Mutuality

This article engages with the presence, personalities, and lives of yul lha gzhi bdag (protective and guardian deities) who reside with the Lhopo (Bhu-tia) community in Sikkim, India. Informed by fieldwork, and through narratives, observations, and experiences, I illustrate and discuss how interactions and connections between villagers and deities are shaped by principles of relationality and mutuality. After discussing the various meanings and manifestations yul lha gzhi bdag take on in diverse Himalayan contexts, I illustrate through discussions of rituals, practices, beliefs, and narratives how the 'mundane' routines and lifeworld of the Lhopo villagers variously connect with, and derive meaning from, the supernatural world that surrounds them. I argue, however, that this is not a one-way process but that deities similarly rely on villagers to derive and validate their existence in the world. This mutuality, however, increasingly finds itself under strain as a result of social processes of modernity, globalization, changing relations with land, religious conversion, and competing forms of educational and medical knowledge, on which I reflect in the conclusion.

Author: William David Spencer
Publisher: CBE International

I have often told my parishioners the biblical truth that we live in God’s schoolhouse. The world God created for us is a visual lesson of God’s existence and God’s watch-care over us. As one example, we are enveloped in a protective placenta of water vapor that shields us from the sun and filters its power down to a diffused treatment of rays that warm us; nourish us with vitamin D; dry the ground so we can travel and build our homes on it; grow the trees that replace our oxygen, the plants that supply our food, and the animals that serve us in a variety of ways; provide light by which we can conduct business; and, in short, make living possible. The complex interweaving of such conditions testifies to an intelligent Creator who has intentionally fashioned and shaped our environment so that “the heavens are relating the glory (or majesty) of God1 and the sky is announcing the production of his hands” (Ps. 19:1, v. 2 in the Hebrew Bible). In fact, there is a message that pours out through all the earth, according to Psalm 19:1–4, that is not audible and yet is an informative declaration of knowledge imparted by the very interwoven fabric of life itself.

The belief that Aristotle opposes potency (dunamis) to actuality (energeia or entelecheia) has gone mostly untested. This essay defines and distinguishes forms of the Opposition Hypothesis—the Actualization, Privation, and Modal—examining the texts and arguments adduced to support them. Using Aristotle's own account of opposition, the texts appear instead to show that potency and actuality are compatible, while arguments for their opposition produce intractable problems. Notably, Aristotle's refutation of the Megarian Identity Hypothesis applies with equal or greater force to the Opposition Hypothesis. For Aristotle, then, potency and actuality are compatible.

The politics of neoliberalism fester within education behind discourses of success, deficit, and normalcy. They intersect with discourses such as anthropocentrism, individualism, racism, ability, and others to organize society in a hierarchal manner and prioritize unfettered competition within an economic framework. The power of these discourses resides in their ability to communicate systemic ideology—masking the systemic oppression inherent to neoliberalism. These discourses can be traced to a mechanized worldview that understands matter, relationships, and knowledge through the metaphor of a machine. This study was designed to investigate how discursive meanings combine to create alternative discourses and to answer the research question: What kind of discourse is produced by a pedagogy that challenges competition as a common sense assumption, challenges mechanized ways of understanding relationships, and understands humans and the other-than-human world to be interrelated?
One objective of this inquiry was to bridge EcoJustice and place-based education theory and practice. Another was to explore how these pedagogical approaches challenged neoliberal relationality. The last goal was to bring attention to the imbalance of educational aims that disproportionately focus on skills needed for economic prowess and skills needed to maintain ethical and sustainable relationships. Critical discourse analysis was the best methodological fit given the question and objectives. Data were generated via interviews. The socio-cognitive and three-dimensional approaches to analyzing discourse were used to understand the significance of discursive exchanges and how they communicate meaning.
The findings revealed that participants used an ecocentric perspective of relational exchanges to guide their students through a systemic critique of injustice. They defined competition through a frame of mutuality and used affection to enact politically charged care agendas. They used place as a tool to teach lessons of affection and membership. Students were taught to find and appreciate the uniqueness of their place and how to frame differences as assets. Teachers used a nonjudgmental awareness to engage students in a way that decentered humans and flattened the hierarchy. They provided students with tools that allowed for immediate change. Lastly, they used post-inquiry instructional approaches to show students an alternative way to make meaning and assess unethical situations.

