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Rob Boddice

challenged those deemed racially inferior to meet almost impossible standards of emotional expression, given the often harsh or torturous conditions in which emotives took place. 37 Perhaps most interesting of all are studies that explore the structures of emotional othering and the effective ways in which emotional prescription can transform enslaved experiences of colonial oppression into colonial visions of benevolence, pity and humanitarianism. When others are excluded from the realm of being human according to imposed constructions of emotional or sentimental

in The history of emotions
Rob Boddice

given regime at a given time. In the 1980s Thomas Haskell approached this subject from the point of view of what he called the ‘ethical shelter’, which circumscribed those issues about which ethical concern could be discussed while also drawing an exclusion line around those issues that could not be broached. 43 Haskell was seeking an answer for the highly limited aims of eighteenth-century humanitarianism (why did it pursue an end to the slave trade, and to cruelty to animals, but not the massive wealth inequalities and their social consequences within

in The history of emotions
Gavan Titley

European humanitarianism, increasing the socially corrosive pool of unwanted migrants, posing unsustainable costs to states reining in public spending, and ultimately posing a cultural threat through family reunification and the formation of a ‘ghettoised underclass’. As Crowley and Hickman discuss: even though refugees and asylum-seekers form only part of contemporary trans-world movements, the idea that migration movements are dominated by asylum-seekers has persisted … the construction of the asylum-seeker effaced the identity and heterogeneity of asylum

in Ireland under austerity