Facing marginalization in the political context of the “new South Africa” and lost social and economic privileges under a Black government, South African Indians articulate the need to keep up culture. In so doing, they simultaneously extend the isolation fostered through apartheid and utilize newly available political language to assert a partially disadvantaged minority voice in a distinctly gendered and racialized way. Echoing the spirit of nationalism in colonial India that figured the bourgeois Indian woman as the essence of the (...) national culture, South African Indians reinvent a feminine icon of Indian culture for distinctly political ends. At the individual level, gendered participants in this project of cultural nationalism enact, resist, and reshape its meanings, exposing both the limitations and the possibilities for South African national identities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 30.1 (2000) 25-48 [Access article in PDF] Postcolonialism's Archive Fever Sandhya Shetty and Elizabeth Jane Bellamy Jacques Derrida. Archive Fever. Trans. Eric Prenowitz. Chicago: U of Chicago P, 1996. ________. Of Grammatology. Trans. Gayatri Chakravorty Spivak. Baltimore: John Hopkins UP, 1976. Gayatri Chakravorty Spivak. "Can the Subaltern Speak?" Marxism and the Interpretation of Culture. Ed. Cary Nelson and Lawrence Grossberg. Urbana: U of Illinois P, 1988. 271-313. (...) 1. Reading the Subaltern Archivally--or, Back to Antiquity Many readers of "Can the Subaltern Speak?" have been disturbed by Spivak's controversial answer to her own question, which is that "no scene of speaking" can arise for the subaltern woman; no discursive space can emerge from which she could formulate an "utterance." 1 One way of rephrasing Gayatri Spivak's highly resonant question might be, Can there be such a thing as a "postcolonial archive"? The purpose of our essay is to demonstrate just how crucial the concept of an "archive"--perhaps even a "postcolonial archive"--is for a more sympathetic understanding of Spivak's now notorious "silencing" of the subaltern woman. The underread and scarcely commented-on third and fourth sections of Spivak's essay raise the question, Can we approach the gendered subaltern more productively if our project is to recover not "lost voices" but rather lost texts? In the process of unpacking the textual complexities underlying Britain's 1829 abolition of sati (the widow's self-immolation on her husband's funeral pyre), Spivak pushes us further back in time when she observes intriguingly that "the archival... work involved here is indeed a task of 'measuring silences'" [286, our emphasis]. 2 We contend that her [End Page 25] choice of the term "archival" is highly motivated and can serve as the long-overdue occasion for a return to the largely unread sections of "Can the Subaltern Speak?"We can think of at least two risks involved in our undertaking. For one thing, revisitations to well-known essays can often seem more regressive than innovative. We are well aware that we may have to overcome a certain indifference on the part of readers who, feeling confident that they know it well, judge that "Can the Subaltern Speak?" (now over ten years old) has had its theoretical "moment" and should now give way to more current efforts to locate nonelite, subaltern subjectivity within a politics of resistance. A second concern is that because our project of reading the subaltern woman "archivally" must necessarily reexamine and justify Spivak's career-long engagement with Derrida and with deconstruction, we must be aware of the extent to which her deconstructive feminism has been prematurely and unfairly associated with the supposed political shortcomings of Derridean deconstruction, the regrettable result being an almost reflex aversion to her deconstructive theory within both feminism and postcolonialism. Despite these risks, however, we hope that our use of the archive as the governing principle for our return to Spivak's essay can pave the way for a more sympathetic reading of Spivak's "silent" subaltern. Our essay will argue that "Can the Subaltern Speak?" deserves a foundational or canonical status within postcolonial theory and should experience a "staying power" on the current critical scene as far-reaching and significant as Edward Said's Orientalism.Spivak's essay at one point refers quite literally to the concept of an archive, that is, the colonial "archive" of the East India Company, consisting of the "correspondence among the police stations, the lower and higher courts, the courts of directors, the prince regent's court," and so on [298]--all the documents instrumental in British law's recodification of sati from "ritual" to "crime" (also, we might add, the archive of subaltern historiography). 3 However, as Foucault's concept of the archive reminds us, the [End Page 26] archive is not just "that whole mass of texts that belong to a single discursive [in this case, legal] formation," but can also be conceptualized more abstractly as the "law of what can be said, the system that governs the appearance of statements as unique events... (shrink)

