Back Home? Refugees' Experiences of their First Visit back to their Country of Origin

This paper argues that the first visit ‘back home’is important for refugees because it acts as a catalyst forrenewed engagements with host country and country of origin.The study shows that conditions in both countries impact ondecision-making and ultimately that integration and return cancoexist. The first re-connection with ‘home’ isdescribed as a memorable event in and of itself. Marked by anawareness of the passing of time, it provides both an end towaiting and worrying and a measure of one's progress (or lackof) in life, thus enabling participants to move on. Establishmentof safety nets in both host and home countries as a conditionfor permanent return distinguishes the predicament of theserefugees from that of other migrants. As the meeting betweenimagination and reality, the first visit contributes to there-examination of the refugee cycle, the myth of return andthe meaning of home in a context where return encompasses onediscrete experience, the visit, and subsequent events. Overall,the paper provides a link between the literature on return asimagined while in exile and accounts of the reality of post-return.     

专利价值之谜及其理论求解

在当今专利制度中,尽管多数专利的价值往往少于专利申请和维持的费用,但专利申请案和授权量却急剧增长。这被称之为专利价值之谜,其理论求解应从专利获取的目的出发。竞争者之所以通过申请大量专利的方式形成专利组合,是因为它既是竞争者的防卫之盾,也是其进攻之矛。非竞争者所拥有的专利组合备受人们指责;但事实上,非实施企业拥有的专利质量大都可靠。此外,大量专利的形成是专利制度为鼓励专利竞赛有意而为的结果。因为由大量专利结合而成的专利组合能够区分市场上真正的创新者和模仿者,从而保障创新者的竞争优势。我国应该采取合理的措施鼓励我国的创新企业形成自己的专利组合。     

日常生活史的神话认知与表达——以《山本》为例

在新作《山本》中，中国当代作家贾平凹集中展现了作为一种认知与表达方法的神话对日常生活史的介入，从而为神话与历史的辩证关系提供了一种新型观照视角。与其他作家着力于创造意识形态属性明显的集体性或个体性神话不同，贾平凹试图还原神话在人类日常生活史中的本真状态，突出其作为人类知识与思想来源的背景作用，以及以“互渗”形式促成人与万物实现互联的重要特质。作为一种方法的神话，也体现于其通过具有神性特质的人物设置，构建日常生活的神话空间，继而形成一个整体性的稳定神话系统。贾平凹在《山本》中不仅表现了神话视阈中日常生活的和谐流动，也展现了现代革命与权力神话对传统神话时空的侵蚀、压制、重组，以及由此引起的日常生活的断裂，作家借此探讨了传统神话由生而灭的历史过程。神话视角的切入，使贾平凹获得了神话视阈的观照，并在日常生活的漫流中发现神秘与朴实兼具的现实生命质感，重塑了一段亦真亦幻的历史。     

A review of the role of radical feminist theories in the understanding of rape myth acceptance

Abstract

Research into rape myth acceptance (RMA) first emerged in the 1970s, when authors such as Brownmiller (1975) and Burt (1980) proposed that rape was a mechanism that allowed men to exert power over women and that the endorsement of rape myths justified this sexual dominance. These influential theories have meant that subsequent definitions of rape myths have failed to acknowledge male victims of serious sexual assault, despite an increase in prevalence rates. More recent research has attempted to explore RMA in relation to male victims, with results suggesting that men are more likely than women to endorse rape myths regarding male victims when the victim is assumed to be homosexual, or when the victim is heterosexual and the perpetrator is female. Brownmiller's theory is challenged and a more holistic view of the importance of sex-role traditionality is explored, while acknowledging the contribution of individual factors relating to the development of RMA.     

Incarnating a rhetoric of identity: Pat Robertson and the 700 Club

Abstract

The article analyses the American ‘Christian’ television talk show, the 700 Club, created by Pat Robertson. It suggests that Robertson has developed a sophisticated form of programming based on the creation of a participatory identity between the viewer, programme hosts and interviewees. This is based on the skilful combination of rhetoric and myths, understood in terms of narrative paradigms, supported by the active involvement of worldwide church-based support networks.     

