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Own Position (own + position)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

Archery, Romance and Elite Culture in England and Wales, c.1780,1840

HISTORY, Issue 294 2004
Martin Johnes
During the sixteenth and seventeenth centuries, the longbow was rendered redundant as a weapon of war by technological developments such as the musket. Yet at the end of the eighteenth century, archery was revived as a fashionable pastime amongst the English aristocracy thanks to a nostalgic taste for the gothic and medieval. Archery societies were set up across the country, each with its own strict entry criteria, outlandish costumes and extravagant dinners. In a period that saw the making of the modern British upper class, as landowners became more powerful, more unified and more status-conscious, archery societies were havens of exclusivity and a way of reinforcing and reassuring one's own position in society. Furthermore, women could not only compete in the contests but retain and display their ,feminine forms' whilst doing so, and thus the clubs also acted as a forum for introductions, flirtation and romance. This article explores the meaning of archery for upper-class men and women and demonstrates how wider social needs and interests shaped play, recreation and fashion. [source]

,Carleton and Buckingham: The Quest for Office' Revisited

HISTORY, Issue 289 2003
Robert Hill
In 1970 John Barcroft produced an influential article in which he claimed that the ambition of Dudley Carleton to attain high office only moved towards fruition after Carleton presented the duke of Buckingham with a massive bribe in the shape of a marble chimneypiece for his principal London residence, York House. This is too simplistic a view, but it serves as a reminder that the role of works of art in the early Stuart patronage system has not so far been the subject of detailed scrutiny. The present article is intended as a case study of a particular instance. It argues that Carleton used works of art as part of a long-term strategy to keep Buckingham aware of his existence, but that he did not become a serious contender for high office until the duke moved towards an anti-Spanish stance that was close to Carleton's own position. In other words, it was changing political circumstances and not the presentation of objets d'art, however welcome these were in their own right, which transformed the ambassador's prospects. [source]

The Dalai Lamas and State Power1

RELIGION COMPASS (ELECTRONIC), Issue 2 2007
Derek F. Maher
This article explores the evolving political standing of members of the Dalai Lama incarnation lineage. I survey the history of Tibet since the time of Tsong kha pa, the original inspiration for the dGe lugs School, showing how each Dalai Lama established his own position with an ever evolving set of external circumstances framed by rival schools, patrons, Mongolian khans, Chinese emperors, the nobility, the powerful monasteries, and their own regents. I conclude that there is no single model that captures the nature of the relationship between the Dalai Lamas and state power. [source]

When Classic Ethnographic Work Is Made Impossible: The Human Politics of Research in India

ANTHROPOLOGY & HUMANISM, Issue 2 2009
Pnina Motzafi-Haller
SUMMARY In this personal account, I describe the first days of research I begun in Rajasthan, in India in the winter of 2008. This graphic narrative of my encounters with my research interlocutors includes not only what I learned from my research subjects, a group of multiply marginalized people known as the Banjara. It also depicts my conversations with academic colleagues and assistants, local officials, and translators. It describes the human politics that had, in fact, blocked my ability to carry out classical ethnographic research work that I was so intent on carrying out and offers the readers a look into the scene that is often excluded from ethnographic reports. I propose that these encounters are part and parcel of the learning process in a new setting. I argue that a detailed exploration of my own position in the field,one that exposes the confusion, the ignorance, the struggles, the affection, and the dislike I develop toward a range of people I met in these first days,is necessary for writing in a humanistic way about the process through which we learn what we claim we know. Through this reflexive article, I offer a model for anthropological writing that is intellectually engaging, politically aware, and humane. [source]

Australia's Response to the Indochina Crisis of 1954 amidst the Anglo-American Confrontation

AUSTRALIAN JOURNAL OF POLITICS AND HISTORY, Issue 3 2006
Hiroyuki Umetsu
Meeting in Berlin in February 1954, the Great Powers decided to convene an international conference in Geneva in April to discuss the restoration of peace in Indochina and thereby opened the door to a crisis. Their decision triggered a Vietnamese communist offensive against the French union forces at Dien Bien Phu, and a subsequent US proposal for multilateral military intervention which put great strain upon Anglo-American relations. This article examines Australia's response to the Indochina crisis of 1954 amidst the Anglo-American confrontation, focusing on the disagreement between the UK and USA with its origins in their different assessments of the will of the French and Vietnamese to continue fighting; on the impetus that events such as the Berlin conference gave to Australia to redefine its own position on Indochina; and on the (relatively minor) role which Australia, as the military situation in Indochina worsened, played in assisting the US to alter its proposal for allied military intervention. [source]

Lumen Gentium: The Unfinished Business

NEW BLACKFRIARS, Issue 1026 2009
Paul Lakeland
Abstract Using Lumen gentium as a focus, what can we say about the unfinished business of renewal? How does it work, and how must we read Lumen gentium in order to grasp "what remains to be done"? We consider four issues, each of them in dialogue with one of four theologians who reached their 60th birthday in 1964, the year Lumen gentium was completed. Bernard Lonergan helps us come to terms with the historically conditioned nature of Lumen gentium itself. Karl Rahner points the way towards a better grasp of Lumen gentium's discussion of the place of other religions in the economy of salvation. John Courtney Murray's influence on the Council fathers is a case study in the importance of the local church. And Yves Congar's willingness to rethink his own positions testifies to the importance of not making Lumen gentium into unchanging truth. Overall, the unfinished business of the document on the Church is to learn to treat it, in Lonergan's words, as "not premisses but data." [source]