Syncretic Approach Research Articles

Cooperation, competition and coopetition in innovation communities

This study explores competitors’ engagement in innovation communities. Some view working with competitors as a risky endeavour, some see it as potentially beneficial and others take it as something in-between. We address this issue by posing two questions: (1) why do rival firms cooperate, compete or ‘coopete’ (a syncretic approach); and (2) how do rival firms engage in these activities? To achieve this, we first review the relevant literature to construct conceptual arguments, and then investigate three innovation communities in the UK. The findings concern the importance of common and conflicting interests as fundamental drivers of a firm’s cooperative and competitive stance in an innovation community. While a ‘win–win’ strategy has been over-emphasised, data reveal that the fear of ‘lose–lose’ is vital to drive firm cooperation. Finally, our study suggests that rival relationships link to a strategic incentive alignment between common and conflicting interests; that is, rivals cooperate when common interests are higher, and compete on other occasions. Data seem to suggest that in a conflicting situation firms often maximise their private benefits at the expense of common interests. Data also suggest that this alignment varies in different innovation stages and in both an inter-organisational and an intra-organisational setting. This paper contributes to the existing work on the competitive/relational strategy of firms in the innovation space.

Twenty-first-century African classicism: illustrations from the piano trio Pivicafrique on the theme of Jack Berry's ‘Sasabonsam's Match’

This article provides an insight into the thought processes of a composer, offering a guide for listeners to think creatively through the music. It presents a panoramic view and an analysis of the piano trio based on ‘Sasabonsam's Match’ composed by the author. The 18-minute work called Pivicafrique for piano, violin and cello exemplifies Nketia's syncretic approach to contemporary African composition and Euba's theory of African pianism.

Beyond Krishnacore

Considering and engaging with spiritual identity and practices, particularly within today’s modern Western societies, often seen as having a religious/secular divide, has rightly been at the fore of much academic consideration of late. For there are a number of newly emerging forms of spirituality (both in terms of practice and of identity) that are in many ways sidestepping that paradigm and creating a new approach to religion, the secular, and spirituality. Research amongst Straight Edge punks has revealed a specifically “post-secular” approach to these concerns and ideas. This is a spiritual identity located firmly within a secular (one could even argue, profane) subculture. Their wilfully syncretic approach to spirituality is deliberately mingled with secular practices and ideas, as they refuse to acknowledge distinctions or borders. This article aims to explore and locate the implicit and explicit approaches to religion and spirituality, both as it is found and practiced within Straight Edge punk and within the wider theoretical concerns of sociology of religion.

Elizabeth Eastlake's History of our Lord as exemplified in works of art:Theology, Art and Aesthetic Reaction

In her History of Our Lord, Elizabeth Eastlake completed Anna Jameson’s ‘series’ on Christian iconography as the fi rst extended study of Christological imagery in the English literature of art. Applying trinitarian doctrine to her material, she criticized what she considered Michelangelo’s dereliction in representing God the Father as Creator on the Sistine ceiling, while exonerating of the same charge, for its artistic value, Raphael’s Creation of Light (Vatican Loggia). The experience of an antinomian relation between religion and art, adumbrated earlier when Eastlake castigated Ruskin for elevating idea-content over the artist’s means, marks a crisis of interpretation in the Victorian historiography of art. It implicitly challenged artists and critics of the aesthetic movement to frame non-creedal or syncretic approaches to the sacred, as instanced in writings of Swinburne and Pater and in paintings by Millais, Rossetti and Burne-Jones.

The Syncretic Approach to Natural Beauty: What It Is and What It Isn’t

The theory presented in my book, Natural Beauty, is syncretic in that it denies the exclusivity of any one model of aesthetic appreciation of natural objects and instead insists: (1) that there is a tight, reciprocating connection between talents of perception that we develop in relation to arts and to natural objects; and (2) that the appreciation of natural beauty is intimately connected to the appreciation of other social values, including ethical values. In this paper, I respond to criticisms of my syncretic approach—chiefly that it fails to reconcile objective and subjective elements in aesthetic judgment, that it fails to marshal its many modes of judgment into rational consistency, and that it fails to take proper stock of the role of scientific knowledge in these judgments—offered by Arnold Berleant, Stephanie Ross, and Glenn Parsons.

