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Volume III provides in-depth analyses of specific times and places in the history of world sexualities, to investigate more closely the lived experience of individuals and groups to reveal the diversity of human sexualities. Comprising twenty-five chapters, this volume covers ancient Athens, Rome, and Constantinople; eighth- and ninth-century Chang'an, ninth- and tenth-century Baghdad, and tenth- through twelfth-century Kyoto; fourteenth- and fifteenth-century Iceland and Florence; sixteenth-century Tenochtitlan, Istanbul, and Geneva; eighteenth-century Edo, Paris, and Philadelphia; nineteenth-century Cairo, London, and Manila; late nineteenth- and early twentieth-century Lagos, Bombay, Buenos Aires, and Berlin, and twentieth-century Sydney, Toronto, Shanghai, and Rio de Janeiro. Broad in range, this volume sheds light on continuities and changes in world sexualities across time and space.
Volume II focuses on systems of thought and belief in the history of world sexualities, ranging from early humans to contemporary approaches. Comprising eighteen chapters, this volume opens with a chapter on the evolutionary legacy and then delves into the sexualities of ancient Egypt, the Near East, Greece, and Rome, continuing with pre-modern South Asia, China, and Japan, Africa, the Americas, and Oceania. Chapters include an examination of sexuality in the religious traditions of Buddhism, Judaism, Christianity, and Islam, and also look at more recent approaches, including scientific sex, sexuality in socialism and Marxism, and the intersections between sexuality, feminism, and post-colonialism.
This paper challenges the idea that there are essential and unbridgeable differences that separate the cultural traditions of China and Europe. The focus is on the belief that there is no transcendence in Chinese thought and the cluster of notions around this thesis, which have often been used in support of the thesis of essential differences. The conclusion is that this thesis is mistaken and that the multifarious traditions of China and Europe share many central features and can also mutually enrich one another. Together, they offer rich resources to a global ethic suited for the needs of our time.
The Laura Boulton collection's history includes disputes between the collector and various institutions, and among and within the institutions as well, about the extent and nature of its contents. Through repatriation, the cultural and scholarly value of archives like Boulton's, this chapter suggests ways to move ethnomusicology forward as an ethical as well as scholarly enterprise, by confronting the moral obligations the discipline has incurred. The diversity of Boulton's sources, representing hundreds of different performers, dance, cultural traditions, communities, and languages, of which Boulton's knowledge was uniformly superficial at best, further hinders assessment of the collection as a scholarly or public resource. The recordings and films Boulton had made were her only claim to significance as an ethnomusicologist. Musical archives are only meaningful, only valuable for any purpose at all, when they are embedded in and actualize networks of forward-looking reciprocity. Their value in a history of world music is inseparable, morally and ethically, from such reciprocity.
Food habits formed under particular social and economic conditions, and entirely adequate to those conditions, may be carried by individuals and groups into other settings where they may be unsuitable and even harmful to health. Human behaviour as it relates to food embraces a complex of culinary activities and patterns of consumption resulting from the interaction of ecological, economic, technological, and social factors. This chapter deals with the cultural definition and classification of foods, traditional beliefs and practices as they affect nutrition and health. It also presents the symbolic roles of food that contribute to the integration of social and political units, of nations, communities, and families. Food habits are both changeable and conservative, as they are based on deeply rooted cultural traditions. In suggesting alternatives to existing practices, one must carefully consider, in advance, the costs involved and the means of attaining the desired change.
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