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投稿者 : ld-sylff

Breathing Practices and Mental Health

March 23, 2023
By 29992

A 2021 Sylff fellow, Guy Fincham is a researcher and teacher of breathwork. While interest in breathing techniques has surged, Fincham cautions that there may be a mismatch between hype and evidence. He thus conducted a meta-analysis examining the effect of breathwork on stress, anxiety, and depression and hopes that the preliminary evidence paves the way for further research. Fincham also discusses the “Train over Plane” travel fund that he used to attend a conference in the Netherlands.

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Recent Publication

I am very pleased to share that the first paper from my PhD work (wholly funded by Sylff) has been published in the Nature Portfolio journal Scientific Reports. The paper is titled “Effect of Breathwork on Stress and Mental Health: A Meta-Analysis of Randomised-Controlled Trials” (nature.com/articles/s41598-022-27247-y).

Our publication in Nature’s Sci Rep.

Our meta-analysis on breathwork and mental health has received huge public interest so far, with nearly one million views of my tweet sharing it! According to Almetric, a platform that measures the attention that research outputs receive, our paper has done particularly well among the over 23 million research outputs across all sources that it has tracked to date, placing in the 99th percentile. In other words, it is in the top 5% of all research outputs ever tracked by Altmetric. Dr. Andrew D. Huberman, professor of neurobiology at Stanford School of Medicine and an inspiration of mine, even congratulated us on our work, though I had to reply saying that I am not a doctor just yet (currently being in my second year)!

Exposure of our publication on social media.(1)

Exposure of our publication on social media.(2)

Breathwork has received an unprecedented surge in public interest, and breathing practices may improve mental health. Breathwork techniques have emerged worldwide with complex historical roots from various traditions including, but certainly not limited to, Hinduism (Yoga and pranayama—where prana means “vital energy” or “life force” and ayama means “regulation” or “control”), Buddhism, Sufism, Shamanism, and psychedelic communities, along with scientific and medical researchers and practitioners.

More accessible approaches are needed to reduce or build resilience to stress worldwide, made even more evident by the COVID-19 pandemic. But while breathwork has become increasingly popular in the West owing to its therapeutic potential, there also remains the possibility of a mismatch between hype and evidence.

Accordingly, we examined whether breathwork interventions were associated with lower levels of self‐reported or subjective stress (classed as our primary outcome) and anxiety and depression (classed as secondary outcomes) compared to non-breathwork control groups. We searched seven databases, including two trial registers. The primary outcome of subjective stress included 12 randomized‐controlled trials (RCTs). Most studies were deemed to be at moderate risk of bias. The secondary outcomes of subjective anxiety and depressive symptoms comprised 20 and 18 RCTs, respectively.

The meta-analyses yielded significant small to medium mean effect sizes, showing that breathwork was associated with lower levels of subjective stress, anxiety, and depression than non-breathwork control groups. Our results thus showed that breathwork may have efficacy for improving stress and mental health. We urge caution, however, and advocate for nuanced research approaches with low risk‐of‐bias study designs to avoid a miscalibration between hype and evidence.

A key limitation of our meta-analysis was that, given the small sample size—likely due to the relative recency of the phenomenon of breathwork in the West—paired with a moderate risk of bias across included RCTs, the results should be interpreted very cautiously and not be extrapolated. Breathwork may help some but not others.

Nonetheless, breathwork could at least be part of the solution to meeting the need for more accessible therapeutic behavioral approaches to improving mental health. But again, more robust, well-designed studies are now needed to ensure that such recommendations are grounded in research evidence.

Public interest in and research on meditation has surged over recent decades. We may be at a similar cusp with breathwork and anticipate considerable growth in the field. Given the close ties of breathwork to psychedelic research, this could further accelerate growth. The scientific research community can build on the preliminary evidence provided here and thus potentially pave the way for effective integration of breathwork into public health.

The vast majority of my time spent as a first-year PhD candidate was devoted to this research project. I would like to thank my colleagues and collaborators at the University of Sussex and University of Oxford, along with the editor and reviewers at Scientific Reports for improving our work. Lastly, this research would not have been possible if it was not for the Sylff Association. I hope that this is only the beginning.

I am launching some of my own empirical breathwork studies soon with the Psychology and Medical Schools here at Sussex and with the University of California San Francisco (UCSF). I am also writing a physiologically oriented review with the Brighton and Sussex Medical School, and I am a co-investigator on The Breathwork Survey, launched by the Centre for Psychedelic Research at Imperial College London.

