In 2006, a cartoon in a Danish newspaper depicted the Prophet Mohammed wearing a bomb in his turban. The cartoon created an international incident, with offended Muslims attacking Danish embassies and threatening the life of the cartoonist. Editorial cartoons have been called the most extreme form of criticism society will allow, but not all cartoons are tolerated. Unrestricted by journalistic standards of objectivity, editorial cartoonists wield ire and irony to reveal the naked truths about presidents, celebrities, business leaders, and other public figures. Indeed, since the founding of the republic, cartoonists have made important contributions to and offered critical commentary on our society. Today, however, many syndicated cartoons are relatively generic and gag-related, reflecting a weakening of the newspaper industry's traditional watchdog function. Chris Lamb offers a richly illustrated and engaging history of a still vibrant medium that "forces us to take a look at ourselves for what we are and not what we want to be." The 150 drawings in Drawn to Extremes have left readers howling-sometimes in laughter, but often in protest.

This book discusses the notion of “Hong Kong as Method” as it relates to the rise of China in the context of Asianization. It explores new Hong Kong imaginaries with regard to the complex relationship between the local, the national and the global. The major theoretical thrust of the book is to address the reconfiguration of Hong Kong’s culture and society in an age of global modernity from the standpoints of different disciplines, exploring the possibilities of approaching Hong Kong as a method. Through critical inquiries into different fields related to Hong Kong’s culture and society, including gender, resistance and minorities, various perspectives on the country’s culture and society can be re-assessed. New directions and guidelines related to Hong Kong are also presented, offering a unique resource for researchers and students in the fields of cultural studies, media studies, postcolonial studies, globalization and Asian studies.

Horror Culture in the New Millennium: Digital Dissonance and Technohorror explores the myriad ways in which technology is altering the human experience as articulated in horrific storytelling. The text surveys a variety of emerging trends and story forms in the field, through both a series of critical essays and personal interviews with scholars, editors, authors, and artists now creating and refining horror stories in the new millennium. The project posits a rationale for the presence of technohorror as a defining concern in contemporary horror literature, marking a departure from the monstrous and spectral traditions of the twentieth century in its depictions of frightful narratives marked by the qualities of plausibility, mundanity, and surprise as we tell stories about what it means to be human. As our culture explores the dichotomies of the born/made, natural/artificial, and human/computer—all while subsumed within a paradigm shift predicated on the transition from the traditions of print to emerging digital communications practices—these changes form the basis for horrific speculations in our texts and technologies. Ultimately, Digital Dissonance: Horror Culture in the New Millennium explores that paradoxical human attraction for peering into the darkness as translated through our lived experiences in an era of rapidly evolving technologies.

Publisher Description

This is a ‘Whole Earth Catalog’ for the 21st century: an impressive and wide-ranging analysis of what’s wrong with our societies, organizations, ideologies, worldviews and cultures – and how to put them right. The book covers the finance system, agriculture, design, ecology, economy, sustainability, organizations and society at large.

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on.

Globalization defines our era. While it has created a great deal of debate in economic, policy, and grassroots circles, many aspects of the phenomenon remain virtual terra incognita. Education is at the heart of this continent of the unknown. This pathbreaking book examines how globalization and large-scale immigration are affecting children and youth, both in and out of schools. Taking into consideration broad historical, cultural, technological, and demographic changes, the contributors—all leading social scientists in their fields—suggest that these global transformations will require youth to develop new skills, sensibilities, and habits of mind that are far ahead of what most educational systems can now deliver. Drawing from comparative and interdisciplinary materials, the authors examine the complex psychological, sociocultural, and historical implications of globalization for children and youth growing up today. The book explores why new and broader global visions are needed to educate children and youth to be informed, engaged, and critical citizens in the new millennium. Published in association with the Ross Institute

The book analyzes recent changes to the identities and cultures of the GCC countries. These important transformations have gone largely unnoticed due to the fast-paced changes in the region that affect all aspects of society. The volume unpacks these transformations by looking from a holistic perspective at the intersections of language, arts, education, political culture, city, regional alliances and transnational identities. It offers selected case studies based on original research carried out in the region. Chapter 7, ‘Identity Lost & Found: Architecture and Identity Formation in Kuwait and the Gulf’, of this book is available open access under a CC BY 4.0 license at link.springer.com

Michael Uzendoski's theoretically informed work analyzes value from the perspective of the Napo Runa people of the Amazonian Ecuador. Based upon historical and archival research, as well as the author's years of fieldwork in indigenous communities, The Napo Runa of Amazonian Ecuadorpresents theoretical issues of value, poetics, and kinship as linked to the author's intersubjective experiences in Napo Runa culture. Drawing on insights from the theory of gift and value, Uzendoski argues that Napo Runa culture personifies value by transforming things into people through a process of subordinating them to human relationships. While many traditional exchange models treat the production of things as inconsequential, the Napo Runa understand production to involve a relationship with natural beings (plants, animals, and spirits of the forest) that they believe share spiritual substance, or samai. Value is the outcome of a complicated poetics of transformation by which things and persons are woven into kinship forms that define daily social and ritual life.

Robert L. Humphrey was an Iwo Jima veteran, Harvard graduate, and cross cultural conflict resolution specialist during the Cold War. He proposed the "Dual Life Value Theory" of Human Nature. From the experiences of childhood in the Great Depression, trips as a teenager in the Panamanian Merchant Marines, national-class boxing, the awe-inspiring sights of selfless sacrifice on Iwo Jima, and finally, fifteen years in overseas ideological warfare, Humphrey observed that universal values exist and, ultimately control human behavior. Humphrey is a graduate of Wisconsin University, Harvard Law School, and the Fletcher School of Diplomacy. At the beginning of the Cold War, he left a teaching position at MIT to help lead the struggle against Communism. Finding that U.S. education was contributing to, rather than reducing, American overseas problems, he developed a new leadership approach that overcame Ugly American syndrome among hundreds of thousands in crucial Third World areas. More recently, his methodology won commendations for educating the alleged uneducable: Mexican-American street-gang youths in southern California, and Canadian Native teenage dropouts. Until Communism's fall, Humphrey kept his new methods confidential. Those methods are significant: (1) From his experiences with young infantrymen in heavy combat, and with the peasants in many villages of the world, he perceived humankind's basic goodness that philosophers have missed or under-rated. (2) In place of compartmentalized, primarily mental education, Humphrey has developed a human-nature-guided (moral, physical, artistic, mental) approach.