Everard Digby: A Syncretic Philosopher at Spenser’s Cambridge

IN 1579 A PAIR OF SCHOLARS, each with degrees from Cambridge earlier in the decade, published a first book. For Edmund Spenser, that book was The Shepheardes Calender, and it opened a career honored now by bookcases of scholarly investigations and two professional journals. For the other young man, Everard Digby (not to be confused with the unrelated namesake a generation later, a Gunpowder conspirator), the book was the Theoria Analytica, and this extensive Latin treatise on logic and metaphysics would be largely forgotten, commemorated at length only in a pair of unpublished doctoral dissertations defended, with odd simultaneity, in 1980.1 Spenser and Digby are not known to have been acquainted, though Digby was something of a character, notorious in later years for his in-college pranks and already in the 1570s a well regarded young teacher of philosophy, who might well have attracted Spenser's attentions. More importantly, though, the Theoria bears important witness to the ways one Elizabethan Platonist practiced a vigorous syncretic approach to ancient philosophy, uniting Aristotelian and Platonic terms and themes in a way familiar to readers of The Faerie Queene-that insistently Neoplatonizing romance built on a foundation of Neo-Aristotelian ethical categories. The Theoria affords us a look at what ideas came to mind, and what books came to hand, in Platonizing circles at Cambridge in the 1570s. If one wished to invent a figure who could show us something of Plato-spinning during Spenser's university days, one would invent somebody like Everard Digby.The neglect of the Theoria can be readily understood, of course. Even the full title makes the point: Theoria Analytica, Viani ad Monarchiam Scientiarum demonstrales, totius Philosophiae & reliquarum Scientiarum, necnon primorum postremorumque Philosophorum mysteria arcanaque dogmata enucleates. In tres libros digesta.2 Few readers today will tackle a book offering well over four hundred pages of scholastic Latin. Who now has the taste-or the genius-of the young Leibniz, who read scholastic metaphysics (as he later recalled) with a pleasure akin to that of reading a novel?3Digby was controversial in the 1580s for his attack on the fashionable Ramist philosophy, of which attack more below. But Digby was forgotten by the seventeenth century, not to be seriously explored until Charles de Remusat came upon the Theoria in preparing his Histoire de la philosophie en Angleterre depuis Bacon jusqu'a Locke (2nd ed., 1878). As an historian of philosophy, Remusat looks for anticipations of ideas with a future; thus he links Digby on the mind with Leibniz. But he rightly views as Digby's pensee fondamentale . . . celle d'une ressemblance, d'une correspondence, d'une certaine identite entre la nature et l'esprit, entre le monde et l'intelligence, entre les objets et les idees. And he aptly admires the web of analogy that dominates the Theoria: Le symbole, la metaphore, en un mot l'imagination figurative, envahit sa cosmologie, sa theologie, sa psychologie.4The case for Digby was challenged some dozen years later by another erudite historian of philosophy, Jakob Freudenthal ofBreslau, who demonstrated something Remusat had missed: much of Digby's learning, many of his impressive citations in the Theoria that had impressed the Frenchman, came from intermediate sources-in particular from the kabbalistic dialogues of Johannes Reuchlin. For the German there is nothing original, and nothing of interest, in Digby, just dead medieval ideas in rebarbative late Scholastic language. Freudenthal heaps particular scorn on Digby's substantial neglect of clear-thinking humanists in favor of Schwarmgeister-superstitious enthusiasts, among whom the professor at Breslau numbers Ficinod Freudenthal extinguished the briefly renewed interest in Digby-perhaps appropriately for philosophers, but most regrettably for seiziemistes, in particular those who want to know about Platonism in Elizabethan Cambridge, for whom Ficino is a master and not a superannuated denizen of medieval thought. …

Electronic Art in Peru: The Discovery of an Invisible Territory in the Country of the Incas