Train over Plane, Psychedelic Breathwork, and ICPR 2022

In late 2022 I traveled to Amsterdam and Haarlem in the Netherlands for ICPR 2022 (Interdisciplinary Conference on Psychedelic Research), primarily for a workshop the day before on breathwork, my research focus (Breathwork as Psychedelic Therapy).

As part of its green commitment, the University of Sussex School of Psychology has launched a new “Train over Plane” travel fund, which supports travel to conferences by train instead of plane. As a doctoral researcher I was fortunately one of the first to try it out, so I share my thoughts below on my experience with the trip I made to the Netherlands.

I had a profound experience that I could never have imagined or expected from breathwork (and so much more). I have undergone a personal paradigm shift and have gained an newfound respect for the therapeutic potential of breathwork as and for psychedelic therapy. The experience was invaluable and has made me view psychedelic breathwork under a new lens, which will benefit my future research and work.

Moreover, I connected with researchers and clinicians, some of whom were very interested in The Breathwork Survey that I am working on with the Psychedelic Research Group at Imperial College London. I had a lot of fun and had some lovely down regulation time the day after it had all finished.

Brussels after riding the Eurostar for my first time.

I wanted to use the Train over Plane fund because train is my favorite form of transport by far and is fortunately more eco-friendly than flying, saving up to 90% in carbon emissions. I had never been on Eurostar before so was glad to find out that it travels to Amsterdam. For the first journey I changed trains at Brussels, and the return leg was direct. Another great thing is that trains between Brighton and London St. Pancras International are direct.

Although the journeys took around two working days (one there and one back), I particularly enjoyed the comfort of traveling by train compared with flying, feeling much less restricted and freer. I also made friends with a lecturer at Kings College London on their way to a conference in Utrecht. I would encourage everyone at the Sussex School of Psychology to use the Train over Plane fund if traveling within the UK or mainland Europe.

I am now looking forward to ICPR 2024 . Hopefully there will be some research being presented on breathwork next time (my meta-analysis)! I would like to thank the Open Foundation and Open Up for organizing the ICPR conference and (breath)workshop, respectively; Sylff once again for funding me and making all this possible; my supervisors Kate Cavanagh and Clara Strauss for giving me their advice; Charlotte Rae and Harry Lewis for setting up the Train over Plane fund; and Mitzi Tahsin and Fran Barnard for assisting me when booking through the Key Travel platform.

Yes, that is me in the photos here (including my brain while doing breathwork in the MRI scanner at Sussex)!

Most importantly, thank YOU for reading (and breathing)!

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投稿者 : ld-sylff

Sylff@Tokyo: Colmex Fellow Analyzing the Zainichi Experience

February 8, 2023

Andrea Chapela, a writer and 2021–22 Sylff fellowship recipient at El Colegio de Mexico, visited the Sylff Association secretariat in Tokyo on December 14, 2022. She is currently enrolled in a master’s degree program in Japanese studies to explore the Zainichi experience in the novels of the Japanese-Korean writer, Lee Yangji.

Andrea Chapela (second from right), flanked by (from left) program officer Yue Zhang, director Keita Sugai, and program officer Maki Shimada.

Chapela has a unique background, having studied chemistry at the National Autonomous University of Mexico before earning an MFA in creative writing from the University of Iowa. She is multilingual, being conversant in Spanish, English, German, and French, and is also an award-winning writer, having published several books in the categories of fantasy and science fiction.

She received the Gilberto Owen National Literature Prize in 2018, the National Juan José Arreola Literature Prize in 2019, and the National Joven José Luis Martínez Essay Prize in 2019.

She was in Tokyo in December 2022 to conduct research on the work of Lee Yangji, who won the 100th Akutagawa Prize for her novel, Yuhi (Sunset). Chapela is analyzing 4 of Lee’s 10 novels on the topic of conflict of identity as a second-generation Zainichi (literally, “foreign residents” but usually referring to ethnic Koreans remaining in Japan after World War II and their descendants). Her research looks not only at the history of the Zainichi but also their literary works and the inclusion of Korean linguistic elements into the Japanese language.

We thank Chapela for visiting the Foundation during her stay in Tokyo and sharing news of her research. We wish her continued success in her academic and literary endeavors.

