Comments (1) on ‘cultural differences in the behavior of terrorists’

By examining the historically progressive role of cultural property in terrorism and political violence, this paper reveals the evolving significance of art to international security. Over the past two centuries, abuse of antiquities and fine art has evolved from the spoils-of-war into a medium for conducting terrorism that strives to erase the cultural heritage of “the other.” In contrast to wartime destruction and plunder which date back millennia, the growth of the art market over the past fifty years has created opportunities for novel abuses of cultural property. Since World War II, maturing international awareness has recognized the threat which armed conflict and looting pose to cultural property, but in parallel, art trafficking and the politics of cultural property have become tools for transnational organized crime and terrorist groups. The resulting unique intersection of issues in art, politics, and counterterrorism forms the basis for a new field—cultural security. After an assessment of topical security threats which suggest the need for such a field, the paper concludes by speculating on international-security risks precipitating from antiquities trafficking and collecting.     

Borders of memory: affirmation and contestation over Japan’s heritage

Abstract

This essay, introducing the special issue on ‘Borders of Memory’, aims to shed light on the links between memory and heritage in contemporary Japan. It does so by examining how heritage sites serve as spaces within which collective memory is both affirmed and contested. Heritage sites enable us to survey the contours of the borders of memory that exist between different memory collectives. An analysis of South Korean and Chinese objections to the Meiji Industrial Sites shows how these heritage sites work as borders of memory, spaces where the competing collective memories of neighbouring East Asian governments and societies clash and rub up against one another. This analysis is then extended to the four articles that make up this special issue. In each case, it is the competing meanings invested in the site, and the struggle over the narrative within which it is incorporated, that results in such sites coming to be demarcated as borders of memory. Understanding these heritage sites as bordered spaces allows us to see such them as being not only where antagonistic collective memories come into contact, but also spaces through which they connect. The existence of such spaces enables the political process of articulating the stories associated with different memory collectives.     

Independent Media Commission: Report on Audience Research – Election 1994

SUMMARY

In the era of postcolonialism the idea of an ‘African mind’ is tempting. However, constructing a notion such as the decolonised mind is theoretically problematic, as ‘African’ thought is located within the Western discourses of modernity. In order to theorise ‘African’ thought in its positivity, it is necessary to move beyond the binary oppositions of coloniser: colonised and West:Africa, and thus outside the Western teleological discourses of modernity that provided the conditions for colonial expansion in the first place. This article argues that an approach which takes local culture seriously is possible in a theory of articulation. It is necessary to realise that ‘Africa’ itself is a political, economic and cultural construct, and that this construction is the effect of complex articulations of political, economic, cultural and other discourses and practices. This entails that the very enabling conditions of postcoloniality, and the application of the term, have to be examined. A cultural studies using a theory of articulation would look at the way in which ‘Africa’ and ‘African thought’ are mobilised within the conditions of global capitalism.     

The South African Broadcasting Corporation (SABC) and the social responsibility media theory: the case of Yizo Yizo

ABSTRACT

In this article the authors investigate the controversy surrounding the educational youth programme Yizo Yizo and the possible effects thereof on school children and members of the public. The research problem is situated against the background of the social responsibilities of the South African Broadcasting corporation (SABC) with the aim of establishing whether the producers of Yizo Yizo have violated the principles of the social responsibility theory by publishing information (television programmes) which has lead to crime, violence or social disruption, and which has offended sections of the viewing public.

The authors argue that demands and outcries by members of the public and politicians to remove Yizo Yizo from the television screen, would be shortsighted. Yizo Yizo is a good example of social realism which succeeds in penetrating the root courses of problems in township schools. The excessive use of violence and graphic portrayal of rape and sodomy however, detracts from and overshadows the positive messages. In terms of the application of the social responsibility theory, it seems that the SABC did violate some of the principles of this theory by broadcasting programme content which offended a large section of the viewing public. Furthermore, another worrying factor is that Yizo Yizo did lead to crime and violence when school children started acting out copy-cat scenes of violence they had seen on Yizo Yizo.     

