The classification of natural spaces and cultural practices as ‘heritage’ profoundly alters their form and function. Individuals and communities responsible for maintaining the space or practice are often subjected to the dictates of governments, non-governmental institutions and tourists’ tastes, whilst the symbols of heritage themselves are projected as emblematic of how the state wishes itself to be perceived. The condition of statelessness magnifies the vulnerability of communities to these processes of heritagization, with the state co-opting cultural attributes into icons of heritage without any prospect of redress and exacerbating the invisibility and relative lack of agency that characterize many stateless communities. This chapter explores these issues in the context of mobile maritime communities that are stateless or at risk of statelessness in Southeast Asia. It demonstrates how states such as Malaysia, Thailand and Myanmar have introduced restrictions on everyday livelihood practices through the imposition of marine protected areas and transformed other aspects of these communities’ lives, such as their houseboats, into objects of touristic consumption under the aegis of natural, cultural and intangible ‘heritage’ that serve to benefit the state yet further degrade the human rights of individuals in the affected communities.

This chapter details Schopenhauer’s critique of a key modern ideology that grew increasingly strong during his own lifetime: nationalism. First, it notes how Schopenhauer argued that ethnic sameness cannot ground any moral obligations of individuals. Second, it turns to Schopenhauer’s critical dissolution of teleological national history, according to which nations are collective agents with a singular fate. For him, nations were not unified subjects with one shared destiny. Third, it reviews his caustic comments on the increased importance of the vernacular in scholarly communication and the attempt to establish an exclusively German literary canon. To Schopenhauer, nationhood was not even a useful category of cultural appreciation. Through this reconstruction, Schopenhauer emerges as a fierce antinationalist who questioned the importance of the nation as a supposedly cohesive community of mutual care, a unified historical subject, or even a meaningful cultural phenomenon.

Culture is the unique customs, values, norms, and language of a society or community. It is constantly evolving to accommodate for changes in the social, political, economic, and environmental atmosphere. It also plays a critical role in how individuals interpret and respond to illness. Transcultural psychiatry has been developed to address the role of understanding and incorporating the role of culture in psychiatry. As the United States becomes more diverse, the application of transcultural psychiatry in clinical practice becomes even more important. There are several tools that clinicians can use to implement transcultural practices, including the Cultural Formulation Interview, CRASH model, HUMBLE model, and LEARN model. However, it is understood that barriers in implementation exist, such as language barriers, training, stereotypes, implicit discrimination, and time. To bridge these obstacles, clinicians should educate themselves about the different models of transcultural care and dedicate attention to adopting these in their personal practices and in their individual clinical teams.

This chapter discusses the Islamic perspectives on public health which emphasize the promotion of physical, mental, and spiritual well-being. Islamic teachings encourage preventive measures such as personal hygiene, nutritious food, and spiritual rituals. Islamic leaders stress the importance of providing accessible health care to all individuals, caring for vulnerable populations, and incorporating Islamic teachings and ethical values into modern medical knowledge. Contemporary Islamic perspectives prioritize preventive measures, accessible health care, addressing social determinants of health, community responsibility, and ethical medical practice.

This chapter explores the reception of David Hume’s Essays in eighteenth-century Britain by linking computational methods of text reuse detection with more traditional approaches to the history of ideas. We find that many of Hume’s essays were frequently reprinted individually, in whole and in part, including in anthologies, grammars, style guides, and collections such as The Philosophical Dictionary, where editors often moulded for their readers what they took Hume’s message to be. As the century drew to a close, Hume’s essays were firmly integrated into the diverse landscape of eighteenth-century British literary culture. We reveal which essays underwent the most extensive reuse, carefully analysing them based on their respective collections and as individual titles. We find that, just because Hume ‘withdrew’ an essay from his collection, it did not necessarily mean it was withdrawn from the public eye. Several essays by Hume experienced evolving life cycles, and numerous authors incorporated his texts discreetly, some without explicitly acknowledging their use. Taking Hume’s essays as a whole, the range of topics and venues involved in the history of their eighteenth-century reuses is striking. Our story includes not only prominent political and economic thinkers, historians, philosophers, lawyers and clergy but also scores of hack writers, anonymous authors and a range of publishers, editors and compilers. The chapter demonstrates how a more comprehensive grasp of the reception of Hume’s Essays in eighteenth-century Britain accommodates all these facets.

After a brief introduction to the outbreak of the Austrian Credit Anstalt crisis in May 1931 and the early response by central bankers from Bank of England, the BIS and the New York Federal Reserve Bank, this chapter proceeds to present the book’s overall issues and main concepts, which will be used as a heuristic framework throughout the narrative. The main concepts of the book are radical uncertainty, sensemaking, narrative emplotment, imagined futures and epistemic communities. In the chapter, I discuss how these concepts are helpful in understanding central bankers’, and other actors’, decision-making and practices in the five month from May through September. The chapter also discusses my analytical strategy and presents the empirical material, which comes from the Bank of England, Bank for International Settlements, the Federal Reserve Bank of New York, the J.P. Morgan Archive, the Rothschild Archive and a few others. At the end of the chapter, I present the structure of the book.