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投稿者 : ld-sylff

Early Compensatory Basic Concepts Intervention Needed for All Grade R Learners

January 27, 2023
By 25517

Louis Benjamin (University of the Western Cape, 2001) received a Sylff Project Grant (SPG) to disseminate the Basic Concepts Program in Northern Cape Province, one of the poorest regions of South Africa. The program he developed is designed as a cognitive intervention for preschool children to enhance their preparedness for early school education and beyond. Despite the challenges posed by COVID-19, the SPG program, implemented from 2019 to 2022, has succeeded in promoting learning and thinking in young children. The following article is reprinted from the website of Basic Concept Unlimited, an NGO led by Benjamin to promote the Basic Concepts Program in South Africa.

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The Basic Concepts Programme (BCP) is considered the first compensatory cognitive intervention programme for young learners (5-9yr olds) that has been implemented extensively in South Africa. The BCP is currently being scaled throughout the Northern Cape and has been implemented extensively in the Western Cape as well. It is our contention that a compensatory cognitive intervention programme like the BCP needs to be implemented on a national scale in South Africa.

But why should there be a need for such an intervention programme in the first place? Should we not rely on the national curriculum (CAPS) or other validated and established general education programmes to address the educational needs of young learners?

We incorrectly assume that merely attending a pre-school or school would adequately address the educational needs of most children. However, through our research at the Basic Concepts Foundation over the past 18 years, we have consistently found that 70% of school starters are not school prepared. In addition, researchers have found that 78% of Grade 4 children in South Africa were not able to read for meaning. Why is school attendance not a good predictor of learning? It might be a good start but it certainly is no guarantee that children will learn. What then would guarantee that all children learn?

We incorrectly assume that children would automatically ‘hook into’ the curriculum as if the curriculum would mould itself towards the needs of every child. The curriculum provides only the content to be taught to all children and does not concern itself with pedagogy. Many children have never even experienced the inside of a classroom or encountered a formal instructional situation, yet inside the classroom we expect them to respond in vastly different and ‘schooled’ ways that emphasize logic and scientific reason over trial and error guessing. Thus lack of exposure to this school reasoning is an important cause of failing to learn.

And so starts the tragic mismatch between the teacher, curriculum, and learner. These are the critical aspects that define the dynamics of learning and often they never align. We know that learners who are not engaged in learning find it difficult to thrive at school, and yet faulty assumptions about the automaticity of learning abound. Teachers are required to follow the curriculum, and often very rigidly, as this forms a central part of how they are monitored and evaluated. Yet, there is a need for a developmental and humanistic approach to connect learners to the curriculum content through a caring adult inside the classroom.

Another aspect is that learners often start school with enormous foundational deficiencies which if not addressed in the curriculum, might be exacerbated and even stymie learning. The problem is that merely trying to plaster the gaps with content does not help, particularly if that content is not presented at the right time in the right way. Furthermore, some concepts are developmentally more important than others. Through our work at the Basic Concepts Foundation, we have become increasingly aware of the importance of establishing the fundamental conceptual systems of colour, shape, size, position, number, and letter to support future learning.

Teaching the core conceptual content, however, is a delicate process that requires an enormous amount of sensitivity from the teacher. One might compare the level of knowledge and skill needed to delicately guide the child to that of a gardener who needs to know exactly how much sun or water to give to his/her plants for them to thrive. The BCP attunes teachers to this complex human process by providing them with the tools (methods and approaches) to get a better understanding of the learning needs of their children so that they can thrive.

Finally, we find that children who become positively connected to their teachers will also start to trust them. Such children find that being schooled (which includes learning how to reason, think, develop ideas and communicate) helps them to make sense of the world and in fact, enlarges their world as they start to develop the confidence to expand their actions and thinking. Children who are self-initiating and become more self-regulating are driven to learn for the sake of learning. The opposite is true for dependent and passive children who wait for their teachers to teach them the curriculum and who will most likely not flourish or thrive.

Thus we have uncovered some surprising truths about learning:

Going to school does not equate to learning.
School reasoning differs significantly from everyday reasoning.
Learning involves much more than a curriculum.
Learning is based on the primacy of ideas, basic concepts and language.
Teaching is more than science; it is part art, compassion, and interaction.
Confident and self-assured children are better suited to learning.