This article begins by recognising the cultural territory that defines Peru through an idiosyncrasy based on political powers and taking the permanence of its pre‐Columbian past as paradigm. This is a patrimonialist perspective, eroticised and distant from the process of modernity that instrumentalises and capitalises the past and its constant reinvention through cultural industries and public policies. A second paradigm is that of a ‘politically engaged art’ with its basis in an indigenist and syncretic approach, elaborated during the 1970s and 1980s in a context of political violence. The development of new media art in Peru has emerged in this context to offer an alternative dimension for understanding contemporary art production in the country. The authors distinguish two different scenarios in Peruvian media art: a high‐tech scenario with global aspirations and the professionalisation of work through technological media; and another scenario of productions related to critical local research on information technologies, mass media strategies and the culture of entertainment. Both scenarios are understood through the confluence of two events that have taken place since the end of the 1990s: The National and Iberoamerican Biennials of Lima and the Internacional Festival of Video/Arte/Electrónica (VAE). Finally, the article looks at the change in direction of the last instalments of the VAE Festival in the hands of a new organisation, Realidad Visual. A new generation of producers and promoters are developing the event in new directions. The main features of this new approach are described: interdisciplinarity, decentralisation of the event to other regions in Peru and the generation of new audiences and platforms for the diversification of Peruvian production of new media, in dialogue with an international context.

Lemberg (Lwów, L'viv) Architecture, 1772–1918: If Not the Little Vienna of the East, or the National Bastion, What Else?

AbstractThe historiography on the nineteenth-century architecture of Lemberg—and, for that matter, on Lwów, Lvov, and L'viv—remains a contested field among different national camps. At the same time, these conflicting historiographic traditions have not been able to treat the complex history of this multiethnic city in an adequate manner. On the one hand, there exists a prevailing tendency to view the Habsburg period in the city's history through a national lens, highlighting only those facts and figures that would confirm the city being—or becoming—a bastion of a particular national culture. Consequently, Polish and Ukrainian literature often neglected entire projects and even time periods, assuming that, prior to Lemberg's municipal autonomy of 1867, the entire urban planning achievement by the Austrian German-speaking bureaucracy was insignificant to the city's history and had therefore no consequence for the later fin-de-siècle developments. On the other hand, superficial assumptions of Lemberg serving as “crossroads of civilizations” and “little Vienna of the East” lacked a critical perspective and often overlooked significant local phenomena that evolved independently from Viennese or other influence. In arguing against these simplistic assumptions, this paper suggests an alternative, syncretic approach that combines entangled history and a careful treatment of the ethnic dimension in Lemberg's history.

Transitional Justice and Peacebuilding after Mass Violence

1 Since the end of the Cold War, the international community has become increasingly involved in peacebuilding and transitional justice after mass violence. This article uses lessons from practical experience and theories of peacebuilding and transitional justice to develop a model of transformative justice that supports sustainable peacebuilding. This model is holistic and transdisciplinary and proposes a focus on civil society participation in the design and implementation of transitional justice mechanisms. It requires us to rethink our focus on ‘transition’ as an interim process that links the past and the future, and to shift it to ‘transformation,’ which implies long-term, sustainable processes embedded in society and adoption of psychosocial, political and economic, as well as legal, perspectives on justice. It also involves identifying, understanding and including, where appropriate, the various cultural approaches to justice that coexist with the dominant western worldview and practice. A syncretic approach to reconciling restorative and retributive justice is proposed as a contribution to developing transformative justice and sustainable peacebuilding. The development of this transformative justice model is informed by field research conducted in Cambodia, Rwanda, East Timor and Sierra Leone on the views and experiences of conflict participants in relation to transitional justice and peacebuilding.