The many years of service evident in the careers of some ladies-in-waiting who received annuities for decades while continuing to complete responsibilities in the royal household demonstrates that the opportunities of court service were valued by many. Such service offered one of the only salaried professional positions available to women in later medieval England, and for many was a true career. Families sought to promote their daughters at court because female servants could seek to gain not only remuneration but also intangible patronage opportunities for themselves, their families, and their associates. Employment in elite households enhanced servants’ loyalty, built and deepened relationships, and also heightened the status of the royals and nobles who bestowed rewards. Including gender in the analysis helps us to recognize the porous boundary between domestic life and political life at the royal court, and, in an era when politics was all about access to the decision-making monarch, female courtiers enjoyed and benefitted from such informal routes to access. Although in service, and always answerable to the needs and commands of their queens and aristocratic employers, understanding the history of ladies-in-waiting underscores how they nevertheless found ways to exercise agency and access political power in medieval England.

This chapter ties together the narratives presented in the book’s three substantive chapters to provide an overview of the conceptual history of ethnicity. The chapter then unpacks the ideological functions performed by this concept in service of the international order, and recaps how the emergence of ethnicity contributed to both the negation and preservation of imperial hierarchies. Drawing inspiration from Carl Schmitt’s discussion of ‘nomos’, the chapter concludes by proposing a speculative notion of ‘ethnos’ as the foundational ordering of beings.

This chapter explores how the conceptual shift from ‘tribes’ to ‘ethnic groups’ contributed to the dismantling of the standard of civilisation. Whereas the binary distinction between civilised nations and primitive tribes reinforced the imperial hierarchy between European and non-European peoples, the concept of ethnicity is characterised by a cultural relativism that acknowledges the formal equality of all peoples. The chapter also shows how these conceptual changes enabled the reimagining of the international order as an ‘anarchical’ system populated by sovereign nation-states: at the very moment that anthropologists were moving away from colonial notions of ‘primitive society’ and ‘ordered anarchy’, IR theorists were adopting this vocabulary to conceptualise their own object. In this way, IR effectively accumulated the functions of colonial anthropology as the scientific vehicle for the study of the modern state’s primitive ‘other’. The chapter wraps up with a discussion of indigenous rights and their relationship to minority rights.

US Latinx adolescents strongly endorse familism, a salient cultural value characterized by close family relationships, interdependence between family members, and the prioritization of family over self. Cultural values, like familism, can serve as cultural scripts that inform behaviors, such as Latinx adolescents’ routine and self-disclosure. In this chapter, we examine routine and self-disclosure and/or domains of disclosure to parents among US Latinx youth while attending to parent and youth gender. Further, we explore associations between familism values and Latinx adolescents’ routine and self-disclosure and/or domains of disclosure to parents and siblings. Based on this literature review, we identify limitations of the current literature. We also recommend future research directions, for example, examining how associations differ based on involvement in US mainstream culture, exploring Latinx youth’s disclosure to extended family members, and investigating Latinx cultural values beyond familism.

Describes simple mathematical models for bacterial growth and death and how to experimentally measure growth curves.

This chapter demonstrates how the emergence of ethnicity led to the ‘domestication’ of race. During the nineteenth century, ‘race’ was an incredibly malleable term that could be used to describe both vast transnational populations differentiated by physical characteristics and smaller national communities such as the French or the Jews. With the emergence of a sharper divide between the biological and sociocultural spheres in the early twentieth century, this polyvalence came to be seen as a problem. To specify the meaning of race with greater precision, a cluster of new ethnos-based terms (ethnic group, ethnicity, ethnie, ethnos) was coined around the turn of the century. One important consequence of this conceptual shift was the effacement of the transnational stratum of race: there is no global ethnic line comparable to the global colour line. The chapter concludes with a discussion of how a pluralised concept of civilisation has filled in for the suppressed transnational stratum of race.

This chapter highlights the utility of cultural imagination, the ability to see human behaviors not just as the result of their dispositions or immediate situations but also as the result of larger cultural contexts. Our cultural imagination, as researchers, evolves as we are increasingly exposed to ideas from different parts of the world, either through collaboration with other researchers or interacting with individuals outside our immediate cultural context. While cross-cultural research has become simpler with the rise of the Internet, there still remain many challenges. This current chapter delineates concrete steps one can take to conduct an informative cross-cultural study, increasing the diversity of databases for generalizable theories of personality and social behaviors.

This chapter demonstrates the crucial role of geographic proximity in shaping agrarian and herding relations in the history of late Ottoman Kurdistan, including regional political economy, socioeconomic structures, and intercommunal relations. It argues that the region is marked by three distinct ecological zones, which differ from each other in terms of elevation, climate, vegetation, and both human and animal habitation. The chapter then shows the encroachment of the Ottoman state through the arrival of Tanzimat reforms and the multifaceted consequences this had in the region. Next, it illustrates a demographic portrait of the region, depicting how human beings brought different ecosystems into conversation with one another. It argues that pastoralism sustained the conversation between geographic zones into the nineteenth century, creating linkages and slippages between mountains, pastures, and plains, and defining the interaction between the three zones until these links began to weaken in the face of a series of environmental crises. The chapter concludes with a glimpse into five villages from different parts of the region.