The Basic Concepts Programme (BCP) incorporates all 6 of these areas. We cannot assume that all children are hard-wired for school learning; nor are all educational settings prepared for the challenges that we find in the South African context. We should also not expect the education system (schools, curriculums, or teachers) to automatically accommodate the complexity of difficulties that children experience. We, therefore, propose that programmes like the BCP be extended across the country into more pre-schools and primary schools alongside the curriculum, not only to jump-start learning but to enrich teaching and learning, helping children to thrive and learn. We need to be sure that the intervention programmes used to produce change are based on valid theoretical models of learning and cognitive development. The BCP has been particularly thorough in establishing its scientific validity through an extensive doctoral study and action-based fieldwork over the past 18 years. It is urgent that we start to address the actual reasons that so many of our children continue to fail to learn through the universal introduction of an early years cognitive intervention programme that has been shown to promote learning, thinking and language in young children.

Reprinted from the website of Basic Concepts Unlimited.

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投稿者 : ld-sylff

Teaching Myself to Be a Teacher, Learning How to Be a Student, Educating Others to Educate Themselves

January 23, 2023
By 24051

Rui Caria, a PhD candidate and teacher at the University of Coimbra, describes his personal journey to becoming the teacher that he wished he had had. The journey has led him to create a YouTube channel as well as a new course at the university that addresses the questions of why study and how to study. He draws on literature as a means of bringing to life the concepts that he teaches.

* * *

In 2019 I became a teacher and a PhD candidate at the same time. Becoming a teacher didn’t make me jump to the other side of the classroom, it only put me on both sides.

I thought of myself as someone familiar with the side of the student. Not because, at that point, I had six years of university education behind me, but because of the challenges I faced during those years as a student.

Law school had been challenging for me. I entered one of the most demanding faculties in Portugal very unprepared. As a high school student who only studied on the evening before his exams, I suddenly found myself faced with thousands of pages of reading material, hours of lectures by people who didn’t captivate me, and studying things that, as it turned out, I didn’t find that interesting. On top of that, there was no certainty that I could afford the next tuition.

These challenges made me pose many questions regarding education. What is the value of education? What does it mean to be a student? How would this education aid myself and others around me? How could I truly educate myself?

Talking with many of my fellow students throughout, I quickly learned that I wasn’t the only one posing those questions. Many students didn’t know why they were studying. They had to make a choice at 18 years old, did it as best they could, and now found themselves asking if they had made the right one.

These questions never left me. Not after I graduated, not after I did my master’s degree, and not when I became a teacher and PhD candidate. On the contrary, now more than ever, I felt the weight of their importance. I was on the receiving end of the questions and felt the need to be able to give answers. If I didn’t, I felt that I didn’t deserve to be a teacher and couldn’t keep being a student.

From early on, I saw being a teacher as an opportunity to do good; to have a positive influence on the lives of young people. Perhaps it was because, as a young student, I wished someone had done that for me. I wanted to be a teacher capable of offering young students a “why” that would drive them to keep chasing their education to its fullest potential.

Whatever the outcome of my journey might be, I had to better myself and take action: become an agent, rather than a subject, of education.

I decided that I should be able to teach my students beyond the subjects of my lectures. This meant finding ways in which these subjects related to the world and to individuals themselves. I needed a connection between these realities that was appealing, accessible, and enriching.

Thinking about this, I realized how I had come into contact with a variety of subjects through literature. Stories had made me more interested in philosophy, psychology, history, sociology, and even physics. They did it either by allowing myself to suffer like a character whom chance would never allow me to be or by plunging me into an immersive world that the currents of time would never allow me to swim to.

Why simply write a concept on a blackboard and point at a textbook when you can bring it to life through the words of some of the most eloquent, imaginative, and wise people in the history of the world?

I saw the potential of stories to enrich the way I taught law and the way my students learned. But I also knew it would be difficult to tell students, “Read the subject’s textbook, your notes. . . . Oh! And also, this 400-page novel.” People have smartphones with high-speed Internet and infinite scroll; one must know what he is competing against. Innovation was the answer.

I created a YouTube channel where I read small portions of classical works of literature that touched on topics of law. The videos were small and gave a short explanation of how the specific portion related to a specific concept. Videos were uploaded monthly during the semester and, at the end of each month, students who participated in the project were invited to discuss the ideas of the book and relate them to what was taught in class.

It gave a new depth and life to what we talked about in class. Suddenly, the concept of justice wasn’t just something you read on a textbook but a difficult problem that Aeschylus, the father of tragedy in Ancient Greek theater, posed against the judgment of Athena herself in one of his plays. The death penalty wasn’t just a remote idea, it came to be seen through the eyes of Albert Camus’s character Meursault as he ponders the meaning of truth waiting for the guillotine.

