Download A Good Life: Human Rights and Encounters With Modernity by Mary Edmunds PDF

By Mary Edmunds

This ebook is a narrative. It’s a narrative approximately usual humans in very varied components of the realm facing speedy swap within the overdue 20th and early twenty-first centuries. It’s approximately occasions of turbulent and violent social upheaval and rupture with the earlier. It’s approximately glossy occasions. It’s additionally approximately being human; what it really is to be human in a modernising and globalising global; how, in responding to the conditions in their instances, various teams outline, redefine, and try and placed into perform their understandings of the great and of what constitutes a superb existence. And it’s approximately how human rights have grow to be now not summary common ideas yet a pragmatic resource of recognition and perform for actual humans. Drawing at the author’s event as an anthropologist, the ebook examines varied teams over the past 3 many years of the 20 th century and the 1st years of the twenty-first: Thai manufacturing facility staff over a interval of 2 coups within the Seventies; Spanish nuns within the Eighties, within the aftermath of the second one Vatican Council and the top of the Franco dictatorship; Aboriginal humans within the distant Pilbara sector of Western Australia facing the impression of past due colonialism and strikes in the direction of self-determination, from the Eighties to the current. every one of those teams has its personal tales, illuminating ways that, regardless of the attack of modernisation on deeply held conventional ideals and practices, specific cultural understandings and practices proceed to form people’s responses to their novel conditions. The very variety of the experiences awarded within the publication increases the most compelling ethical and social questions of our time and invitations the reader, either educational and lay, to target what it truly is that makes us human; no matter if there are human universals in addition to cultural particularities; no matter if human rights offer common norms and practices; what unites in addition to divides us; and the place morality, and understandings of an outstanding existence, will be sourced in a mundane sleek international. “This is a booklet approximately wish, the wish that we've got how one can stay jointly in a speedily altering international in order to let us to ‘live an exceptional lifestyles within the smooth world.’” Hon. Fred Chaney AO.** [C:\Users\Microsoft\Documents\Calibre Library]

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Additional info for A Good Life: Human Rights and Encounters With Modernity

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2] (1992) 175 CLR 1. 30 1. Culture, morality, modernity, and the transformation of social imaginaries to position their moral vision as a legitimate interpretation of the good. This interpretation interrogates and calls to account various notions of the good proffered as characteristic of modernity. The distinction is not absolute, nor the webs of significance associated principally with Indigenous or non-Indigenous Australians bounded and separate. At the same time, disjunctions between Indigenous and non-Indigenous understandings of what constitutes a good life and its sources, and resources, remain, and the engagement with modernity generates often stark contradictions, both internal and external.

The material demonstrates that the impact of modernisation has been radical for both societies, despite the absence of military or settler colonisation, or the heritage of Spanish colonialism. The analysis makes clear, that is to say, that colonisation is not a necessary vehicle of modernisation. Nor is the imposition of a colonising power or culture a prerequisite for the effects of modernisation to be felt as radical disruption within particular societies and social groups. Both case studies analyse the differing but deeply cultural—and gendered— understandings of the good within each particular society and the ways in which people with different notions experienced and responded to change, including conflict.

Something big was happening at Thammasat University. As we looked at the black-and-white television images, it wasn’t clear that what we were seeing was part of a massacre. But it was more than apparent that what was happening was terrible. There were pictures of police with machine guns standing over dozens of students who were lying on the ground, stripped to the waist, with their hands behind their heads. Police were shouting, students 1 The privileging of Buddhism as a key component of national identity ignored, and therefore excluded, non-Buddhists, especially those in the largely Muslim south.

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