Home, Capital of the Region

Home, Capital of the Region

Lay Explanations of Type 2 Diabetes in Bangkok, Thailand

The increasing incidence of and mortality associated with type 2 diabetes in Thailand, and the lack of knowledge of lay understandings of diabetes, are the starting points of this paper. Ethnographic research was undertaken in an inner zone district of Bangkok, with participant observation, interviews and case studies conducted with individuals who had lived with type 2 diabetes for at least three years. Culturally specific explanations exist for the aetiology, pathology and course of illness, and responses to biomedical treatment. The notion of kam—the negative effects of past behaviour—underpinned participants’ explanations of the cause of diabetes. The presentation and development of the disease derive from Thai traditional medical theory, but its management, aimed at controlling blood glucose levels and preventing complications, involves both cosmopolitan and traditional medicines. This syncretic approach to cause, diagnosis and management suggests the value of a more comprehensive approach in health education, diagnosis and treatment.

The Future Emerges from the Past: Tradition and Modernity in Dani Kouyaté's Keita!: The Heritage of the Griot

204 The Future Emerges from the Past: Tradition and Modernity in Dani Kouyaté's Keital: The Heritage ofthe Griot1 Jeanne Garane University of South Carolina Whoever knows the history ofa country can read itsfuture. —Djeli Mamoudou Kouyaté At first glance, Keital:The Heritage of the Griot appears to be "a straightforward tale of the incompatibility between tradition and modernity" (Gray 1144). The film alternates between episodes from the oral Epic of Sundiata (set in the thirteenth-century empire of Old Mali) and the conflict created when Djeliba Kouyaté,2 the "traditional griot" or bard who tells the tale, travels from his rural village to Ouagadougou, the urban capital of Burkina Faso, on a "mission" to initiate Sundiata's descendant, young Mabo Keita, into the "meaning of his name." It is the imperative to tell the story, and thereby to carry out the initiation, that generates scenes from the epic itself, while during pauses from the storytelling, conflict arises when Mabo becomes so involved in the story that he begins to fail in his Western-style school, where lessons are taught in French. The tension between what could be categorized as the "traditional" wisdom and ways of the pre-colonial past, represented by Djeliba, and the "modern" lifestyle adopted by Mabo's parents in Ouagadougou is emblematic of a number of apparent oppositions present not only in the film itself, but in contemporary African cultures. Examples of these as they appear in the film include: orality versus literacy, a category which subsumes oppositions between oral and written history; indigenous versus imported (Western/French) pedagogical methods; the use of an African versus a European language in everyday life; a hierarchy based on clan authority structures versus national governmental authority; a daily schedule TRADITION AND MODERNITY IN DANI KOUYATE'S KEITA!205 based on agrarian needs versus urban "work" time; religious versus secular law; women as bearers and keepers of tradition versus women as harbingers of change. Despite these oppositions, to characterize the film as one that chooses to maintain "simplistic either/or dichotomies" between "tradition and modernity" (Gray 1144) is to miss two important points. First, as V.Y. Mudimbe writes in The Invention ofAfrica, it is because of the colonizing structure itself that "a dichotomizing system has emerged, and with it a great number of [the] current paradigmatic oppositions ..." (4) enumerated earlier. Second, because the film engages with them, it dramatizes the "dichotomy of existence permeating modern African history" (Ukadike 167). Consequently, Kouyaté's film investigates what Mudimbe identifies as an intermediate, diffused space of marginality, itself inherited from colonialism. According to Mudimbe, marginality designates the intermediate space between the so-called African tradition and the projected modernity of colonialism . . . this marginal space has been a great problem since the beginning of the colonizing experience; rather than being a step in the imagined 'evolutionary process' [the passage from the former paradigms to the latter], it has been the locus of paradoxes that called into question the modalities and implications ofmodernization in Africa. (4-5) In its use of the Epic of Sundiata to question the implications of modernization in the Mande world, Keita inhabits this locus of paradox. On the one hand, the filmic medium itself has undeniable links with neocolonial structures. And while Keita may critique neocolonialism in Burkina Faso and the Mande world,3 it nevertheless relies on partial funding from French sources to accomplish this goal.4 On the other hand, if and when it is available to local audiences, film is more accessible than printed materials to a public rooted in the oral tradition. In Keita, for example, the Epic of Sundiata is told in JuIa, a Mande language widely understood in West Africa. And while some parts of the film are in French, this would not impede the overall understanding of the film and the issues it raises to nonFrench -speaking audiences. Rather than dwelling on a Manichean incompatibility between "tradition" and "modernity," then, Kouyaté proposes a syncretic approach, articulated in Djeliba's proverbial warning to Mabo: "Always remember that it is an old world, and that the future emerges from the past." In addition to the reminder that knowledge of the Mande past must be...