Subversive semiotics and ironic anchorage on Vrye Weekblad covers: A visual analysis

Abstract

The apartheid-era Afrikaans press's compliance with apartheid politics and ideology is commonly recognised. This article investigates the newspaper Vrye Weekblad as an exception in this regard. A reading is made of four selected Vrye Weekblad front covers, through a qualitative visual semiotic analysis based on a Barthesian model, in order to describe the covers’ subversive and anti-apartheid tendencies. This analysis reveals that the subversive tendencies at work on the covers represent an open assault on the ruling National Party's (NP) norms and values, especially in terms of the bastions of apartheid Afrikaner nationalism, such as traditional reformed Christian beliefs, symbols of Afrikaner patriotism, concepts of racial purity and white ethnic superiority. The myths present on these covers, while functioning to undermine dominant ideologies, also naturalise an ideology of Vrye Weekblad's own, by creating alternative myths of a critical disposition towards the NP government. The subversive encoding of these covers stems from an ironic tension in anchorage between the conventional connotations associated with the cover images and their accompanying text, which undermine the dominant meanings of the images. This article seeks to contribute a theorisation of this ironic anchorage as a mode of encodification within the broader context of mythical representational practices. The author proposes that as these Vrye Weekblad covers were published under much the same uncertain circumstances as are experienced today with the African National Congress's (ANC) looming Protection of Information Bill and Media Appeals Tribunal, one might see the same occurrence of subversion through ironic anchorage in the contemporary South African media.     

Speculating on the Exclusion of the Feminine

This article investigates Frenchfeminist philosopher, Luce Irigaray, with aview to discussing how a critique ofocularcentrism is a focus in articulating herproject of sexual difference. It will discusshow an ocularcentric tradition intersects withissues of sexual difference and language, andhow these together enact relations of powerthat erase the feminine from view. Irigaray'stextual strategies are explored as possessingthe potential to engender a new femininesubjectivity. This article is divided into foursections. In the first section, the privilegingof the visual in western philosophical thoughtis discussed, with particular reference tolanguage. In the following section, Irigaray'sintellectual project will be introduced, payingparticular attention to her use of language andthe role of vision. In the light of thesediscussions, Irigaray's re-reading of Plato'smyth of the cavern will then be subjected toclose examination and critique, to demonstratehow an ocularcentric tradition operates indiscourse. Finally the article will conclude bysuggesting an analysis of Irigaray's work interms of how language, vision, light, sexualdifference operate as relations of power isessential in the creation of a new femininesubjectivity.     

Without Negative Origins and Absolute Ends: A Jurisprudence of the Singular

This paper is a preparatory analysis for a jurisprudence of the singular. Through a critical analysis of the negativity and the absolving character of the transcendental metaphysics of law and justice it reads mainly through M. Heidegger, Heraclitus, G. Agamben and J-L. Nancy a realignment of the questioning of justice that takes its provisional name in ‘dike’, at thepoint where the routes of ontology, the juridical and the political intersect and reveal the pseudo-propriety of their presuppositions. Without the transcendental dialectical discourse of the origin and its absolving-absolute ‘ends’, this paper re-poses the urgency of thinking the singular-multiple ‘right’ otherwise. This revised version was published online in July 2006 with corrections to the Cover Date.     

新罗朴赫居世神话研究

新罗始祖朴赫居世神话是韩国古代建国神话之一,在神话中出现了天降、卵生、死后分体等诸多神话元素。天降、卵生内容反映了韩半岛的天神崇拜、日神崇拜;建国始祖死后分体的异迹说明朴赫居世神话属于秋天的神话,始祖死后分体的内容体现了日神之死的象征性意义。     

Rape myth in true and false rape allegations

Abstract

Police records of 38 rape allegations, evenly split into maintained-as-true and withdrawn-as-false categories were compared with 19 generated-false statements from recruited participants. The Illinois Rape Myth Acceptance Scale (IRMAS) was used to assess the attitudes of the participants and a content analysis derived from IRMAS was used to compare the three categories of allegation. Rape myths were present in all three allegation types. The two categories of false allegation both contained more rape myths than the true allegations but no differences were found between the generated and withdrawn false allegations. High scorers in IRMAS also produced more violent false accounts. In addition to these findings, this study provides support for the further examination of rape myths in both false and true statements and use of generated allegations as proxies for real false statements.