Research ethics committees (RECs) have played a crucial role in expediting the review of research protocols amidst the COVID‐19 pandemic. To improve their performance and identify areas of enhancement, a multicentric study was conducted in India by the Forum for Ethical Review Committees in the Asian and Western Pacific Region (FERCAP). The study aimed to evaluate the preparedness of Indian RECs during the COVID‐19 outbreak while conducting protocol reviews and comprehend the challenges they encountered. After obtaining ethics committee approval, a (...) cross‐sectional observational study was conducted using two validated questionnaires, one for REC member secretaries/chairpersons and another for REC members. The questionnaires consisted of 13 multiple‐choice questions, 10 yes or no questions, and 2 open‐ended questions each. The study was distributed to multiple RECs. A total of 109/200 participants, including 13 REC member secretaries, 12 chairpersons and 84 REC members from a total of 34 REC's, consented to participate in the study. During the COVID‐19 pandemic, 23/25 (92%) of the RECs conducted online meetings. The most common challenges faced by RECs included risk‐benefit analysis (12/25 RECs), review of informed consent (12/25 RECs), and protocols involving vulnerable populations (10/25 RECs). 65% of the REC members reported the need for ethics review training, and 66/84 REC members agreed or strongly agreed that RECs require training in COVID‐19 protocol review. Additionally, 62/84 REC members agreed or strongly agreed that central/joint RECs should review multicenter COVID‐19 protocols. RECs in India encountered difficulties while reviewing risk‐benefit analyses, informed consent documents (ICDs), and COVID‐19 protocols and they suggested providing training on these topics. (shrink)

This paper is an outcome of the business ethics course conducted during the third semester of the MBA course and aims to examine how a subordinate employee’s response, either by raising a concern or being quiet to repeated misbehavior of the leader, impacts an organization. Primary data was collected from the employees of mid-sized IT companies in India using a five-point Likert scale questionnaire. Structural equation modeling has been used to analyze the data. Mediation analysis has been conducted to verify (...) the mediating role of organizational culture. It is found that if an employee feels safe in an environment, they open up to suggestions or else suppress their thoughts to escape repercussion. The analysis shows that silence and voice in an organization have an impact on the organization’s culture. The implications of this study show that leaders violate the integrity of the organization by vandalizing the organization's objectives, outcomes, assets, and well-being of the co-employees. Previous studies have not focused on the mediating role of organizational culture on employee voice or silence. (shrink)

Dormancy or hibernation is a non‐proliferative state of cells with low metabolic activity and gene expression. Dormant cells sequester ribosomes in a translationally inactive state, called dormant/hibernating ribosomes. These dormant ribosomes are important for the preservation of ribosomes and translation shut‐off. While recent studies attempted to elucidate their modes of formation, the regulation and roles of the diverse dormant ribosomal populations are still largely understudied. The mechanistic details of the formation of dormant ribosomes in stress and especially their disassembly during (...) recovery remain elusive. In this review, we discuss the roles of dormant ribosomes and their potential regulatory mechanisms. Furthermore, we highlight the paradigms that need to be answered in the field of ribosomal dormancy. (shrink)

We return to Derrida's 1974 Glas. It has probably never occurred to readers of Glas that it could have relevance for any kind of critique of empire - let alone a critique of empire via the Mediterranean. But Braudel's investigation of the difficult question of the `historical Mediterranean' is precisely the lens through which Glas's nascent critique of imperialism comes into focus. In this strange work, a `thinking' of passages emerges - disruptive passages moving from west to east, ceaselessly criss-crossing (...) the vectors of the western empire's seemingly `continuous' move westward. As a rigorous critique of origins and borders, Derridean deconstruction can provide a useful perspective on ongoing efforts to pinpoint the borders of a `historical Mediterranean' and on the ways in which medieval mercantile histories of the Mediterranean themselves serve as a critique of empire. (shrink)