Oral Narrative Studies in China

Oral Narrative Studies in China Mark Bender (bio) Oral narratives fall into two broad classifications in China. The first is “folk literature,” and the second is urban-based narratives performed by professional or avocational performers. The field of study focusing on oral literature (koutou wenxue) is concerned with traditional genres that tend to be lumped under rather general though not necessarily descriptive headings such as folktale, myth, legend, children’s stories, animal tales, narrative poems, epics, and so forth. These categories, introduced into China from the West (to some extent via Japan) by the early twentieth century and modified to suit Chinese needs by scholars such as the late Zhong Jingwen, are still the basis of the text-based approach to oral literature followed by most scholars and cultural workers in China today. It is assumed that most of these forms of narrative (as well as folksongs) exist and are collected among rural people. In recent decades, massive folklore collecting projects have resulted in the anthologizing of a huge number of texts (rather highly censored in the early decades after 1949) in a wide variety of venues, including newspapers, magazines, journals, books, and book series. At times some were used to promote political agendas and many texts have found their way into a variety of popular media. Moreover, a large number of works have been published as “inner-circulating” documents for scholars only since 1949. In recent years, as strictures have relaxed, most scholars prefer the public forums. Though the bulk of published materials are “text-based” (sometimes with little or no description of the performance process and context), in recent years a small number of younger, well-positioned Chinese scholars have turned a critical eye to developments in folklore studies in Europe and the United States and have begun experimenting with a bundle of approaches that, if considered from a distance, might be called the “oral pragmatics” school of Western folklore/folk narrative studies. The body of theory constituting this syncretizing approach (which seems pragmatic both in the sense of descriptive methodology and ethnopoetic politics) wields a theoretical tool-kit that includes Parry-Lord oral-formulaic theory, a [End Page 236] performance/contextual/ethnography of communication approach, Lauri Honko’s ideas on the “folklore process” and the “process of textualization,” reception aesthetics, John Miles Foley’s ideas on “traditional referentiality” (and his syncretic approach), and research on the psychophysical implications of performance. Among the most active of the younger Chinese scholars and editors is Chao Gejin, a scholar of the Mongol ethnic nationality in the Chinese Academy of Social Sciences. His groundbreaking work on the oral poetics of Mongol epic singing (2000) is the first full-length study of an ethnic minority tradition in China to fully utilize aspects of many of the approaches just listed, introducing translations and explanations of key terms in the text. Major folklore journals in China have in recent years also included translations of what they perceive as key works of Western folklore studies, including a number of key chapters on basic approaches translated from Foley’s Teaching Oral Traditions (1998). Other innovative voices include those in the productive Bamo Sisters’ Studio, a small group of Yi nationality sisters (including Bamo Ayi and Bamo Qubumo) who have helped bring an international profile to the large Yi nationality in southwest China through their studies on oral and written poetic narrative, ritual specialist texts, a recent museum exhibit on material culture at the University of Washington, and a Harvard conference in 2001. The situation of Yi folk narrative studies is exceptional, however, as many groups have a low profile within as well as outside of China and funding for local research organs is inconsistent nationwide. It will be interesting to see where this oral pragmatics approach goes in China, given the large number of local oral traditions still available for study, despite the increasing waves of modernization. Another large body of oral or oral-connected narrative also exists in China, though its items tend to be classified as “performing narrative arts” (quyi) or, when written, as forms of “vernacular literature” (suwenxue). These narrative arts, many of which were prosimetric in form and had a musical dimension...

Kipling’s ‘The Miracle of Purun Bhagat’ and the ‘Anxieties of Empire’

In ‘The Miracle of Purun Bhagat’ , we explore a less well-known Kipling by presenting a short story which offers an alternative perspective on the colonial encounter, where a syncretic approach to Hindu and Christian values suggests that the more popular, jingoistic and massively influential Kipling should not necessarily be considered the only Kipling. Nevertheless, the process of writing necessarily becomes a mirror of the imperialistic process itself and colludes with, rather than uncovers ‘empire’s lie’.