Horizontal and Vertical Diversity: Unintended Consequences of EU External Migration Policy

ABSTRACT

Unintended consequences arising from EU external migration policy are a result of the multi-actor nature of this policy and of policy interactions. In addition, scholars face serious methodological challenges in establishing what the EU’s ‘intent’ is in external migration policy and, therefore, in determining which consequences are intended and which are unintended. The literature on the implementation and evaluation of EU external migration policy is in its infancy, and future work should take into account all policy outcomes – both those that were intended and those that were not.     

Reshaping Cultural Heritage Protection Policies at a Time of Securitisation: France,Italy, and the United Kingdom

In the context of the increasing securitisation of cultural heritage, France, Italy, and the United Kingdom have reacted differently to the recent wave of iconoclasm perpetrated by the Islamic State of Iraq and Syria (ISIS) and similar radical groups and terrorist organisations. With cultural heritage now discursively identified as a security concern, the three states enacted security practices to deal with the newly emerged security threats. All three cases show a tight association between the protection of cultural heritage, development and security policies. State-driven cultural heritage protection policies continue to be designed around the notion of multilateral cooperation, although innovative forms of public-private multilateralism and civil-military cooperation are increasingly being introduced.     

Cultural Studies as ‘Psycho-babble’. Post-LitCrit,methodology and dynamic justice

ABSTRACT

Methodology, policy and the turn to post-LitCrit, are both strengths and weaknesses in cultural studies. As strengths, they have freed the field from the tyranny of quantitative methods and a deterministic positivism; but they are simultaneously weaknesses, in that cultural studies now exhibits an ambiguous relation to the ‘material’ – to contexts. Texts are disarticulated from contexts in the post-LitCrit ‘tradition’. The consequences of inapplicable appropriations of cultural studies are now seen in regressive applications supposedly couched within the democratising imperative that was once the raison d'etre of the field. This study examines the consequences of the loss of the ‘material’ from certain inflections of cultural studies. Reports of the South African Human Rights Commission into Racism and the Media constitutes my case study. Using the concept of dynamic justice, I propose a return to context based on evaluative criteria rooted in the human condition. Instead of ‘Texts’, or even ‘class consciousness’, I argue that the principal contextual criteria for cultural studies research could be based on the socio-political value ideas of Freedom and Life Chances.

[T]ensions and contradictions abound; sophistry has replaced rigour in many an instance and dilettantism parades as expertise and informed judgement.

John Williams (1999) on intellectuals in the ‘new’

South Africa.

I'm not racist, I only hate whites, not blacks

Ma Maloi, rejecting her daughter-in-law's allegations about her racism against their white neighbours. Going Up, sitcom, Episode 24, South African Broadcasting

Corporation.

Though cultural studies emerged from an impeccable lineage of both theoretical critique and empirical immersion, some post-1990 variants reflect an ambiguous relationship with empirical methodology, factual accuracy and the material. Media studies exhibits an often strained relationship with content analysis and numerical methods (Ruddock 1998). Cultural policy studies tend to forget the dialectic which keeps critique alive in its delicate relationship with state and funding agencies (Tomaselli and Shepperson 1996). Originally concerned with the study of power relations and democratisation, cultural studies has been on occasion over the past decade definitionally reduced merely to a form of ‘writerly expression’ (Willoughby 1991). Conversely, it has been accused of becoming a discourse of pseudo-liberation (McChesney 1996), and, during the struggle against apartheid, of being the vanguard of new fascisms (Edgecomb 1984). For some, cultural studies is the central disorganising principal in journalism education (Windschuttle 1998). The relationship between cultural studies, which emphasises the ‘popular’, and the propositions of human rights movements, is also unclear.     