In the context of strategies of urban renewal and gentrification in Johannesburg in a time of
rapid urbanisation, the question of how urban renewal and gentrification affect people and their
everyday lives must be considered. At present there are numerous locations in Johannesburg
where spatial change is taking place, mainly in the inner city. This paper examines the urban
renewal taking place in an area in the eastern part of the Johannesburg CBD, the newly named
and “rejuvenated” Maboneng Precinct as my field site. The paper discusses the limits of
gentrification by considering the work of the “island” in thinking about the Maboneng Precinct
as a place where stark differences and contrasts are created, even as the space is more shared,
more “mutual.” The discussion illuminates the contemporary state of mutuality, of living
together in the urban, in an African city.

This Article analyzes the recent covenant marriage movement in America, and its deep roots in biblical teachings. It shows that the Hebrew Prophets, especially Malachi, described the covenant between God and his chosen people of Israel as a model for human marriages, featuring courtship and public celebration of the marriage, mutual love and faithful monogamy, procreation and nurture of children, and limited divorce and an openness to reconciliation. This idea of marriage as a covenant of the whole community is much more prominent in the Bible than the idea of marriage as a sacrament of the church, and it provides a better bridge concept between theology and law, traditional and modern accounts of the institution of marriage. Recent Catholic and Protestant statements alike now use the covenant idea of marriage, which has resonance in Jewish and Islamic contexts as well.

Many universities in Japan have expanded their international faculty as part of their internationalization efforts. However, little is known about how the reform-driven expansion has influenced organizational culture and leadership practices. The present narrative case study aims to offer insights into international faculty members' personal accounts of their adaptation challenges and proposes ways to enhance their integration. Narrative interviews were held with eight international English teachers from a non-English department of a Japanese university. The interview questions were informed by Burke and Litwin’s (1992) Casual Model of Organizational Performance and Change (see Fig. 1). Creswell and Creswell's (2013) six-step method was used for the qualitative data analysis. The findings suggested the hierarchical organizational culture remained uninfluenced despite the faculty expansion. This was attributed to uncertainty avoidance to maintain harmony and ensure a smooth operation. Therefore, leadership practices were also focused on standardization of teaching and course design through micromanagement practices. The participant accounts indicated that exclusive leadership along with the existing hierarchy resulted in isolation. However, the feeling of isolation was perceived both positively and negatively. Finally, through the participants' self-reflection, lack of linguistic and intercultural competency appeared to be a hindrance to their integration. Thus, it may be necessary to focus on inclusive leadership and intercultural competence building to accomplish mutuality for the successful integration of international faculty members and create new avenues for the leadership to harness diversity.

Esta comunicación traslada la etnografía sobre el islam en Europa occidental, España y Barcelona de espacios diferenciados como mezquitas y oratorios a las vicisitudes diarias de los musulmanes en esos contextos. Concretamente, esta comunicación explora cómo la escasez de recursos e infraestructuras comunitarias y la precariedad de la vida de mis interlocutores -hombres musulmanes sunníes marroquíes, bangladesíes, indios, y paquistaníes que dejaron a sus familias en sus países de origen-sitúan el cuidado de uno mismo y del prójimo en el centro de la práctica religiosa. Así, propongo entender la etnografía como un ejercicio de acercamiento entre el etnógrafo y sus interlocutores que permita comprender el sentido comunitario y la voluntad de construir un futuro en común como producto de -y compromiso con-el espacio y el tiempo de la cotidianeidad. En las páginas que siguen abordo las siguientes cuestiones: en primer lugar, el contexto del estudio del islam en Europa occidental; en segundo lugar, la trayectoria histórica del Tabligh, el movimiento islámico al que se adscriben mis interlocutores; en tercer lugar, los antecedentes de mi investigación en Barcelona; en cuarto lugar, las prácticas de cuidado personal y colectivo de mis interlocutores; y por último, partiendo del trabajo de Maïté Maskens y Ruy Llera Blanes (2016), la discusión sobre la producción un espacio y un tiempo de reconocimiento mutuo y reciprocidad tanto entre etnógrafos y musulmanes como entre musulmanes.

