The french Wars of religion (1562-1598) involve memory in a very strange way. Indeed, each pacification edict is an opportunity for the french Crown to impose forgetfulness of recent wars between Catholics and Protestants. These “politics of forgiveness” aimed to enforce stability of the new peace, but faced a lot of obstacles: what kind of resistance dit it provoke? How to measure the effectiveness of these politics? How did the peace commissioners manage to compel forgetfulness?

Les guerres de Religion en France mettent curieusement en cause la mémoire. En effet, chaque édit de pacification est l’occasion pour la couronne française d’imposer un « oubli » des guerres récentes entre catholiques et protestants. Cette « politique de l’oubliance », censée permettre une stabilité de chaque nouvelle paix, a cependant rencontré des obstacles : quelles sont les réticences qu’elle a suscitées? Comment mesurer l’efficacité de ces mesures? Comment les commissaires du roi chargés de vérifier l’application des édits (...) s’y sont-ils pris pour imposer cet oubli? (shrink)

The memorialists attest to the persistent resentment which accompanied the edicts of pacification from 1563 to 1598. Unpublished in their era, they reflect both the discontent associated with the belief that the edicts favoured their adversaries and the diverse means by which a population can translate the permanence of deflected aggression (insults, riots, legal obstacles, defamatory statements), regardless of the date and exclusivity clauses. The little credit attributed to the royal decision encouraging pacific coexistence only constructs, beyond (...) official appearances, the perception of a regression to the very origin itself of the conflicts. (shrink)

At the end of the 16th century and early 17th century, France emerges from thirty years of extreme violence and a series of massacres. During these Religious wars, both sides, using the literal religious meaning of the word, referred to the notion of holocaust: if Protestants tend to practice this biblical reference from the point of view of the victims, the Catholics, particularly the members of the catholic League, have rather used it in the sense of a (necessary) Holocaust against (...) the Protestants. Anyway, the two sides are mutually bleeding themselves white: they imposed on the whole people, involved or not, an incredible horror, and unforgettable for all the individuals who lived after this period. Therefore, during the period of relative peace which followed Henry IV’s accession to the throne (1593-1594), and even if the Edict of Nantes forbids to recall it, the collective consciousness of a just passed disaster remains, especially in theatre and in the tragedies. This disaster is seen as a radical event for the world, as an absolute worst the humanity can generate in terms of inhumanity. Do people must forget this disaster or do they have to look back on it to think and judge what occured some years before? (shrink)

Les mémorialistes témoignent du ressentiment persistant qui accompagne les édits de pacification des années 1563 à 1598. Non publiés à cette époque, ils reflètent le mécontentement de voir les édits favoriser leurs adversaires, croient-ils, et les divers moyens par lesquels une population peut traduire la permanence des agressivités détournées, quelles que soient la date et les clauses d’oubli. Le peu de crédit apporté à la décision royale de coexistence pacifique ne construit, au delà des apparences disciplinées, que la perception (...) d’une régression à ce qui était l’origine des conflits. (shrink)

