Mutuality

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.

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 dereliction in care planning that Care Accounts reveal.

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.

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.

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.

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.

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.

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.

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.

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.

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

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.

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.