushwa Director of the Cushwa Center for the Study of American Catholicism at the University of Notre Dame. Cecilia A. Moore is Associate Professor of Religious Studies at the University of Dayton. Copyright © 2011 The Catholic University of America Press

Working with Larry Moss and Marjorie Grice‐Hutchinson

The American Journal of Economics and SociologyVolume 69, Issue 1 p. 85-89 Working with Larry Moss and Marjorie Grice-Hutchinson Christopher K. Ryan, Christopher K. Ryan Rural Iowa Christopher K. Ryan was born (1945) and raised in rural Iowa. ckryan45@gmail.com, Attended Iowa State University (B.S. Economics, 1968, Ph.D. Economics 1985). Peace Corps volunteer (Perú 1968–1971). Books, Author; Harry Gunnison Brown: Economist 1987 and Harry Gunnison Brown: An Orthodox Economist and His Contributions 2002; Co-editor with Laurence S. Moss Economic Thought in Spain by Marjorie Grice-Hutchinson 1993; Contributor: A Biographical Dictionary of Women Economists 2000, entries for Barbara Ward (with Ramakrishna Vaitheswaran) and Elizabeth Read Brown, and On the Frontiers of the Modern Theory of Value: Essays on Attilio Da Empoli (1904–1948) 2001, Jürgen G. Backhaus editor, “Notes on Attilio da Empoli's Teoria Dell'Incidenza Delle Imposte: Oblique Tax Shifting and Other Themes.” Taught at various universities and colleges. Visiting Professor at La Sapienza Rome, Italy. Currently living in Arequipa, Perú with his wife, Helen.Search for more papers by this author Christopher K. Ryan, Christopher K. Ryan Rural Iowa Christopher K. Ryan was born (1945) and raised in rural Iowa. ckryan45@gmail.com, Attended Iowa State University (B.S. Economics, 1968, Ph.D. Economics 1985). Peace Corps volunteer (Perú 1968–1971). Books, Author; Harry Gunnison Brown: Economist 1987 and Harry Gunnison Brown: An Orthodox Economist and His Contributions 2002; Co-editor with Laurence S. Moss Economic Thought in Spain by Marjorie Grice-Hutchinson 1993; Contributor: A Biographical Dictionary of Women Economists 2000, entries for Barbara Ward (with Ramakrishna Vaitheswaran) and Elizabeth Read Brown, and On the Frontiers of the Modern Theory of Value: Essays on Attilio Da Empoli (1904–1948) 2001, Jürgen G. Backhaus editor, “Notes on Attilio da Empoli's Teoria Dell'Incidenza Delle Imposte: Oblique Tax Shifting and Other Themes.” Taught at various universities and colleges. Visiting Professor at La Sapienza Rome, Italy. Currently living in Arequipa, Perú with his wife, Helen.Search for more papers by this author First published: 20 January 2010 https://doi.org/10.1111/j.1536-7150.2009.00696.x Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume69, Issue1January 2010Pages 85-89 RelatedInformation

Following the Vision of Barbara Ward

Following the Vision of Barbara Ward

Hunger and Containment: How India Became “Important” in US Cold War Strategy

Hunger and Containment: How India Became “Important” in US Cold War Strategy

Confronting the "Totalitarian Antichrist": Christopher Dawson and Totalitarianism

