This article examines culture, an ambiguous yet prevalent concept in comparisons of crime and justice. It investigates the extent to which culture’s application and meaning across research reflects Western-centric bias in criminological knowledge-production despite it being a concept meant to advance understanding on different groups and places beyond the “Western” worldview. The article extends the discussion on Western-centric bias but also on culture in criminology by tracing the use of this concept on East Asian populations and by identifying patterns of application and meaning in international and comparative research through a scoping review of 230 journal publications. The findings address patterns of culture’s appearance in criminology journals in the past two decades and its meaning. Similar to previous scholarship on Western-centrism in criminology, the article finds that this bias does, too, exist in uses of culture but also shows how culture’s conceptual ambiguity is conducive to this bias, in that some groups and places are given one meaning of culture while others receive another.

This manifesto is a case study of a new method of configuring Humanities wisdom. Following the 2008 financial crisis, students and parents questioned the value of Humanities disciplines in relation to debt and future employment prospects. The experiment described here is an attempt at Arizona State University to reinvigorate humanistic pedagogy by means of an entirely new transdisciplinary Bachelor of Arts degree that abandons the disciplinary nomenclature that goes back to Aristotle and was instantiated, then ossified, in the twentieth-century university. The problem, it is argued, is not in the content, but in the naming: History, Literature, Philosophy, Language, and Religion. The experiment is to begin not with these discrete and seemingly moribund bodies of knowledge, but with the most pressing concerns of present and future publics. We name these, and so we name the new degree, Culture–Technology–Environment. The manifesto describes the design and content of the degree and raises the hope that curricular innovations of this kind will create Humanities-wise citizens for the future.

Feb. 19, 2024.

This article advocates a turn to the visual in legal scholarship. The phenomenon used to elucidate this methodological proposition is the figure of the ‘human shields’ under international humanitarian law, viewed from within the lived history of the peoples of the Global South. Today, the ‘human shields’ notion profoundly shapes how international law operates in scenes of intense organized violence. Once deployed, the human shields claim triggers a radical shift in the applicable international legal framework. After this point, harm to the civilian population and space can be legally authorized and justified. This article challenges the ways in which the ‘human shields’ notion continues to be debated in mainstream legal scholarship and discourse in terms of doctrinal interpretation, examination of evidence, or analyses of ‘asymmetricity’ and ‘urbanization’ as ‘challenges’ in ‘contemporary’ war. Before any such inquiries, I argue, it is crucial to pay attention to the visual and the lived history of the peoples of the Global South. Images that exist in the cultural realm – of and about war and crime, the human shielding spectacle and its actors, and Global South societies – structure and delimit the legal conversation and predetermine its possible outcomes. I propose, in sum, an attention to the visual as a site of the legal inquiry that can inform our understanding and critique of the law and politics of human shields. Images enable, rationalize and provoke the emotions necessary for an ‘exceptional’ operation of international law that authorizes massive violence against Global South spaces and peoples.

This essay explores ways in which environmental educators might break with their existing traditions of research and pedagogy by critically appraising climate histories and anticipated futures depicted by SF (science/speculative fiction) in print and audio-visual media. SF has engaged the politics of climate change for at least two centuries and, as a form of public pedagogy accessible to all generations, provides alternative visualisations of the problems arising from humanity’s destructive transformations of Earth’s climate and possible ways of ameliorating them.

This Article uses various concepts of Husserlian phenomenology to explain the disparate opinion between the North American and Italian public in response to the prosecution and ultimate acquittal of Amanda Knox. This Article argues that the comparative difference in public opinion is due to an extensive shift in culture that is necessarily accompanied by a shift in spatial-temporal location. In this Article, the Husserlian concepts of intentionality, the Self, the Other-I, and empathy overlay the judicial opinions and media releases critical to shaping North American and Italian public perceptions of Amanda Knox. As applied, these Husserlian concepts function as interpretive lenses, providing the reader with a novel framework for analyzing the cause of interpretive difference across cultures.