(Re)inventing African oral traditions and national heritage(s) through film images: The case of Keita! The Heritage of the Griot [1995] and Kare Kare Zvako: Mother's Day [2004]

ABSTRACT

The aim of this article is to explore how African films such as Keita! The Heritage of the Griot and Kare Kare Zvako: Mother's Day reinvent oral traditions on-screen, so that the traditions are revitalised and given new life in a contemporary world where visual and literary narratives have tended to dominate the collection and dissemination of information. The ontological and cosmological dimensions of African oral traditions provide the cultural humus that continues to feed the narrative structures of most African films. It is argued that the films' conscious refusal to be totally submerged in European modernism or their capacity to merge some traditional aspects with modern values is what constructs the multiple subjectivities that most African filmmakers strive to bring out. By using oral narrative structures embedded in songs, storytelling, myths, legends, poems, riddles, anecdotes and proverbs, the selected African films recreate traditions and heritage; they help to preserve African values that face a Western onslaught, promoted through European languages. Oral narratives carry a freight of cultural meanings infused in different modes of expression, while articulating the philosophies and beliefs of African people. It is important to recognise and [re]discover the critical role played by oral narratives in order to understand the epistemologies and ontologies that inform the construction of African films. A study of this nature is critical in that it builds on the existing indigenous knowledge systems embedded in orature (oral literature) that remain threatened by European cultural imperialism, which is promoted through the Hollywood film paradigm.     

Science,society and the sea of fertility: new reproductive technologies in Japanese popular culture

Since the late twentieth century, assisted reproductive technologies have brought new challenges to our understanding of the family and gender relations. There are ever-widening gaps between medical practice, legal regulation and everyday understandings and practices. Some recent popular cultural texts in Japan have explored the issues raised by non-commercial surrogate motherhood. The background to these texts is a series of controversies concerning surrogacy and the use of assisted reproductive technologies and wider societal anxieties about family, reproduction and population management. In this article, I will focus on two novels by a medical practitioner and popular novelist who writes under the pseudonym Kaidō Takeru – Gene Waltz (Kaidō 2008) and Madonna Verde (Kaidō 2010) – and the associated film (ōtani 2011) and television series (NHK 2011). The fact that it was the national broadcaster Nippon Hōsō Kyōkai (NHK) that dramatised Madonna Verde suggests that the discussion of these issues was thought to have wide social and cultural resonance. I will place these texts in their social and cultural context with reference to medical, legal and popular discourses on new reproductive technologies in contemporary Japan. These new reproductive technologies have the potential to force a rethinking of masculinity, femininity, parenthood, family and gender relations. The popular texts also, however, draw on pre-existing ways of thinking about masculinity, femininity, marriage, reproduction and the relationships among science, ‘nature’ and society.     

Communication with communities: a South African experience

ABSTRACT

In spite of the conventional wisdom stated by various authors that ‘we are living in the information age’ – a communication era characterised by a global expansion in the reach of mass media and electronic information ‘superhighways’ that span the globe – it is clear that there is growing realisation that it is still difficult to reach and communicate with rural communities in South Africa. The main aim of this article is therefore to examine the application of development communication theories in practice when communicating with communities in the Third World. In this article I argue that the viability of and prospects for effective communication with communities depend on three interrelated aspects. Firstly, the viability and prospects depend on current theoretical trends or approaches in development communication, because at the root of development communication – regardless of how this concept is defined – lies the issues of a structured and theoretical approach to community communication which are determined by current trends. Secondly, and crucial to the viability and prospects of community communication, is the question of which development communication methods or media to apply at the various stages of communication to reach the different target audiences. Thirdly, the viability and prospects for successful community communication will be influenced by an integrated approach to the application of development communication methods and media in development communication programmes or strategies.     

World heritage and the local politics of memory: the Miike coal mine and fu no isan

Abstract

This article investigates the complex relations between heritage and memory through an analysis of the UNESCO World Heritage ‘Sites of Japan’s Meiji Industrial Revolution’ and its component Miike coal mine. When discussing this World Heritage Site, scholars and the media have focused on the diplomatic controversy over the history of forced labour between Japan and South Korea, interpreting it as a new example of a dispute over history in East Asia. However, this understanding oversimplifies the relations between heritage and memory. Based on fieldwork research and documentary analysis, this article investigates the diversity and complexity of the collective memory of Miike coal mine from a local perspective. The results show that there is a sharp dissonance between the World Heritage story and some of the ex-miners’ memories, which focus on the negative past, fu no isan. Documentary analysis shows that fu no isan has two different but closely related meanings: negative legacy and negative heritage. Fieldwork research reveals that the various commemorations of fu no isan in the local community, mainly based on ex-miners’ social networks, constitute a form of vernacular memory, independent from the official memory of the World Heritage. Finally, I conclude that heritage can be public memory, rather than just official memory, as long as it is open to plural memories of the past.     