Christopher Dawson (1889-1970) is usually studied today as twentieth century's premier British Roman Catholic historian or as a precocious cultural anthropologist.1 Yet, as Russell Kirk noted in 1984, Dawson was also of principal social of his century, whose approach to political affairs was lauded by other eminent social critics, including Barbara Ward and T. S. Eliot.2 Dawson's social and political thought combined breadth and depth also present in his scholarship with a capacious interest in current affairs and keen attention to his age's deeper social structures and cultural trends. To him, one of foremost of these trends was rise and spread of totalitarianism in five decades after World War I. Dawson's reactions to this political and cultural phenomenon became a crucial shaping force of his subsequent social criticism and activism, for he shared Hannah Arendt's belief that the politically most important yardstick for judging events in our time [is], namely: whether they serve totalitarian domination or not.3 Dawson, however, arrived at this conviction much earlier than Arendt or other contemporaries (such as George Orwell and Raymond Aron) who ultimately shared it.4 Dawson's concern may have been inspired by boyhood events, and he had formulated his core contentions as soon as end of Great War. Although he saw totalitarianism as part of modernity's growing secularization of culture, Dawson also considered it a qualitatively different development, one posing a unique, and potentially perilous, challenge to Christianity and Western civilization he felt was founded on that faith. As totalitarianism's challenge was fundamentally religious, he concluded, it required an equally radical, religious, Roman Catholic response. Dawson's appraisal of totalitarianism thus subsumed many components of his protest against modern secularism, while providing a systemic, distinctly Roman Catholic, critique of one of his epoch's pivotal and most discussed developments. Dawson's views on totalitarianism molded his attitudes toward topics as diverse as fascism and communism, World War II, welfare state, decolonization, America's role in Western civilization, education, European unity, and religious ecumenism. It is hence crucial to limn theoretical underpinnings of his understanding of totalitarianism's nature and his opposition to it, an investigation that scholars have not yet undertaken systematically.5 Elucidating Dawson's analysis of totalitarianism as epitome of modern secularizing forces, its consequently unique hostility to Christianity and Western culture, and his expressly Catholic Christian, corporatist alternative to it, will thus deepen comprehension of Dawson's thought by clarifying one of his social criticism's central mainsprings. It will also enrich scholarship on twentieth-century British Christian political thought, British anti-modern protest literature, and intellectual history of totalitarianism by amplifying a trenchant voice that has received an inadequate hearing in these critical discourses hitherto.6 Abbott Gleason points out that Dawson was rare among Anglophone thinkers in not being oblivious to crisis of democratic institutions that Europe was undergoing in early 1930's.7 Yet Dawson was even more precocious than Gleason suggests. By 1917 he had already developed an analysis of what thinkers would start calling totalitarianism a decade later, one that would remain essentially unchanged for rest of his career.8 Dawson held that power had replaced liberty as chief principle of modern culture; that individual rights were being subordinated more and more to demands of society and of an increasingly omnipotent and omnipresent state; that these claims were as extensive as religion's; and that all modern polities shared these traits to some degree.9 These contentions demand detailed scrutiny, but their early presence in Dawson's thought also merits attempted explanation. …

Principles of intelligent urbanism: The case of the new Capital Plan for Bhutan

Christopher Benninger has lived and worked in India for the past 30 years. He founded the School of Planning at Ahmedabad (1971) and the Centre for Development Studies and Activities in Pune ( 1976). He studied Urban Planning at M.l.T. and architecture at Harvard, where he was later a professor of architecture. While at Harvard he became actively involved with the World Society for Ekistics (WSE) through his colleagues Barbara Ward and Jaqueline Tyrwhitt. He attended the 1967 Delos Symposion, where he was deeply influenced by C.A.Doxiadis and the Ekistics movement. Benninger has prepared urban plans for Bhutan, where he is designing the new capital, India and Sri Lanka. He has been involved in advisory work for the World Bank, the UNO and the Asian Development Bank in Africa, Southeast Asia and the Subcontinent. His architectural studio has won the Designer of the Year Award (1999); American Institute of Architect's Award (2000) and other awards. He has published articles in journals in America, Europe and Asia. He is on the Board of Editors of Cities, U.K. The text that follows is a slightly edited and revised version of a paper presented at the WSE Symposion "Defining Success of the City in the 21st Century," Berlin, 24-28 October, 2001.

Principles of intelligent urbanism: The case of the new Capital Plan for Bhutan

Christopher Benninger has lived and worked in India for the past 30 years. He founded the School of Planning at Ahmedabad (1971) and the Centre for Development Studies and Activities in Pune ( 1976). He studied Urban Planning at M.l.T. and architecture at Harvard, where he was later a professor of architecture. While at Harvard he became actively involved with the World Society for Ekistics (WSE) through his colleagues Barbara Ward and Jaqueline Tyrwhitt. He attended the 1967 Delos Symposion, where he was deeply influenced by C.A.Doxiadis and the Ekistics movement. Benninger has prepared urban plans for Bhutan, where he is designing the new capital, India and Sri Lanka. He has been involved in advisory work for the World Bank, the UNO and the Asian Development Bank in Africa, Southeast Asia and the Subcontinent. His architectural studio has won the Designer of the Year Award (1999); American Institute of Architect's Award (2000) and other awards. He has published articles in journals in America, Europe and Asia. He is on the Board of Editors of Cities, U.K. The text that follows is a slightly edited and revised version of a paper presented at the WSE Symposion Defining Success of the City in the 21st Century, Berlin, 24-28 October, 2001.

Materials and the Global Environment: Waste Mining in the 21st Century

Sustainability is supposed to be the watchword of the coming century. Kenneth Boulding characterized the economic system of the 19th century as a “cowboy economy,” meaning that resources were essentially not a limiting factor. In contrast, he noted that in the future we must prepare to live in a “spaceship economy,” adopting Barbara Ward's famous metaphor of “Spaceship Earth.” In a spaceship, all materials must be recycled (or discarded into space).