For this project, I was awarded the 2021 Prize for Pedagogical Innovation by the University of Coimbra.

The author holds the plaque of the Prize for Pedagogical Innovation that he received in 2021.

III

I wasn’t completely satisfied after receiving the prize. I had thought carefully about the project and decided it was worthy of pursuit, otherwise I wouldn’t have done it; and it proved to be useful and innovative, otherwise it wouldn’t have been awarded. Still, I came to find its scope limited. I was teaching my students beyond law and pointing them to literature and its ocean of ideas, but there were many more things that I wanted to teach them and couldn’t inside the confines of my lectures on law.

I still saw many of them struggling with their role as university students. I saw lack of motivation born from a sense of uncertainty about the future. I understood that many wanted to learn more and efficiently but didn’t know how to study. For many, as was the case for myself during my graduate years, everything was a question.

I took it upon myself to provide answers as best as I could. I decided to create a full course, for free, open to all the students at the university, designed to answer two big questions: Why study? How to study? I pitched the idea to the vice dean responsible for the development of undergraduate students and got the approval to create and teach the course.

For months, apart from everything else I was doing, I devoted myself to research and thinking, as honestly and as well as I could, about the answers I would give.

I went after the “why.” My approach to the importance of education had always been grounded in the literature that helped me through tough times. Existentialist philosophy had come to frame much of my world view, especially the work of Albert Camus.[1] The idea of gathering strength within yourself in the face of a world that was indifferent to your existence was dear to me. The intuition in me came to be that, in some way, education should serve to make you stronger. On the other hand, the works of Dostoyevsky had made me believe that there was tremendous value in the good acts one can do for people and that the memory of good could sustain you for a lifetime. Education wasn’t only about making you stronger but about making you stronger so you can be good and help other people.

As I read beyond my literary interests and started to look at how models of development relate to education, I came across the notion of the human capabilities approach in the work of Martha Nussbaum, which resonated with my intuition. Education could in fact be conceptualized as a means of developing capacities in individuals that, in turn, would help them raise other individuals and eventually their own society.

The new challenges posed by the demands of writing a PhD thesis had already put me into contact with the “how” of studying. As I read more about it, it became clearer that studying should be done in a way that was both effective and efficient. The tools necessary to study in this way overlapped with the methods of peak performance that were applicable in several other fields. They lead to the best results. But to perform at your peak, changes in your environment and in yourself were required. Habits must be changed, attention must be sharpened, mindsets must be reinforced. And a vision of the future must be kept vivid and clear: that you can forever learn, forever grow stronger, forever be better, for yourself and for others.

I learned about all of these things and taught them all, for the first time, to the several students that attended the first edition of the “Why Study, How to Study” course at the University of Coimbra.

Creating and teaching a course to students at the university where I studied and now teach was, without a doubt, something I never thought I would be able to do. But it’s one of the most meaningful things I have ever had the honor of doing. Now, I’m glad I had all those doubts as a young man arriving at university. I’m thankful for the suffering that brought them. With time, they transformed from ghosts to guides. I stopped running away from them to start running toward them, and in doing so, I found myself having a journey that I deem worthy of dedicating these words to. One where I had to teach myself to be a teacher, because I wanted to be the one I never had and the one my students deserved. One where I learned how to be a student by never ceasing to ask questions, by not giving up on the hard journey to find the answers. One where I educated others to educate themselves, because I believed there are few greater gifts.

[1] I previously wrote about him in another article for Sylff Voices (https://www.sylff.org/news_voices/28458/).

A video of the author talking about the project can be found here: https://www.youtube.com/watch?v=d54F2XdZC4w&ab_channel=UniversidadedeCoimbra

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投稿者 : ld-sylff

Sylff@Tokyo: Integrating Disaster Management into Tourism Development

January 19, 2023

Imran, center

The Sylff Association secretariat was pleased to welcome Sarojini Imran, a 1999–2001 fellowship recipient at the University of Indonesia, on January 13, 2023, as our first visitor of the new year. It has been over 10 years since we last met her at the BABA (Building A Better Asia) retreat in the city of Nara in 2011. This time, she was visiting Japan as a member of a research team on public-private partnerships in disaster management in tourist areas.