Since the 19 th century cooperatives have operated for their members' prosperity by promoting economic activities in different fields. This paper seeks to analyse how community coops are modifying the traditional coop structure in order to address new social issues. why do these coops also work for non-members? How does this modify mutuality? Which reasons can explain this phenomenon? Community cooperatives are renewing the cooperation model by surpassing the classic mutualistic structure to one which also pays attention to outcomes for the entire community. Con i soci e per i soci? Un'analisi teorica della mutualità nelle cooperative, la sua evoluzione e riformulazione attraverso le cooperative di comunità italiane Sommario Sin dal 19esimo secolo, le cooperative hanno operato per promuovere il benessere dei loro soci attraverso attività economiche in diversi settori. Questo lavoro s'interroga su come le cooperative di comunità ridiscutono la struttura cooperativa al fine di rispondere a questi nuovi bisogni. La cooperativa di comunità sta riformando il concetto di mutualità? In che modo? Le cooperative di comunità stanno rinnovando il modello cooperativo sorpassando il classico concetto di mutualità ampliando la platea d'interessati a tutti i residenti delle comunità.

Building on more than ten years of ethnographic research in postwar Bosnia-Herzegovina, this article documents discourses and practices of civility as mutuality with limits. This mode of civility operates to regulate the field of socio-political inclusion in Bosnia-Herzegovina; it stretches to include self-described ''urbanites'' while, at the same time, it excludes ''rural others'' and ''rural others within.'' In order to illustrate the workings of civility as mutuality with limits, the focus is on interconnections and messy relationships between different aspects of civility: moral, political/civil, and socio-cultural. Furthermore, by using ethnography in the manner of theory, three assumptions present in theories of civility are challenged. First, there is an overwhelming association of civility with bourgeois urban space where civility is located in the city. However, the focus here is on how civility works in the context of Balkan and Bosnian semi-periphery, suspended between urbanity and rurality. Second, much literature on civility implies that people enter public spaces in ways that are unmarked. As is shown here, however, people's bodies always carry traces of histories of inequality. Third, scholarship on civility mainly takes the materiality of urban space for granted. By paying careful attention to what crumbling urban space looks and feels like, it is demonstrated how civility is often entangled with, experienced through and articulated via material things, such as ruins. These converging, historically shaped logics, geographies and materialities of (in)civility illustrate how civility works as an ''incomplete horizon'' of political entangle-ment, recognition and mutuality, thus producing layers of distinction and hierarchies of value, which place a limit on the prospects of democratic politics in Bosnia-Herzegovina and beyond.

Ownership matters. Owners of businesses set the strategic direction, purpose and the terms of employment. Owners of land decide what should be done with it and who can access it. Owners of property decide how it is deployed and who can enjoy its benefits.

But increasingly, ownership is being concentrated in fewer hands, shifting ever more from shared ownership towards private corporations and individuals.

Government policy across the EU takes little or no account of the shifting nature of ownership.  It is time to make sure that ownership works in the maximum public interest, serving citizens, customers and employees alike.

The central question of this thesis is: what are the key principles of live performance presence? My research and its resulting theories, are firmly based in the integrated and constructivist processes of grounded theory. An extensive review and analysis of literature by the likes of Barba, Stanislavski, Meyerhold, Chekhov, Meisner, Bogart, Chaikin, Grotowksi, Brook, Oida, Suzuki, Fo, Lecoq, Zarrilli and Hodge, was triangulated through a focus group and through the application of my theories as praxis. The results of my research have led me to believe that although many theatre practitioners are not in total agreement on the best way to train actors, they do agree that presence is crucial to successful performance. The key principles of such presence, for the purposes of this thesis, are: energy, imagination, awareness and mutuality. These holistic, dynamic and interactive principles are crucial to the development of an actor's presence in performance.