The integrity of research findings and the safety of participants who voluntarily consent to participate in research studies must be assured through ethical approaches. Additionally, ethical guidelines and the ethics committee protect participants from unfair practices by the research team. Therefore, this study aims to assess the knowledge and attitudes toward the ethics committee and research ethical practices among the researchers of a diabetes institute in Kuwait. An anonymous survey was conducted through an online questionnaire using Microsoft Forms. The study (...) had a response rate of 86%. Among the 55 participants in this study, 43 (78%) had ethics training. Researchers involved in more than four research projects were shown to have a much higher awareness of the ethics committee and its role than researchers involved in no projects. Approximately 90% of researchers had training in research ethics and were knowledgeable about informed consent forms and assent, as well as additional protections for vulnerable populations. Ninety-eight percent of respondents were of the view that an ethics committee was necessary. Our study concluded that most of the researchers at the institute were aware of the role of the ethics committee, and ethical principles. However, we recommend that continuous and customized training on research ethics should be provided. (shrink)

Aravind Adiga’s novel The White Tiger encapsulates the complexities of identity formation in a milieu effected by neo-capitalism. The novel, for many, is about a new identity made available to the hitherto marginalized in the form of opportunities unveiled by market forces. It is also perceived as a registration of the frustration and anger of the deprived that has become conscious of the new possibilities. Understandably, interpreting the novel on these lines leads to the identification of the protagonist Balram as (...) a champion of the marginalized, settling scores with the oppressive system. However, there are far subtler notes in the protagonist’s attitude to these sweeping changes than the simple and one dimensional approach of an achiever who is able to break the “rooster coop” and revel at the reversal of fortune. Neither is it a representative voice of the suppressed class turning the table on its oppressor by using the opportunities offered by the global market. The “notes” of the voices that emerge as Balram, the boy from darkness, moves up the ladder to become Ashok Sharma, the entrepreneur hiding in light, not only lack symphony but also create a distinct dissonance. Clearly, the discord in the changing notes is brought about by the forces that changed the world he lives in-a neo-capitalist world. The whole process of Balram turning into Ashok Sharma is a neocapitalist coup. (shrink)

In Adam Smith’s Inquiry into the Nature and Causes of the Wealth of Nations the term ‘rational’ occurs only twice. Neither of these uses assigns the property of rationality either to human beings or to economic agents. Despite that, Smith is widely recognised as the founder of modern mainstream economics, a science which is defined by the assumption of the rationality of an economic agent. This paper aims to locate and discuss the notion of rationality which is implied by Smith’s (...) work. To achieve that a double-track approach is taken. First, the current paper reconstructs Smith’s general view on human nature which was presented mainly in his earlier book The Theory of Moral Sentiments. This is followed by a discussion of Smith’s theses on selected mechanisms which drive the economy as presented in The Wealth of Nations. (shrink)

The dominant contemporary interpretation of Adam Smith’s thought endeavors to show his anti-state attitude. According to this interpretation, Smith, as the father of economics would also be an opponent of state interference in the activity of private entities. The purpose of this work is a comprehensive presentation of the social system described by a Scottish philosopher. This task is accomplished by drawing attention to Smith’s views on the state and the law, as well as on his participation in the creation (...) of an area of knowledge known then as political economy. In order to reconcile the seemingly inconsistent views presented in Smith’s most famous works, the main subject of this analysis are the less frequently studied _Lectures on Jurisprudence_. This book, which offers Smith’s views on the role of the state and law, is the key to the correct reading of the thesis put in _Theory of Moral Sentiments_ and _An Inquiry into the Nature and Causes of the Wealth of Nations_. The social system emerging from these works referred to by Smith as the civil government, can in retrospect be regarded as the progenitor of liberal democracy. The state and the law play a vital role in the economic life of this system. (shrink)