I Thought I Would Have Some Happy Days: Women Eloping In Eighteenth-Century China

I THOUGHT I WOULD HAVE SOME HAPPY DAYS: WOMEN ELOPING IN EIGHTEENTH-CENTURY CHINA* Paola Paderni The family, and gender relationships in particular, are important recurring themes in the literature of the Qing period. Actively supported by the state, Neo-Confucianism was fundamentally based on the Three Bonds: sovereign-subject, father-son, and husband-wife, which, along with the older brother-younger brother and friend-friend relationships, formed the Five Relationships . Of these five, the father-son and husband-wife bonds were the main axes of the family system. These unequal relationships based on gender and age were essential to Qing society, providing the cultural basis for the sovereign-subject bond from which the state derived its power. In the eighteenth-century, Chinese society was becoming increasingly mobile . Social boundaries were more blurred and less dependent on personal dependency bonds. These hierarchical principles were therefore necessary in order to legitimate differences and inequalities found in society, as well as in the family. The husband-wife relationship served this general function better than the others because it was seen as biologically determined, and hence both natural and inevitable. It could not be questioned through an act of rebellion, as in the case of the sovereign-subject bond, nor did it make allowance for role changes, as in the case of the father-son bond.1 The importance attributed to this bond explains why contemporary literature on the family placed so much stress on keeping women under control. Women were, after all, presented as the major source of family conflicts, embodying the destructive force of the libido. The authors of "household instructions" (jiaxun) insisted on the importance of keeping women confined to their quarters, sep- *This research was funded by the Italian Ministero dell 'Universita e della Ricerca Scientifica. The author would like to express her thanks to the staff of Beijing's First Historical Archive for precious help in finding the sources. She wishes to thank also Robert Antony, Giovanna Fiume, Giulio Machetti, Paolo Macry and the two anonymous readers of Late Imperial China for their valuable comments on earlier drafts of this article. Translation from Italian by Gabriele Poole. 1GaIeS 1989:801-02 Late Imperial China Vol. 16, No. 1 (June 1995): 1-32 1 2 Paola Paderni arated from servants and strangers. Sexual anxiety underlay these precepts, which were justified as necessary for the preservation of family morals.2 Throughout the centuries the Confucian model has pervaded the entire Chinese culture, and, as anthropologist Barbara Ward has argued, family themes in particular have played a central role in the formation of a unitary Chinese identity.3 The Qing Code (Da Qing liili), like the codes of former dynasties , reinforced and codified social hierarchies by differentiating penalties according to the wrongdoer's position within the family and, more generally, his or her social status. What the Qing state considered as a crime was any act that appeared to question its authority or the existing social order. The Qing legal code dedicated an entire section to marriage. Ideologically, marriage served the state and society by guaranteeing patrilineal descent, creating alliances between families, and differentiating social roles according to gender.4 Marriage in China, as in fact in all patriarchal societies, entailed an agreement between two families; what mattered was not the individual's future but the advantages the families could derive from the marriage, whether it be wealth, prestige, or simply support. Any act that went counter to this principle was considered to be dangerously deviant behavior. To run away from one's husband or father was a crime, because it challenged the family, the institution on which the state based its power. Such deviant behavior is the subject of this essay. If human behavior is more than a simple application of the rules and norms established by the system, our task is to investigate how, in everyday practices, given values were adapted, modified, and circumvented through strategies that were influenced by extraneous factors. Our aim is to shed light on a world that was clearly variegated, impassioned, violent, and "quite deviant from the harmonious Confucian family model."5 These deviations did not necessarily constitute a deliberate challenge to established norms...

Welfare is for the Birds

The American Journal of Economics and SociologyVolume 54, Issue 2 p. 229-229 Welfare is for the Birds Barbara Ward, Barbara WardSearch for more papers by this author Barbara Ward, Barbara WardSearch for more papers by this author First published: April 1995 https://doi.org/10.1111/j.1536-7150.1995.tb02697.xAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume54, Issue2April 1995Pages 229-229 RelatedInformation

A sustainable planet?

A sustainable planet? is drawn from the writings of Barbara Ward. The paper discusses the historical legacy that accounts for global underdevelopment and the lack of a global cooperative system. It stresses the social and political causes of both a lack of development and environmental exploitation and, through such an analysis, argues that solutions are possible.

Splanchnic venous thrombosis-often unsuspected, usually uncomplicated: Gerald Gollin, MD, Barbara Ward, MD, George H. Meier, MD, Bauer E. Sumpio, MD, and Richard J. Gusberg, MD, Yale University School of Medicine, New Haven, Conn

Splanchnic venous thrombosis-often unsuspected, usually uncomplicated: Gerald Gollin, MD, Barbara Ward, MD, George H. Meier, MD, Bauer E. Sumpio, MD, and Richard J. Gusberg, MD, Yale University School of Medicine, New Haven, Conn

Book Reviews

Book reviewed in this article:Books Reviewed in this article are: Improving Classroom Behaviour, Denis Mongon. Developmental Movement for Children, Veronica Sherborne. Good Grief 2, Exploring Feelings: Loss and Death with Under 11s, Barbara Ward and Associates Good Grief. Special Health, Gill Coombes, Ann Craft. The Right to Movement, David Stewart.