Unterschiedliche Denker gebrauchen oft unterschiedliche Begriffe, um über denselben Gegenstand zu sprechen, und denselben Begriff, um über unterschiedliche Gegenstände zu sprechen. Terminologische Verwirrungen gehören zu unseren ständigen Begleitern, und im besten Fall können wir Eindeutigkeit innerhalb der unterschiedlichen Verwendungsweisen eines Begriffs erreichen. Doch manchmal existieren sogar in ein und demselben Kopf widerstreitende Vorstellungen darüber, wie das Bedeutungsspektrum eines Begriffs einzugrenzen ist, welche Ausdehnung das 'Feld' eines Wortes oder Begriffs hat – und damit letztlich darüber, welches Spektrum von Phänomenen von einer erfolgreichen Theorie beschrieben wird. Dieser Aufsatz ist aus einem derartigen Konflikt in Bezug auf die Verwendung des Begriffs "Anerkennung" in Schlagworten wie "Kampf um Anerkennung", "Bedürfnis nach Anerkennung", "wechselseitige Anerkennung", "interpersonelle Anerkennung", "öffentliche Anerkennung", "Anerkennung von Differenz", "institutionelle Anerkennung" oder "emotionale Anerkennung" entstanden.

Der Konflikt entspringt aus zwei grundlegenden Gedanken, die bei dem Versuch, „Anerkennung“ zu definieren oder zu umreißen, eine Rolle spielen. Ich werde sie den Gegenseitigkeits-Gedanken und den Gedanken der adäquaten Würdigung [adequate regard insight] nennen. Der Gegenseitigkeits-Gedanke besagt, dass Gegenseitigkeit der Anerkennung inhärent oder quasi eingebaut ist: Ich muss den Anderen als Annerkennungsgeber anerkennen, damit die Sicht des Anderen für mich als Anerkennung gilt. Anerkennung in eine Richtung setzt stets Anerkennung in beide Richtungen voraus. Der Gedanke der adäquaten Würdigung hingegen beruht auf der Idee, dass wir nicht nur als Anerkennungsgeber klassifiziert, sondern adäquat, das heißt, unter Berücksichtigung all unserer normativ relevanten Merkmale, behandelt werden wollen.

Les collectifs humains vivant de manière libre et autonome, ignorant tout du commandement et de l’obéissance, et valorisant le partage spontané et la mutualité peuvent-ils être qualifiés d’« égalitaires » ? Là où il n’y a pas d’État, de législation ou de sanctions sociales pour garantir l’égalité entre tous, peut-on parler d’« égalitarisme » comme pratique sociale vécue sachant, qu’en ces lieux, cette notion n’existe pas ? La réalité de ce type d’égalitarisme a été au cœur de l’imagination anthropologique, et les sociétés de chasseurs-cueilleurs ont souvent été décrites par les anthropologues comme des « sociétés égalitaires ». Ce dossier thématique apportera un éclairage critique sur ce concept en anthropologie, montrant comment un point de vue extérieur peut déformer certaines formes de socialité. Il servira à mettre en garde les anthropologues contre l’utilisation de ce terme pour qualifier les libertés et le bien-être commun – c’est-à-dire l’autonomie et la mutualité – qu’ils observent dans les petites sociétés décentralisées.

Through promoting values of academic hospitality and mutuality we can reframe internationalisation of higher education in a more ethical way – based on cooperation and respect and intercultural engagement within and beyond the campus – and use it as a means to a greater common global good.

https://www.universityworldnews.com/post.php?story=20190225085141576

This Article analyzes the recent covenant marriage movement in America, and its deep roots in biblical teachings. It shows that the Hebrew Prophets, especially Malachi, described the covenant between God and his chosen people of Israel as a model for human marriages, featuring courtship and public celebration of the marriage, mutual love and faithful monogamy, procreation and nurture of children, and limited divorce and an openness to reconciliation. This idea of marriage as a covenant of the whole community is much more prominent in the Bible than the idea of marriage as a sacrament of the church, and it provides a better bridge concept between theology and law, traditional and modern accounts of the institution of marriage. Recent Catholic and Protestant statements alike now use the covenant idea of marriage, which has resonance in Jewish and Islamic contexts as well.