À la fin du xvie siècle et au début du xviie, la France sort d’une série de massacres et d’une trentaine d’années de violences extrêmes. Et durant ces Guerres de religion, l’un et l’autre camp se sont référés à la notion d’holocauste, prise au sens religieux et littéral du terme. Si les protestants ont été plus enclins à pratiquer cette référence biblique du point de vue de la victime, les catholiques, en particulier ligueurs, l’ont plutôt employée dans le sens d’un (...) holocauste des réformés. Toujours est-il que les deux camps, réciproquement, se saignent à blanc et font subir à toute une population, impliquée ou non, une horreur qui marque les esprits des « gens d’après ». Si bien que, durant la période de paix intérieure relative qui suit l’accession d’Henri IV au pouvoir, la conscience d’une catastrophe juste passée s’impose, en particulier au théâtre et dans les tragédies. Une catastrophe à laquelle les contemporains se réfèrent comme événement radical du monde d’alors, un pire absolu de ce que l’humanité peut produire d’inhumain, une horreur qu’il faudrait peut-être oublier et/ou sur laquelle il est pourtant nécessaire de faire retour, pour tenter de la penser. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Edict of Oedipus (Oedipus Tyrannus 223–51)Edwin CarawanI utter to all Cadmeans this proclamation! Whoever among you knows at whose hands Laius, son of Labdacus, perished, him I command to tell me all! If he is afraid that if he removes upon himself, well and good, he shall suffer nothing else unwelcome, but shall leave the land unharmed. But if someone knows another of you, or a foreigner, to (...) be the killer, let him not be silent; for I can dispense rewards, and gratitude also shall be his. But if you remain silent and someone, fearing for a friend or for himself, rejects this order—what I shall do then you must hear from me! I forbid all belonging to this land, over which I rule and sit upon the throne to receive him or to speak to him, or let him share in prayers and sacrifices to the gods, or to touch holy water; but all must drive him from their homes, since we are polluted as the Pythian oracle of god has just now revealed to me. This is how I shall fight side by side with the god and with the man who died.(223–45)[And I pray that the doer of the deed, whether a single man has gone undetected or he has acted with others, may wear away a miserable life in misery, miserable as he is. And I pray further that if he is by the hearth in my own house with my own knowledge, I may suffer the fate with which I have just cursed others.](246–51)1 [End Page 187]The speech of Oedipus to the assembled Thebans contains this notorious pronouncement of his own doom. It is a troublesome text and has been treated with much ingenuity. I quote above the recent Loeb translation by Lloyd–Jones, not because it has any singular defect, but on the contrary because it is an apt and representative treatment and the translator has fully justified his changes to the text. In the first paragraph he supposes that Oedipus sentences the killer of Laius to exile or excommunication, as almost all other commentators suppose: the penalties described in lines 228–29 and 236–41 must apply to the killer himself. Unfortunately, the text that has come down to us in the manuscripts does not quite say as much. So, as many scholars do, Lloyd– Jones finds a lacuna after line 227 and makes other alterations to suit; the curse against the killer in lines 246–51 now seems superfluous, so he brackets it. These changes are not prompted by any difficulty in the text itself but by the editor's understanding of what the text must mean. One presumes that Oedipus is addressing his every remedy against the perpetrator, the killer who slew Laius by his own hand.2 This essay challenges that presumption and the editorial license that derives from it.In the first section we consider the text that is preserved in the manuscripts, along with the major editorial changes, and find that modern editors, almost without exception, have proceeded on the assumption that the order for exile and excommunication can only apply to the actual killer or "author of the crime." The second section presents the evidence for a different assumption on the part of the ancient audience: that anyone who conceals and consorts with a killer bears a measure of guilt and may be punished accordingly. In the third section I offer a new interpretation of the edict and its implications later in the play, based upon this presumption of guilt by association.§ 1 The speech of Oedipus to the Theban assembly (216–75), as found in the manuscripts, has three sections. There is first a preamble (216–22), lamenting the difficulty of the task. We are then presented with what I shall call "the edict" (223–51), including various measures to assure discovery and punishment of the guilty parties and concluding with [End Page 188] the curse that Oedipus takes upon himself (the passage that Lloyd–Jones bracketed, 246–51). The edict is followed... (shrink)

Apollo's oracle gives specific instructions concerning the treatment of the murderer of Laius. Oedipus issues an edict of excommunication and bindshimself under a curse. I wish to examine the relationship between these three pronouncements as they occur initially and as they are used throughout the play. The basis of what I have to say is tentative in that it consists in a particular interpretation of Oedipus' addres, 216 ff., and in the assumption that Sophocles employed a distinction between an edict, (...) that is a secular command of the kingas governing authority, and a curse which, once pronounced, is felt to operate independently. However, both the interpretation and the assumption are farfrom arbitrary, and if they are acceptable the resulting analysis reveals whatmight be called Sophocles' creative use of past episodes. The terms of the oraclegive way to an edict of excommunication, and this in turn, becomes the contentof a curse which initially had a different content. (shrink)

The edicts expounding Dharma--the laws of piety and morality--which the Indian emperor Asoka caused to be inscribed on rocks and pillars set up throughout the kingdom. The editors have rearranged these edicts in an order designed to render them more accessible to the general reader in a clear, readable translation.--L. S. F.

U ovom radu pokusacemo da ponudimo opstiji nacrt za razmatranje odnosa izmedju toga kako se na pitanje religijske tolerancije gleda u dva dokumenta koja hriscanska i islamska religijska tradicija priznaju i slave. Rec je o Milanskom ediktu i o Ustavu Medine. Ovi dokumenti su za svoje vreme bili revolucionarni. Medjutim, sami ovi dokumenti, kao i religijska ucenja, na kojima su oni zasnovani, ne mogu biti merilo za uredjivanje odnosa u nase vreme. Oni su izlozeni u pojmovnom okviru i u vrednosnom (...) sistemu koji je vladao u doba kada su ta ucenja i ti dokumenti nastali. Mnogi odnosi koji su tada postojali, danas ne postoje. Na primer, u Milanskom ediktu afirmise se opste pravo na religiju, a u Ustavu Medine uzajamna tolerancija avramovskih monoteistickih religija, dok se osobe koje danas nazivamo ateistima ili agnosticima uopste pominju. (shrink)

This collects some of the remarks made at the 2016 Pacific APA Memorial session for Patrick Suppes and Jaakko Hintikka. The full list of speakers on behalf of these two philosophers: Dagfinn Follesdal; Dana Scott; Nancy Cartwright; Paul Humphreys; Juliet Floyd; Gabriel Sandu; John Symons.

