Religious perspectives on umbilical cord blood banking

Umbilical cord blood is a valuable source of haematopoietic stem cells. There is little information about whether religious affiliations have any bearing on attitudes to and decisions about its collection, donation and storage. The authors provided information about umbilical cord blood banking to expert commentators from six major world religions (Catholicism, Anglicanism, Islam, Judaism, Hinduism and Buddhism) and asked them to address a specific set of questions in a commentary. The commentaries suggest there is considerable support for umbilical cord blood banking in these religions. Four commentaries provide moral grounds for favouring public donation over private storage. None attach any particular religious significance to the umbilical cord or to the blood within it, nor place restrictions on the ethnicity or religion of donors and recipients. Views on ownership of umbilical cord blood vary. The authors offer a series of general points for those who seek a better understanding of religious perspectives on umbilical cord blood banking.     

The use of referendums in Ireland: an analysis

The referendum is a phenomenon which is becoming increasingly normalised in the constitutional practice of many countries. Ireland is an EU member state with particularly extensive experience of the referendum as a decision-making tool. To date, it has held 39 referendums on a variety of issues – ranking it among the top four states in Western Europe in this regard.

This article seeks to review the emergence of referendums in Ireland as a decision-making instrument and to ask what constitutional, legal or institutional factors have led to referendums enjoying such comparatively extensive use there. It seeks to examine which political issues have formed the subject of referendums in Ireland, and to investigate what kinds of issues have succeeded in gaining electoral approval and what kinds have not. The extent of electoral participation in (and thus representativity of) Irish referendums is also scrutinised, and factors affecting participation rates examined.     

“Mitigating Instigation”: Cultural Phenomenological Influences of Anger and Fighting Among “Big-Boned” and “Baby-Faced” African American Youth

While the violent behavior of youth continues to strike fear in the hearts of American citizens, researchers still are unable to make sense of interpersonal and ecological cultural factors that mitigate anger acted out toward others and turned inward. A cultural phenomenological perspective was applied to investigate if self- and other-perceived physical maturity and racial socialization experiences were influential in the expressions of anger and aggression among African American youth. Cross-validation of self-reports of fighting variables was found. Results indicate that the initiation and frequency of fighting behavior is higher for boys, youth who look physically mature, who report lower levels of calamity fear, lower levels of racial socialization, higher levels of anger acting out, and lower levels of anger control. Racial socialization is proposed as 1 way to manage cultural ecological demands that may lead to the use of aggression. Implications for community psychological intervention of violence are proposed.     

The Political Significance of the Face: Deleuze's Critique of Levinas

While Levinas famously claims that ethics precedes ontology and emanates from the concrete experience of the other's face, it is often forgotten that Deleuze also discusses the face in numerous writings. The purpose of this paper is to briefly outline Levinas's arguments regarding the constitution of the face to chart its ethical importance, before engaging with Deleuze's critique of Levinas's position. I show that, by distinguishing between two systems of signification – the head-body system and the face system – Deleuze agrees with Levinas that the face is an important signifier delineating the other, but destructs the notion of face to show that it: (1) is more complex and multi-dimensional than Levinas realizes; (2) emanates from a specific semiotic relationship; and (3) emanates from specific socio-historical circumstances. Showing the face is a semiotic construct based in and emanating from a specific socio-historical configuration allows Deleuze not only to conclude that the face is related to politics not ethics as Levinas claims, but also to claim that it entails the inhuman in the human. This clarifies the nature of the face in Deleuze, offers a critique of Levinas's influential thinking on ethics, brings us to a discussion of the relationship between ethics and politics and reveals what Deleuze takes the political to entail.