Recent years of economic crisis and growing social demands for a more sustainable economy are fostering a new social consciousness on possible bottom-up solutions for local socio-economic development and welfare services management. Italy is worldwide famous for its co-operative sector and this firm model has proven to be efficacious at levelling off many social inequalities over the past two centuries. More recently, co-ops are being seen as explicitly having both mutual value for members and strong social value for communities (Zangheri et al., 1987; Zamagni et al., 2004; Bagnoli, 2011). These peculiarities well suite into a sustainable model for local development which involves different stakeholders for the regeneration of local assets, preservation of natural commons and provision of goods and services in non-profitable economic situations (Peredo & Chrisman, 2006; MacPherson, 2013). Moreover, Co-ops can boast advantages in terms of health, education and welfare markets compared to traditional enterprises because they are able to propose lower prices on account of their mission, their members values, and the lower costs generated by their structure (Spear, 2000). This paper aims to explain how co-operatives have fitted into the Italian social and solidarity economy sector providing social services and promoting community development. They have reached a great success due to their historical presence in Italian context, capability to provide members with affordable goods and service, and their non-profit nature.

Min relation till Jessica Benjamin började som en röst, en röst ur vilken nya stigar verkade skjuta fram och som ibland kändes som en häpnadsväckande och ny form av terräng för mitt sätt att tänka kring mig själv i den kliniska situationen. När jag fick möjlighet att delta i hennes veckovis återkommande seminarium kände jag mig genast välkomnad in i den lilla, intima gruppen. I närheten av ett briljant intellekt måste man alltid kämpa med en känsla av skräckblandad beundran, men detta kan även vara det perfekta laboratoriet för att undersöka sina egna skiftande sinnestillstånd. Genom att öva mig i den svåra och ömtåliga konsten att låta flera sinnestillstånd råda simulant har jag uppnått en djupare förståelse för mina egna känslor och tankeprocesser som reaktioner på det som väcks under våra möten. När jag försöker röra mig bortom dessa känslor eller omorganisera mitt tänkande finner jag alltid något nytt, något jag inte förväntade mig, dock sällan utan inre tumult. Vad vi genomgår är en konkret erfarenhet, en levande rörelse inom vår "trehet", för att använda Benjamins begrepp. Vår konversation i New York en tidig och klar septembermorgon var inget undantag. Benjamins lyhördhet gjorde sig som alltid gällande.

Sharing adds a paradox to the question of transfer and value: Why do people share what they value even though they cannot count on a return? This contribution breaks with the conventional assumption that practices of sharing are simple prestages of more complex reciprocal gift-exchange or commodity transactions. Instead I consider sharing to be a complex social phenomenon that makes rather specific requirements in regard to bodily copresence, relatedness, and interaction. Based on ethnographic field research I also suggest that forms of “demand sharing ” should not be considered to be aberrations since they conform particularly well to the values enshrined in sharing.

Modern takāful concept originally arose from several Islamic and pre-Islamic notions of risk management without any element of commercialism. A study of the doctrines of ʿaqīlah, diyah or tabarruʿ which led to the present modern takāful system, will show that the  underpinning  philosophies  of such concepts centred on the pure spirit of co-operation (taʿāwūn), joined indemnity and mutual responsibility.  Yet, the spirit seems to be waning from the contemporary takāful implementation as most takāful operators / providers run as private limited companies owned by shareholders cum investors whose motivation is to make profits. Rather, the original takāful concept is more suited for a mutual company or cooperative society. The experience by the takāful system is similar to that of the conventional insurance which began on a basis of mutuality and cooperative system before gradually changing to profiteering corporation. Amongst the factors attributed to the change was the need to have a...

In this paper we respond to the question: How can we gain a better understanding of our own values and where they come from, and how this has influenced our work together and in our interests in improving outcomes for carers? We evidence our claims to knowledge in responding to this question in the areas of: • shared values and how we came to them; • our learning through writing this paper; • our ability to give to hope to others. In analysing our claims, we find areas of mutuality that we had not predicted. We subsequently analyse further to understand our relational dynamics and we introduce our readers to our living-theory of mutuality that emerges. This account provides guidance for a way of writing a collaborative paper that enables both authors' voices to be of equal value, recognising both the unique and the shared perspectives as a result of our shared methodological approach. Through the process of writing a dual-authored paper we show how our mutuality develops as an explanatory principle and a living standard of judgement (Laidlaw, 1996).