Causal inference requires contrasting counterfactual states under specified interventions. Obtaining these contrasts from data depends on explicit assumptions and careful, multi-step workflows. Causal diagrams are crucial for clarifying the identifiability of counterfactual contrasts from data. Here, I explain how to use causal directed acyclic graphs (DAGs) to determine if and how causal effects can be identified from non-experimental observational data, offering practical reporting tips and suggestions to avoid common pitfalls.

Investing in the sexual and reproductive health of young adults can directly and indirectly contribute to accelerated economic growth. Looking beyond individual determinants of sexual behaviours and focusing on cultural factors such as ethnic affiliation are crucial for interventions and programme planning, particularly in a context like Nigeria. Using a concurrent triangulation mixed-methods design, this article explores the associations between ethnic affiliations and protective sexual behaviours of young adults in Nigeria. The quantitative data was derived from a representative sample of 1,393 male and female youth aged 16–24 years in three states purposively selected from three regions in Nigeria, while qualitative data was based on 18 focus groups and 36 in-depth interviews. The quantitative data was analysed using frequency distributions and regressions, while content analysis was employed to analyse qualitative data. Descriptive results showed that abstinence was higher for Hausa (80%) young adults compared with Yoruba (72%) and Igbo (68%) young adults. Condom use was lowest for Hausa (56%) young adults compared with Igbo (80%) and Yoruba (81%) young adults. The effect of education on abstinence differed by ethnicity and living with two parents was associated with a higher likelihood of abstinence among youth in all ethnic groups. Fear of early fatherhood and unplanned pregnancy was a prominent reason for protective sexual behaviour among Yoruba, Igbo, and Hausa young adults. The findings from this study show that young adults who engage in protective sexual behaviours may identify different rationales for this behaviour based on their ethnic background. Programme planners interested in promoting and encouraging protective sexual behaviours should recognize these multiple reasons across different ethnic affiliations to scale up and sustain existing interventions.

How well do we know how non-humans experience environmental stressors and how do we communicate that knowledge as educators? This paper addresses these questions by way of an auto-ethnographic account of the author’s experience of attempting to listen to the Great Barrier Reef, off the Queensland coast. Through a series of methodological failures and roadblocks, this paper discusses the difficulties in understanding non-human sensory worlds. Following the auto-ethnographic account, the paper explores how anthropological pedagogies can contribute to environmental education of non-human experiences more broadly. The paper uses anthropological pedagogy to draw an analogy between ethnocentrism/cultural relativism and anthropocentrism/ecocentrism. Utilising practices of “third place” then demonstrates how the latter terms of these relationships are correctives to the former terms rather than oppositions. This paper concludes by suggesting ways in which the lessons learned can be applied to environmental education. It recommends creating a third space environmental curriculum which defamiliarises human experience and creates a zone of contact between humans and non-humans. The use of mediating technologies and artistic practice in conjunction with scientific education is recommended to maintain a critical perspective of human knowledge and biological limitations in creating experiential relationships with the environment.

This study aims to explore the target concepts of metonymical and metaphorical uses of ‘head’ in Jordanian Arabic (JA) compared to those used in Tunisian Arabic (TA). Extended conceptual metaphor theory (ECMT) as envisaged by Kövecses (2020, Review of Cognitive Linguistics, 18, 112–-130) is adopted as the theoretical framework. Data analysis reveals that through metonymic metaphors, the head in JA is used to profile character traits, mental faculty, cultural values and emotions. The head in JA is also capitalized upon to provide explanations of several daily life experiences. The primacy of head in JA was clear in the informants’ comprehension of the means by which embodiment provides the grounding for cognition, perception and language, which supports Gibbs’ (2014, The Bloomsbury companion to cognitive linguistics, pp. 167–184) ‘embodied metaphorical imagination’. Similarities in the cultural model of head between the two dialects were found, yet differences were also detected. In contrast to TA, the head is more productive in JA in profiling character traits and emotions. These differences were attributed to the existence of a cultural filter that has the ability to function between two cultures that belong to one matrix Arab culture and differences in experiential focus between the two examined speech communities.