OF SENSES AND PERCEPTION—WHAT SMITH TELLS US ABOUT BERKELEY AND VICE VERSA Adam Smith’s epistemology, described primarily in the essay Of the External Senses, was strongly inspired by George Berkeley’s thought expressed in his New Theory of Vision (1709). Both philosophers distinguished between the Objects of Sight and the Objects of Touch and analyzed the perception of distance between objects and size of objects (Berkeley’s thorough analysis was limited to the sense of sight, whereas Smith described also the features of (...) other senses.). They also noticed the observer’s role in the process. Both philosophers made a parallel between their epistemology and moral/ social theories. However, their conclusions turned out to be quite different, despite some similarities in their views on the problem of external senses. Smith focused on the issue of sympathy and the Impartial Spectator, and underlined the fact that our moral judgements are strongly altered by our relation to those who are judged and that we learn how to give opinions on the basis of how others judge our behaviour. Berkeley, on the other hand, focused on the role of laws and reason in both epistemological and moral judgements. Keywords: ADAM SMITH, GEORGE BERKELEY, EPISTEMOLOGY, MORAL/SOCIAL THEORIES. (shrink)

When discussing the distinction between referential and attributive uses of definite descriptions, Keith Donnellan also mentions cases such as ‘Smith’s murderer is insane’, uttered in a scenario in which Smith committed suicide. In this essay, I defend a two-fold thesis: (i) the alleged intuition that utterances of ‘Smith’s murderer is insane’ are true in the scenario in question is independent from the phenomenon of referential uses of definite description, and, most importantly, (ii) even if such intuition is granted semantic relevance, (...) the evidence it presents is compatible with a Russellian treatment of definite descriptions. I thus present a Russellian analysis of ‘Smith’s murderer is insane’ which, when coupled with certain independently plausible hypotheses, explains the presumed intuition that certain utterances of this sentence are indeed true, at least as long as the intended individual is insane. (shrink)

U ovome ogledu najprije uvodim u teorije moralnog osjećaja Francisa Hutchesona, Davida Humea i Adama Smitha te razjašnjavam važne razlike među njima. Potom ispitujem da li moralni sud koji se zasniva na moralnom osjećaju varira ovisno o metafizičkim vjerovanjima. U tu svrhu te teorije uglavnom primjenjujem na pitanja kao što su istraživanje matičnih stanica, pobačaj i aktivna eutanazija. U svim trima teorijama neistinita religijska vjerovanja mogu iskriviti moralni sud. U Hutchesonovoj teoriji odgovori na problem istraživanja matičnih stanica, pobačaja i aktivne (...) eutanazije ne mijenjaju se ovisno o metafizičkim vjerovanjima promatrača. No odgovori na ta pitanja mogu se promijeniti ovisno o djelatnikovim metafizičkim vjerovanjima. Humeova teorija ne može pružiti odgovore na problem istraživanja matičnih stanica i pobačaja kada primatelj (onaj na koga utječe djelatnikova radnja) jest embrij ili fetus, dok odgovor na problem aktivne eutanazije ne može pružiti kada je pacijent nesvjestan. Može pružiti odgovore na problem pobačaja kada je primatelj trudnica, a na problem aktivne eutanazije kada je pacijent svjestan. No odgovori mogu varirati ovisno o ženinim ili pacijentovim metafizičkim vjerovanjima. Smithova teorija može pružiti odgovore na problem istraživanja matičnih stanica, pobačaja i eutanazije. No odgovori mogu varirati ovisno o djelatnikovim metafizičkim vjerovanjima. To pokazuje da sam moralni osjećaj u tim teorijama ne može identificirati primjereno moralno stajalište. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Moral Distress in Academic Medicine: My Brother’s Keeper?Lauren B. SmithAs a member of the hospital ethics committee, I’ve become the go–to person for any ethical issues that arise in our Department. Being a pathologist who is interested in ethics, I’m a rare bird. In this role, I get the occasional curbside consult when anyone has a question or concern. Shortly after an ethics lecture to our trainees, one (...) of the junior residents approached me and asked to speak privately. We headed to the cafeteria and found a private table where we could talk. She hesitated, running her fingers through her hair and gazing around the room before speaking.She told me that the trainees were concerned because they had noticed that the pathologists at another institution were not grading one type of cancer the way that they had learned to do this at our hospital. This type of cancer grading is a surrogate for aggressiveness, and, while somewhat flawed, it often determines the staging and adjuvant therapy that the patient will receive. The resident argued that at this hospital, patients were getting assigned cancer grades that were higher than the ones they would receive at our institution. Therefore, a cancer presenting at the other hospital would be considered more aggressive by the clinicians treating the patient.The resident and many of her colleagues had tried to broach this subject with the pathologists. [End Page E18] Many had been brave enough to voice their confusion and concern over the practices. Their efforts, she explained, had been rebuffed. The pathologists assured the residents that they were grading their cases correctly and cited a reference that they used for this purpose. Due to the hierarchical nature of medicine, it is understandably difficult for trainees to confront attending physicians when they have concerns about their clinical cases and diagnostic acumen. Residents and fellows often do not express their concerns for fear of overstepping their roles. In spite of this, many trainees felt that their concerns for the patient made them set aside their own best interest and they spoke up. Moral distress and genuine concern trumped self–interest in this case, which was admirable.At the time of our meeting, I wondered what I could do to help. I am a hematopathologist who specializes in diagnosing leukemias and lymphomas. I know very little about solid tumor diagnosis and treatment. I have not looked at many solid tumors since I was a trainee six years ago. I do not read the literature in that area and I’m not up–to–date on any controversies regarding grading. In summary, I am far from an expert.However, the problem, on a broader scale, was familiar. As pathologists, we may disagree with or question the diagnoses of our colleagues. What is the appropriate course of action when this occurs? This question is an interesting and infinitely complex issue in the realm of pathological diagnosis. If you aren’t a pathologist or a physician, it may be difficult to grasp why there isn’t a right answer in every case. Diagnosing cancer, in many ways, is truly an art as much as a science. Many intersecting variables are at play, including the size and quality of the sample, the experience and training of the pathologist, and the clinical information available at the time of the diagnosis. Some areas are fraught with subjectivity and inter–observer reliability. Some pathologists are more skilled than others. These are realities that no one wishes to freely admit.It is important, however, to differentiate between systematic and random errors. There are many errors that are difficult to predict or avoid. However, systematic errors are the ones that we most want to uncover as they can be fixed with education and awareness. This case appeared to represent a systematic error in which the pathologists at the other hospital were all performing grading in a way that differed from usual practice.I wondered if it would be overstepping my role to speak to the pathologists. I ran the situation by some of the senior pathologists that I know. Many understood my concern but subtly discouraged any action. Many felt... (shrink)

