Knowing about crisis

With this brief piece, we raise some questions and suggest some alternative directions for knowing about crisis. In particular, we point to the role of core beliefs in shaping society, including the way in which those held by academics shape research and how knowledge about crisis is produced, as well as the influence core beliefs have on the everyday lives of the people with whom we work. We draw on the work of Miki Kashtan (2014), who identifies three core beliefs that have become persistent themes in our work with communities: separateness, scarcity, and powerlessness. We offer some examples of and reflections on work we have done in the Govan neighborhood of Glasgow, Scotland by way of gesturing toward how we understand core beliefs to work and how they might be engaged with. Our intention is not to denigrate the value of beliefs, but rather to point out the value in recognizing the beliefs that inform our ways of knowing and actions.     

Risk-aversion and prudence in rent-seeking games

This paper considers a common n-agent symmetric rent-seeking game. It derives conditions so that risk-aversion and risk always decrease rent-seeking efforts. These conditions hold for any regular contest success function when risk-averse rent-seekers are also prudent. Under n=2, prudence is a necessary and sufficient condition for risk-aversion to decrease rent-seeking efforts compared to risk-neutrality. An intuition for this result is given based on a self-protection model.     

Das Verhältnis zwischen Verwaltungsgerichtsbarkeit und Verfassungsgerichtshof im Gefolge der Verfassungsreform – kritische Anmerkungen

Ohne Zusammenfassung     

Comparison of ethanol concentrations in right cardiac blood, left cardiac blood and peripheral blood in a series of 30 cases

The aim of this study was to compare ethanol concentrations in right cardiac blood, left cardiac blood and peripheral blood. Samples were taken from a series of 30 medicolegal autopsies. Ethanol was measured by headspace GC-FID. In each case, the degree of putrefaction, chest or abdominal injury, and/or regurgitation of gastric contents into the airways were noted. Our results show that there exists in certain cases a marked increase in ethanol concentration in left cardiac blood compared with right cardiac blood and peripheral blood. In these cases, we observed (i) a high concentration of ethanol in the gastric contents and (ii) regurgitation of gastric contents into the airways. The authors discuss the post-mortem redistribution mechanisms which could explain these results and stress the value of sampling right cardiac blood at autopsy.     

WHY PROHIBIT DONATIONS BETWEEN HUSBAND AND WIFE IN MEDIEVAL EUROPE?

Between the end of the eleventh century and the beginning of the twelfth century, following the rediscovery of Roman law in the West, the first Bolognese commentators stuck to the Roman principle prohibiting donations between spouses. Authors commented over and over again upon fragments of the writings of Roman jurists Paul and Ulpian that were integrated into the Digest of Emperor Justinian. According to these jurists of the Classical Age, fears of despoliation between spouses, of negligence in the children’s education and of marriage becoming venal were the main reasons found. Medieval canon law takes the subject of donations between spouses very seriously. Laurent of Spain (? 1248), in the Glossa Palatina, worries about donations of cosmetics, which are seen as luxury enhancing. In Liber Extra (1234), a decretal signed by Gregory IX took up the subject, confirming the opinions expressed by Paul and Ulpian by expressing hostility to such donations on the basis of public morality. Following the Fourth Lateran Council (1215), a new literary form appeared: confession - or casuistic - manuals. In these aspects, the subject of gifts between spouses is closely assimilated to the question of sin, especially of luxury. Continental Europe’s common law (ius commune) shows similar spirit in that respect. Italian statutory laws, in conformity with the separatist spirit of Roman law, forbade them without distinction. They were outlawed in English law by unitas carnis which presides over conjugal relations. According to Jean Boutillier (1395), the author of La Somme rural, a famous French interpreter of law, donations between spouses are generally regarded as a result of fear, complacency or luxury, and so should be forbidden. The common theme between Roman or Canon law and different common laws is the upholding of a certain public morality and the control of couples as the mainstay of their respective families.     

Perspectives on participation in economic policy reform in Africa

This article examines two questions regarding participation in economic policy reform in Africa: how do the circumstances surrounding participation and the ways it occurs influence the economic policy reform process, and can changes to enhance participation lead to improved policy outcomes? The general findings are, first, that the pattern of participation is an important variable in the policy reform process, but that its effects on reform outcomes are strongly mediated by African political and governance factors. Second, increased participation appears to enhance prospects for sustainable reform outcomes, though the weak capacity and responsiveness of the state and the incipient nature of civil society's associational infrastructure in much of Africa limit opportunilimits for institutionalizing participation. It is important to be aware of participation’s limits as well as its potential contribution to economic policy reform in the context of political liberalization, and to recognize the long-term nature of the transition to new modes of state-society cooperation.     

The Party Paradox: a Comment Nicolas van de Walle (Cornell) February 20, 2018

ABSTRACT

This article analyzes several stylized facts and implications concerning intra-party violence developed in the other articles of this special issue on intra-party violence in African electoral systems. It then turns more specifically to the implications of intra-party violence for democratic consolidation in the region, and argues that paradoxically, though parties are centrally important to democratic politics, the degree to which they are internally inclusive and participatory may not have much importance, or may indeed undermine democracy. Though they are perhaps the key actor on the path to a consolidated democracy, they tend to work best when they themselves are not internally democratic.