Suid-Afrikaanse "alternatiewe" rolprente en die Suid-Afrikaanse sosio-politieke werklikheid. 'n Historiese,teoretiese en analitiese verkenning (Deel 1)

SUMMARY

The "alternative" film originated in South Africa because people or groups outside the apartheid establishment were unable to communicate through existing mass media structures, and their own communication channel had to be established.

The key question addressed in this article is whether the "alternative" South African film actually succeeds in making a contribution, on an intercultural level of communication, to the socio-political reality of South African society, and to what extent the film as communication medium succeeds in establishing positive intercultural communication? A study of four films is undertaken, according to Pieter J. Fourie's theoretical model (1983), whereby the content and shaping aspects of film images are examined from a contextual as well as an analytical point of view.

The value of the "alternative" film lies in the fact that the South African reality is seen from the perspective of the "black" or "coloured" person. For many years "whites", on account of their ethnocentric attitude and the absolutization of their values and norms, were never really aware of other race groups' values and norms, and were not interested in how these people experienced reality. In this regard the "alternative" film has a dual function significant to intercultural communication: on the one hand it offers self-expression – an important principle and starting point for intercultural communication – to people outside the apartheid establishment, and on the other hand, it gives whites within this establishment the opportunity to become acquainted with the worlds of other cultural and ideological groups.

If the South African film wants to present a model for reality, it will have to take into account the complexity of multicultural diversity without absolutizing certain people's cultural values and ideological perspectives. Communication should rather take the form of "dialogue".     

Whatever happened to Francoist socialization? Spaniards' values and patterns of cultural consumption in the post-dictatorial period

Francoism had nearly four decades in which to try to inculcate Spaniards with a set of values suited to upholding its regime. For this purpose it had numerous sources of socialization at its disposal, as well as control of the media. This article aims to examine the legacies of this socializing process by reviewing not only the main features of the political culture of Spaniards, but also their patterns of cultural consumption regarding cinema and books. The later is a source of information that tends to be overlooked in political science literature, yet it may be useful in helping to unravel the predominant system of values at any given time. If the dictatorship managed to socialize a significant proportion of Spanish citizens, then this should also be reflected in the type of cultural products most favourably received after Franco's death. Although this article confirms the existence of a number of cultural traits inherited from the dictatorship, it also demonstrates the unconditional support which the vast majority of citizens give to democracy. To the extent that the main aim of Francoist indoctrination was to avoid democratic values to permeate Spanish political culture, we can confirm its failure. However, more subtle aspects – derived from Francoist socialization – may be negatively affecting the quality of democracy in Spain. Some of these are reflected in the delay at providing adequate redress to the victims of the dictatorship.     

Cultural dimensions of South African employees and internal organisational communication satisfaction

Abstract

This article aims to help communication practitioners know which cultural dimensions are associated with communication satisfaction. The meta-theoretical framework is the Excellence Theory of Public Relations and Communication Management (Dozier, Grunig and Grunig 1995, 35). The conceptual theoretical framework; cultural dimensions by Geert Hofstede (Hofstede and Hofstede 2005, 39) and communication satisfaction by Downs and Hazen (1977, 68) and Gray and Laidlaw (2004, 427) fit into the Excellence Theory of Public Relations and Communication Management. The research design was a quantitative survey with an online questionnaire as a data collection method distributed among a random sample. Validity was improved through pilot tests and the sampling technique. In terms of reliability this survey's scores sufficed as accurate and consistent, scoring above the acceptable score of 0.7 (Van Heerden 2001); 0.72 for national culture and 0.83 for communication satisfaction. Regression analysis was used to analyse the relationship between cultural dimensions (independent variables) and communication satisfaction (dependent variable). The findings clearly showed that national cultural dimensions have significant relationships with communication satisfaction. The implication was that internal communication practitioners could now be informed about the dynamics of the interaction between the cultural dimensions prevalent amongst South African employees and internal organisational communication satisfaction.     