Imran is currently teaching in the Faculty of Tourism at the University of Pancasila in Indonesia and heads the faculty’s Research and Community Service Unit. An expert of urban planning, she has extensive knowledge that can be applied to tourism development and enjoys working in the field.

Rural areas in Indonesia have high tourism potential because of their cultural assets and natural beauty. But steps must also be taken, Imran says, to manage the natural disasters that often strike those areas. Her research team, comprising university colleagues and a government official, chose to study Japan because the country, like Indonesia, also experiences many earthquakes, volcanic eruptions, and tsunamis. Her team visited Nagoya, Sendai, and Fukushima to gain insights into disaster management through interviews with government officials, hotel managers, and transport operators.

In addition to describing her current research activities, Imran shared her views on how the Sylff community can enrich fellows’ career development. As longstanding chair of the University of Indonesia’s Fellows Association, her current challenge is to attract new Association members in the post-COVID era. She hopes to draw on her academic experience to strengthen cooperation among members of the global Sylff community.

We want to thank Imran deeply for choosing to visit us on her only free day during her Japan visit and for sharing her valuable observations on ways to make the Sylff network more useful for fellows. We wish her continued success in her future endeavors.

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投稿者 : ld-sylff

Sylff News 2022: Best Wishes for the Holiday Season from the Sylff Association Secretariat!

December 21, 2022

(Seated, from left) Keita Sugai (director), Mari Suzuki (executive director), Yoko Kaburagi, (standing, from left) Maki Shimada, Yumi Arai, and Sachiko Matsuoka (deputy director).

The pandemic continued to pose a challenge for many people around the world in 2022 and to restrict their daily activities. To work around such constraints, the Sylff Association secretariat introduced two new support programs－Sylff Research Abroad without Overseas Travel and the Sylff Research Grant—to help Sylff fellows pursue their research goals.

We were pleased to resume in-person meetings with Sylff fellows and SSC members who visited our office, as well as to participate in online Sylff orientation meetings.

We will continue to support Sylff fellows next year with the hope that 2023 will see a further easing of COVID restrictions so they will be able to conduct their activities more freely.

Follow the links to the Sylff News articles uploaded in 2022:

Support Programs

Jan 5, 2022　
Awardees of SRA without Overseas Travel for Fiscal 2021

Apr 18, 2022
New Support Program to Be Launched for Doctoral and Postdoc Fellows

Jun 1, 2022
Preliminary Registration for Sylff Research Grant (SRG) Now Open

Dec 19, 2022
Sylff Research Grant (SRG) Recipients for Fiscal 2022

Sylff@Tokyo

Jun 10, 2022
Sylff@Tokyo: Bulgarian Fellow Investigating Japanese Policy toward the Balkans

Oct 18, 2022
Belgrade Rector Visits Chairman Sasakawa and Sylff Association Secretariat

Dec 13, 2022
Sylff@Tokyo: Visit by Waseda Fellow Shino Hateruma

Sylff Fellows around the World

Apr 26, 2022
Two Jadavpur Fellows Working toward a More Just and Inclusive Society

Apr 27, 2022
Sylff Orientation FY2022 for the Institute of Political Education “Pedro Arrupe”

Voices from the Sylff Community

Apr 25, 2022
COVID Vlogs from 49 Fellows Offer a Snapshot of Pandemic-Affected Lives

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投稿者 : ld-sylff

The Rise of Civilizational States: Civilizational Discourse in International Relations

December 20, 2022
By 29256

Tamas Dudlak, a 2021 Sylff fellow from Corvinus University of Budapest and a recipient of a Sylff Research Abroad grant in 2021, here discusses the concept of the civilizational state, developments surrounding it, and how it is exploited in politics. Confrontational civilizational narratives serve to create group cohesion by building on a sense of in-group pride, Dudlak points out, but efforts feeding on such differences cannot be the basis for peaceful coexistence.

* * *

The discourse on civilizations has taken hold in international politics since Samuel Huntington’s famous book on the “Clash of Civilizations.” The emergence of the multipolar world order and the cultural turn in the 1990s has enhanced the importance of civilizational differences. The prominence of civilizational identity is not only a reaction to globalization but is itself part of the globalization process. The globalization process pluralized the identities within and beyond the state. Although civilization as a unit of analysis is highly contested, its importance lies in its frequent usage in cultural and political debates[1] and is often considered “an institution and an actor in international politics” (Yeşiltaş 2014, 69). Drawing on Johann Arnason, Fabio Petito (2011, 767) argues for “civilizations, defined in a fundamentally culturalist-religious sense.” Civilization is an essentially cultural entity based on imagined and/or actual cultural links between societies (nations) (Tetik 2021, 4).