Purpose-The purpose of this paper is to address how young unaccompanied refugees in Norway actively engage in interpersonal relationships. It explores the significance of these relationships in doing well following adversity, according to the young people's own perspectives. Design/methodology/approach-This study is based on a qualitative research design. Data were derived through a combination of participant observation, interviews and research workshops inspired by participatory methods. In total, 12 young unaccompanied refugees, aged 15-20, residing in Norway, participated in the study. Findings-Participants described actively searching for help and support in order to do well. In addition, they showed concern for others and often described an explicit intention of helping. They engaged in relationships of mutual support and helped others through acts of kindness or social involvement. Nevertheless, the relationships were not only a source of happiness, safety and well-being, but also of pain and worry. Practical implications-Social workers who want to strengthen the resilience of young unaccompanied refugees should consider and build on the young people's capacity for involvement and mutual support. Originality/value-This study offers a unique analysis of young unaccompanied refugees' engagement in relationships and the significance of these relationships in doing well following adversity.

Since the 19 th century, co-operatives have operated for their members’ wealth promoting economic activities in different fields. The key characteristic of these firms is the mutuality, which allows members to have a direct benefit working co-operatively for the organization (Zamagni, 2005). Recent economic crisis has encouraged people to demand a new sustainable economy, co-ops can respond because they serve communities’ needs and interests (Vieta & Lionas, 2015); community co-ops are the result of this process. This paper wants to analyse how community co-ops are modifying the co-op structure in order to respond to new social issues. Is the community co-op re-shaping the idea of mutuality? In what way? Community co-operatives are renewing the co-operation model surpassing the classic mutualistic structure, which only provides the co-ops’ members with benefits, and pays their attention to outcomes for the entire community.

Exploring scholarship in reciprocity, gift and gendered social capital, and drawing upon research and analysis across 15 years (2003–2018), this article offers fresh theoretical insights into everyday practices of low-paid women with care responsibilities. Framing women’s pragmatic mutuality in confronting precarity in their care arrangements, we propose the concept of ‘Care Accounts’, articulating a practice of collaborative workplace problem solving. Women lodge and generate good will with colleagues by swapping or extending their shifts to cover for each other; generating capacity and continuity of care across unexpected family events or crises. Systems of reciprocal workplace mutuality – care/work micro-networks – build as women pool their capacity to respond. We highlight, however, an ensnarement effect of Care Accounts, as they further lock women into low paid jobs. We suggest priority attention must be given to the prevalence and urgency of ‘care-precarity’ and the derelictio...

The 21st century is witnessing the shattering of unipolar politics in the international system. The notion of a multi-polar world order and the idea of generating a more equitable system thus gain
greater acceptance in international and regional cooperation platforms. A strong case in point is the Shanghai Cooperation Organization (SCO). This article uses content analysis and process tracing by focusing on the SCO’s treaties, declarations and other documents. The research aim
is to reveal how the SCO reframes international security away from traditional understandings. Despite being widely depicted as a security-based organization, the SCO offers a much more comprehensive perspective into international cooperation by addressing its economic, cultural and energy-related aspects. This perspective defies traditional understandings of security constrained to military concerns. The SCO showcases non-traditional approaches to international security predicated on the complementarity of security and economy. This can be deduced from the fact that the insecurity of strategic trade routes arrests international development and renders the regions situated near strategic routes vulnerable to terrorist, separatist and extremist activities. Not surprisingly, these activities are part of the SCO’s main agenda of struggle. In this respect, one could argue that the SCO has strong potential to advance the global struggle against terrorism, while enabling international development via economic cooperation. My analysis also suggests that the SCO’s non-traditional approach to international security is strongly predicated on the notion of multipolarity, which is portrayed as the sine qua non of global peace and prosperity.