THE ODDS ON CASINO PAINTINGS

ABSTRACT

This article considers the role of decorative paintings in two South African casinos, namely Carnival City and Caesars Gauteng. It suggests that entertainment landscapes such as casinos are subject to subtle and elaborate mechanisms whereby the creation of seductive milieus reinforces the myth of leisure and paradigms of hedonistic consumption. The use of strategies such as themeing is examined in order to propose that entertainment is increasingly predicated on the imperative of creating exotic, fantastic, escapist or extraordinary experiences – but at a price. The contentious issue of the need for a more authentic so-called African identity in casino developments is also broached. The authors point out that within the postmodern cultural hypermarket of unlimited choices, eclecticism and pastiche, cultures and histories have the potential to be reduced to themes and stereotypes, and can be endlessly re-duplicated in simulacral fantasy landscapes. This production of escapist consumer spaces is important, because the social role of casinos in South Africa has undergone radical changes during the last few years – far from being places of adult entertainment, they now embrace diverse forms of leisure activities for families.     

Hand in hand against climate change: cultural human rights and the protection of cultural heritage

Within the debate on climate change and human rights, the field of culture, or cultural heritage in particular, plays a marginal role. At first glance, this seems reasonable, given the range of more concrete challenges people face in the context of climate change. However, the protection of cultural heritage is an important goal in its own right, even against the backdrop of other seemingly more pressing tasks. A human-rights-based approach to the debate on cultural heritage and climate change, it is argued, reinforces the international community's obligations to take necessary mitigation activities. Cultural rights and the corresponding duties, especially those under Article 15(1)(a) of the International Covenant on Economic, Social and Cultural Rights, have the potential to provide an effective additional normative basis for the protection of cultural heritage from the adverse consequences of climate change.     

Evaluating the potential of Protestant Christianity to stimulate democracy and good governance in sub-Saharan Africa through the valuing of the individual

ABSTRACT

The global distribution of Christians is expected to change by 2050, with the largest proportion of Christians – more than a billion – residing in sub-Saharan Africa. Historical and empirical studies have argued for a positive relationship between the proportion of Christians – Protestants in particular – and the development of liberal democracy. A key explanation for this positive influence is cultural, namely the valuing of the individual. Could the growth in Christianity have the potential to influence democratic development and good governance in the sub-Saharan region? To test our hypotheses – (1) sub-Saharan states with proportionally larger Protestant populations are more likely to have higher levels of democracy and good governance, and (2) sub-Saharan states with growing Protestant populations are more likely to have increasing levels of democracy and good governance – we employ a longitudinal and cross-sectional study (a panel of data) using data from the World Christian Database, Polity IV and the International Country Risk Guide. Our data show that the population share of Protestants is positively related with both levels of and growth in democracy and good governance. With the spread of Protestantism we could expect the future improvement of democracy and governance in the region.     

The Two Halves of Sports-Diplomacy

ABSTRACT

What strategies does the United States pursue when it no longer perceives overt military intervention as politically viable or desirable but the problems or issues for which it was formerly undertaken remain? This analysis identifies three such periods in American foreign policy since the United States became a World Power and draws from the work of Peter Hall to develop a typology of strategies according to the magnitude of policy change. These range from adjustment in the settings of interventionism – persistence; the substitution of alternative instruments of foreign policy – ameliorism; and the principled rejection of interventionism in conjunction with a more systematic critique of prevailing foreign policy assumptions – transformationalism. Yet each approach is beset by certain structural limits and contradictions arising from the domestic politics and constitutional-institutional system of the United States that are important in understandiing and appreciating more fully the challenges – and opportunities – of the period ‘after interventionism’.