The consequences of neo‐corporatism: a syncretic approach

Seeks to highlight the range of potential benefits flowing from neo‐corporatism. Profiles some of the principle critiques of the neo‐liberal orthodoxy followed by a more detailed review of the benefits in terms of limiting inflation, generating employment, promoting greater social equity, reducing the incidence of industrial conflict and providing the basis for a more stable growth trajectory. Considers the area where evidence is lacking and uses previous research for its evidence.

Culture in treatment, culture as treatment. A critical appraisal of developments in addictions programs for indigenous North Americans and Australians

Indigenous people in Australia and in North America have been creating innovative interventions in the addictions field for several years now—incorporating traditional healing practices and cultural values into otherwise western programs—although this process is more developed in Canada and the U.S. than it is in Australia. Through a process of cultural diffusion, Australian Aborigines have incorporated many ideas from Native Canadian treatment models. As a result, residential treatment utilizing adapted forms of the 12 steps of Alcoholics Anonymous is being promoted by indigenous Australians. This paper examines comparative material on the uses of culture as a form of healing and traces the rationale for the argument that cultural wholeness can serve as a preventive, or even curing agent in drug and alcohol abuse. This is a qualitative leap from the now universally accepted notion that treatment and rehabilitation for native people should be culturally appropriate. There are, however, certain dilemmas confronting native treatment directors attempting these syncretic approaches, given aspects of cultural contexts which can serve to foster drug and alcohol use rather than discourage it. Additionally, North American Indians have at their disposal a rich heritage of communal healing techniques; some (such as the sweat lodge) have been adapted and incorporated into the treatment both of solvent abuse by adolescents, and alcohol abuse by adults. In Australia on the other hand, traditional healing techniques have been less amenable to adaptation. On neither continent are indigenous people attempting to adapt recent mainstream models of intervention to suit their needs (such as Brief Intervention) which is currently receiving international attention in addictions research and treatment.

Technical change and the survival of family farming in Malta: Public and private goals in resource management

In the Mediterranean realm, rural life is increasingly subjected to modernization pressures emanating from urban centred and political imperatives to ‘level-up’ development with northern Europe. Whereas some observers argue for a broad vision of rural economic development which permits diversity and choice, the conventional wisdoms of high-technology and scale-economies persistently hold sway in practice, particularly in the ‘south’. There, local lifestyles and landscapes are subordinated to ‘convergence’ within the ever widening frontiers of European integration. This paper, based on a pilot study conducted in Malta, describes the response of a group of small-scale family farmers to superimposed technical change — an environmentally ‘sound’ water recycling scheme. It observes that given choice, these farmers select a syncretic approach to development which allows them to absorb change within a complex portfolio of social and economic activities. It concludes that although such a choice may ensnare the goals of public policy, it promotes the survival of local diversity and demonstrates an enthusiasm for land occupance which could be valuable as the focus of European rural development shifts away from productivism in the face of GATT and glut.

The Literary Underground: Writers and the Totalitarian Experience, 1900-1950 (review)