Tekst dotyczy krytyki neoliberalizmu. Kierunek ten narodził się w gronie zwolenników tradycji klasycznego liberalizmu wywodzącego się od Johna Locke'a i Adama Smitha. Von Hayek, Mises, Friedman, Eucken i inni wprowadzili tę nazwę niejako w reakcji na zawłaszczenie terminu "liberalizm" przez myśl lewicową. Zastrzeżenia wobec neoliberalizmu dotyczą między innymi niszczenia tkanki społecznej, równości, czy demokracji. Autor rozważa zasadność tych zarzutów w odniesieniu do dwóch różnych rozumień neoliberalizmu: teorii społeczno-ekonomicznej z jednej strony i praktyki politycznej niektórych rządów z drugiej.

Artykuł podejmuje mniej znane rozważania George’a Berkeleya z zakresu myśli społecznej oraz Adama Smitha w obszarze epistemologii. Punkt wyjścia analizy stanowi omówienie podzielanych przez obu filozofów poglądów dotyczących natury postrzegania wzrokowego, w tym oceny wielkości i odległości. Wnioski na płaszczyźnie epistemologicznej doprowadziły obu myślicieli do rozważania problemów w filozofii społecznej, tj. roli bezstronnego widza, oceniającego z dystansu, oraz kwestii dobra wspólnego. Udzielane przez obu filozofów odpowiedzi w tym zakresie okazały się odmienne: dla Berkeleya altruizm i dążenie do pomyślności ogółu warunkuje (...) szczęście jednostkowe; według Smitha do dobrobytu ogółu prowadzi realizowanie własnego interesu. (shrink)

Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a fiduciary community and advocates that, because of it, Confucianism remains a dynamic inclusive humanism. Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of (...) religion, specifically the latter’s exposition of faith as a universal human quality and proposal of corporate critical self-consciousness. This article details the theories of both scholars, highlights their similarities, and contrasts their differences. It argues that Smith’s world theology provides a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical or cultural tradition to the midst of world religions. (shrink)