It is widely believed that some wars are just, and that the paradigm case of a just war is a defensive war. A familiar strategy used to justify defensive war is to infer its permissibility from the case of self-defensive killing. I show, however, that the permission to defend oneself does not justify killing, but instead calls for nonviolent resistance. I conclude that on the account of self-defense I develop, the appropriate way to respond to a war of aggression is (...) not by prosecuting a defensive war, but by engaging in a form of nonviolence I call pacific resistance. (shrink)

"A literary translation which is also easy and pleasing to read."—Ludwik Sternbach, _Journal of the American Oriental Society _.

A compilation of 16 papers selected from two UNESCO Bangkok Bioethics Roundtables, with research and policy dialogues from different countries in the region. It includes papers on informed consent, ethics committees, communication, organ transplants, traditional medicines and sex selection.

A number of controversial topics related to bioethics and biotechnology 17 papers that deal with various aspects of release and development of genetically modified organisms (GMOs), stem cells and cloning, privacy and bio-banking.

This work, an initiative of the University of French Polynesia, Tahiti, showcases research collaboration between small island universities in the Pacific. It addresses a number of 'big issues' for Oceania which are also big issues for the world, concerning the biosphere and human society, sustainable development and well-being. The authors seek to create an ecosystem of knowledge through a dialogue, in English and French, between the natural sciences, the social sciences and the humanities. The work also brings into perspective academic (...) and traditional knowledge, with a view to enhancing cultural and agricultural practices and the development of public policy. Climate change, environmental degradation and food security are key questions for survival. How can the preservation of cultural heritage, the transmission of native languages and the integration of traditional knowledge into formal education contribute to a harmonious future? How is the phenomenon of violence relevant to an understanding of history, interpersonal relations and social inclusiveness, including for women in the political sphere? The Tongan-Fijian writer Epeli Hau'ofa described Oceania imaginatively as a 'Sea of Islands'. This volume sees Pacific islands as being interconnected in ways beyond imagining, in which nowhere is remote, where the peripheral has become a decentred centre. (shrink)

As social, locative, and mobile media render the intimate public and the public intimate, this volume interrogates how this phenomenon impacts art practice and politics. Contributors bring together the worlds of art and media culture to rethink their intersections in light of participatory social media. By focusing upon the Asia-Pacific region, they seek to examine how regionalism and locality affect global circuits of culture. The book also offers a set of theoretical frameworks and methodological paradigms for thinking about contemporary art (...) practice more generally. (shrink)

Zed Shaw has perfected the world's best system for learning Python. Following it, students will succeed-just like the hundreds of thousands of beginners Zed has taught to date! InLearn Python 3 the Hard Way, students will learn Python while working through 52 brilliantly crafted exercises. Read them. Type their code precisely. (No copying and pasting!) Fix mistakes. Watch the programs run. As they do, they'll learn how software works; what good programs look like; how to read, write, and think about (...) code; and how to find and fix your mistakes using tricks professional programmers use. -- Provided by publisher. (shrink)

Abstract:This article uses a large corpus of previously understudied documents—i.e., appointment edicts of medieval China—to reveal how real-time negotiation between the imperial court and its provincial officials gave rise to two sophisticated theories of political reciprocity that impose limits on the sovereign. The first, well-studied in existent scholarship, claimed that the ruler was obliged to appoint worthy officials to promote the well-being of the commoners. The second, which this article excavates, stated instead that the ruler, while enjoying the services (...) of the employed officials, was obliged to repay the services properly, sometimes even at the cost of commoners. (shrink)

This article seeks to consider the policing of anti-fracking protests at Barton Moss, Salford, from November 2013 to April 2014. We argue that women at Barton Moss were considered by the police to be transgressing the socio-geographical boundaries that establish the dominant cultural and social order, and were thus responded to as disruptive and disorderly subjects. The article draws upon recent work on pacification, which views police power as having both destructive and productive dimensions, to consider the impact of (...) police violence on women involved in protest. We seek to explore the ways in which this violence impacts not only on those involved in protest but also those on the peripheries. The article suggests that the threat and use of sexual violence by police towards women aims to enforce compliance within the protest movement and to send a message, specifically to those on the fringes of the movement, that protest is illegitimate and inherently dangerous. As such, sexual violence forms part of the social production and construction of gender and is instrumental in the making and remaking of subjectivities. The case study suggests that police brutality towards women at Barton Moss, therefore, operated as a disciplinary function to regulate acceptable forms of protest and acceptable forms of femininity. (shrink)

Papers from the Pacific islands, India, Bangladesh and elsewhere illustrate the ethical dilemma of environmental policy, sustainable development and the needs of communities to make a living.