Reviewed by: The Literary Underground: Writers and the Totalitarian Experience, 1900-1950 Peter Scotto John Hoyles . The Literary Underground: Writers and the Totalitarian Experience, 1900-1950. New York: St. Martin's, 1991. 294 pp. $45.00. Exasperating and engaging, idiosyncratic and insightful, John Hoyles' The Literary Underground resists ready classification. Combining political theory, intellectual history, literary analysis, and a dash of film criticism, it does not offer anything like a comprehensive scholarly account of the historical experience of writers living in totalitarian states during the first half of the twentieth century. What interests Hoyles is a permanent dilemma that has its roots in the great unresolved tension in Enlightenment thought: the conflict between radical individualism and a dream of reconstructing humanity according to the dictates of Universal Reason. The paradigmatic figures in his discussion thus become Dostoevsky's "Underground Man" and "Grand Inquisitor." In Hoyles' reading of history, the "totalitarian experience" is recorded as an ongoing struggle between the alienated writer-as-Underground-Man and the various Grand Inquisitors who would compel him to sacrifice his solipsistic freedom in the name of comfortable socialization or self-satisfied conformity. Hoyles traces this conflict in three stages: from its adumbration in Rousseau and crystallization in Dostoevsky, through its flowering in the anti-utopias of Zamyatin, Huxley, and Orwell, to its weird climax in Kafka's life and works. The author cheerfully admits to the holes in this line-up (where, for instance, are Mayakovsky, Brecht, Platonov, Gombrowicz?) and in a prefatory "Introduction and Concluding Unscientific Postscript," he invites his readers to fill in the gaps for themselves. A left-wing Brit of the Trotskyite persuasion, Hoyles makes no bones about his politics. Readers (like this reviewer) who do not share his political tastes may well be put off. Don't be. Along with the "lip-service to critical Marxism" (his own characterization) beats the generous heart a self-described "humanist" and "surrealist" who finds in the disturbing contours of the absurd a bastion against a pervasive "totalitarianism of everyday life." There is also more than a touch of old-time new-critical religion in his warning that "critical twiddle-twaddle is no substitute for close attention to the text and that attention at all times should be both reverent and skeptical." Whatever its faults, Hoyles' syncretic approach to his subject proves extraordinarily productive. Although his discussion of We will at first seem familiar, his approach from the left is perhaps better attuned to Zamyatin's thoroughgoing radicalism than that of those more conservative American slavists (myself included) who tend to domesticate it as a normative liberal individualism. His own humanistic, class-conscious radicalism provides a superb vantage point for tracing the connections between the revolutionary Orwell of The Road to Wiggin Pier and the antitotalitarian Orwell of 1984. Similarly, his discussion of Kafka ("a succinct introduction to one of the world's great writers") never drifts into pure [End Page 464] psychoanalysis or arid metaphysical speculation, but makes a compelling case for reading his work as a profound form of satire. In short, everyone will find something to object to in this book, but no one should overlook its virtues. Peter Scotto Mount Holyoke College Copyright © 1992 Purdue Research Foundation

The Emergence of a Jewish Nationalist Consciousness in Europe

A discussion of the emergence of a modern Jewish collective consciousness in Eastern Europe does not require us to address the question of the beginnings of a movement, which also has an organizational aspect. The phenomenon under discussion—at least in its initial stage—was not organized; there were no membership cards, bylaws, or party conferences. It is my contention, however, that the emergence of a Jewish nationalist movement was connected to, and dependent upon, the prior emergence of a collective consciousness.Thus, on the one hand, our discussion is not based upon the phenomenological definition of nationalism, which is not a simple matter, while, on the other hand, we view the institutionalized nationalist movement as a consequence of a process of consciousness-building. Mine is a syncretic approach, the advantage of which is that it does not observe a historical process from an intellectual or theoretical point of reference foreign to the process.

The revolving door: Substance abuse treatment and criminal sanctions for native American offenders

Native Americans paroled or released from prison appear to have high recidivism rates both for alcohol abuse and return to incarceration. Tracking of 45 Native American offenders from a prior study on the contribution of alcohol and drugs to offense commission (Grobsmith, 1989a) using both correctional records and personal interview permitted documentation of the type of release (parole, unconditional discharge, with or without referral to treatment) and the individuals' responses to the effectiveness of treatment. These are presented, along with descriptions of the programs available to both inmates and exoffenders or parolees. Alcohol rehabilitation programs in prison and upon release from prison are described, with emphasis on the difficulties treatment programs face in serving exoffenders. Incorporation of indigenous elements or Indian spirituality into treatment is gaining popularity and is espoused by Native Americans as a critical criterion for selection of a treatment program; however, evidence for the increased effectiveness of dependence on exclusively indigenous approaches to alcohol rehabilitation is inconclusive. Syncretic approaches incorporating western and indigenous elements represent those preferred by exoffenders, but choice of treatment program is often determined by funding.