To continue the project of explicating Pacific values and worldviews, this paper focuses on correlative thinking in some of the cultural philosophies of the Pacific islands, especially Micronesia. Correlative thinking differs, in degree, from scientific and academic logic that emphasize the truth-value of statements. After examining aspects of correlative thinking in Bali and the Philippines, I extract some characteristics of Pacific philosophies from cultural practices, myths, and beliefs. Unlike William Alkire (Alkire, 1972), I find that Pacific islanders use correlative thinking, (...) not dualism, to fill their canoes and baskets of wisdom, so that they can navigate between contemporary logic or scientific thinking, and their cultural knowledge systems and ways of reasoning. (shrink)

This collection of papers is the fifth in a series of books from RUSHSAP, UNESCO Bangkok offering Asia and Pacific perspectives on ethics - each focusing on specific themes. The contents come from submitted papers to the UNESCO Bangkok Bioethics conferences held in 2005 and they are assembled thematically. They also include discourse from the conference, as intercultural communication is part of the essence of deliberation on bioethics.

Abstract:Recognizing the tensions between decolonial and postcolonial frameworks, this essay argues that a combined post/decolonial approach can illuminate colonial processes and reassert indigeneity. Writing as a Chamorro and a haole scholar, we weave together examples from Guåhan and Hawai'i to illustrate how a joint mobilization of decolonial and postcolonial approaches expose settler colonial processes and resistances. This essay also considers how combining these frameworks rearticulates and positions identities—in similar and distinct ways—to recenter indigeneity. Our conversation engages intersectional theorizing and resistive (...) practices to perform Pacific moves beyond colonialism. (shrink)

In a chronically migrant world, the academy is no exception. Academic migrants, who shift to another space and another world view, feature in the educational landscape of every continent. However, a global lens may not be useful in understanding their experiences, nor in seeking to support them in their endeavours. This dispatch discusses ways of understanding the intersections of space, movement and world view derived from Pacific thinking of various sources. The discussion is grounded in the activities of Leadership Pacific (...) (LP). This is not a program but a cause-based movement. It provides a safe space for storying as learning and leadership. LP has grown from a single group to become a fluid, welcoming and ever-morphing network of inter-locking clusters across the region. Responding to the need for a village-like web of caring and reciprocal relationships, LP fills the gap experienced by many Pacific-origin academic migrants when faced with academic practices and relationships. Through its people-centred storying pedagogy, LP provides an alternative space in which indigenous ways of knowing and being can be at home and the racism inherent in a mono-cultural understanding of academia is challenged. It welcomes both Pacific-origin academic migrants and those academics who seek alignment with a village-like people-centred approach to relationships. The LP experience, which now includes an international conference, provides a model of contextualised action that may be helpful in supporting academic migrants from other regions. Long-term, the influence of movements such as LP has the potential to shift deep-seated universal assumptions of what movement and space might mean for the academy, and of ethical forms of response to the needs and potentials of the academically migrant. (shrink)

The paper examines how the Religious Edict, seen as a public-law instrument for the management of religious peace, might provide a new context for Kant's theology, now seen as an unsettling public intervention in a concrete religious and political culture. I shall begin by outlining a revisionist account of the Religious Edict as a representative instance of Prussian 'enlightened absolutist' Religionspolitik ; then move on to a sketch of Kant's philosophical theology as a rational religious intervention in the volatile North (...) German religious Aufklarung ; before concluding with some remarks on the historical significance of Kant's religious and political metaphysics in the context of his encounter with the censors. (shrink)

How do we understand the roots of modern identities and subjectivities (citizen, labour migrant, artist, member of a global faith community) and the cosmopolitan imaginaries and practices embraced and generated in the Asia Pacific region? Writing from a range of disciplines, and diverse sites, the authors explore the ways in which identities are recognized and contested, subjectivities dislodged and reconstituted in the contemporary world, and the role of dialogic scholarly practices in engaging, stimulating and promoting emergent subjectivities and identities.

Roddy, Mary Review(s) of: A mission too far ...: Pacific commitment and the Marist missions 1835-1841, by Jan Snijders SM, (Adelaide: ATF Theology, 2012), pp. 426, $42.95 (soft cover), $15.95 (PDF).

This book puts forward a revisionist view of Japanese wartime thinking. It seeks to explore why Japanese intellectuals, historians and philosophers of the time insisted that Japan had to turn its back on the West and attack the United States and the British Empire. Based on a close reading of the texts written by members of the highly influential Kyoto School, and revisiting the dialogue between the Kyoto School and the German philosopher Heidegger, it argues that the work of Kyoto (...) thinkers cannot be dismissed as mere fascist propaganda, and that this work, in which race is a key theme, constitutes a reasoned case for a post-White world. The author also argues that this theme is increasingly relevant at present, as demographic changes are set to transform the political and social landscape of North America and Western Europe over the next fifty years. (shrink)