Ideas Surrounding the Concept of the Civilizational State

As the political theorist Christopher Coker (2018) noted, we now live “in a world in which civilization is fast becoming the currency of international politics.” In his book, Coker analyzed the idea of the civilizational state through the examples of Western civilization, Japan, China, Russia, India, and the Muslim civilizations. The phrase “civilizational state” was popularized by the British writer Martin Jacques (2012), and Weiwei devoted a book to explaining the phenomenon in contemporary China based on “a new model of development and a new political discourse” (Weiwei 2012, x).

The discourse on civilization has been reactivated by three developments of global implications:

The crisis of the Western liberal establishment and Western countries. Europe’s crises continue after the global economic crisis. The West “lost its monopoly over the globalization process” as significant development models and opposing value systems exist (Sherr 2008, 9). A series of crises have shaken the Western world and the European Union: the identity crisis of the Union in the aftermath of the EU constitution referenda, euro crisis, financial crisis, weakening liberal democratic ethos, unfulfilled economic promises in East-Central Europe, foreign policy failures in the Middle East and Ukraine, migration crisis, and Brexit (Öniş and Kutlay 2019, 2–4). These events and processes have weakened the EU’s soft power, its main strength in the international arena. It is “a crisis of Western values, or defined more broadly, of the Western system” (Moreh 2016, 3).
The rise of identity politics and populism as cultural resistance (Kriesi et al. 2008) and the global resistance against the neoliberal mainstream parties—in the form of both right- and left-wing parties. Chryssogelos (2018) argues that the content of populism is ideologically not cohesive. However, the different national populisms are unified in their practices of defining themselves in opposition to the conception of an “internationalized state” (heavily influenced by international actors), and they promote the so-called “new sovereign state.”
The economic and political rise of Asian nations with large populations and historically significant independent cultures or civilizations (India and China) (Acharya 2020, 140). In the nineteenth and twentieth centuries, modernization and Westernization went hand in hand, which in practice meant that the Western “recipe” for economic and political development was adopted. The rise of alternative and successful economic and political systems beyond the West (especially in Asia) has disrupted the unity of modernization and Westernization and given rise to the idea that it is no longer necessary to adopt Western “values” in order for a nation, community, society, or civilization to be economically and politically successful.

The discourse of civilization makes it possible to thematize the constant confrontation and cultural conflicts of values that affect the everyday course of life. These sites of disputes are exploited by strong leaders who take the lead as the central character of the narrative, creating their story through their rhetoric (wordcraft) and their performative action (stagecraft) (Uhr 2014). Confrontational civilizational narratives build on a sense of in-group pride, exceptionalism, and an essentialist understanding of a particular civilization. The rich and complex cultural foundation of a given civilization can be selectively used for the intended political purpose.

The importance of antagonisms lies in the fact that it is along these lines that the political identity of a group can crystallize and separate itself from its environment. The creation of group cohesion is the goal of all political actors. The most significant part of political image-building is about highlighting differences and putting things in antagonistic terms: “in-group versus out-group, good versus evil, moral versus immoral, nation versus anti-nation, pure people versus corrupt elite, and patriots versus traitors” (Selçuk 2016, 5).

The civilizational discourse is usually centered on the idea of restoration, feeding on the image of greatness in the past, its moral and material success, and its predictability. (The historical time is divided into two sections: the first is the recent past that must be changed, and the second is the distant past, which provides the ideal for changing the recent past.) The civilizational state discourse places the past in a macro-historical perspective and thus seeks to “restore” the meaning of history (Coker 2018, 18). The attachment to the past also indicates future possibilities and directions for action in the present. Moreover, the past is not only a guiding line in the present but is often projected “as an aspirational vision for the future” (Akçalı and Korkut 2012, 611).

The Hagia Sophia Museum—originally a Christian church, converted into a mosque in 1453—was reconverted into a mosque in the summer of 2020. This step manifests the serious commitment of the Turkish government toward the Ottoman past. Photo taken by the author in Istanbul in 2015.

Use of Civilizational Discourse by Governments

In one of my recent works, supported by a 2022 SRA grant, I utilize the concept of civilizational state based on Coker (2018) to understand the domestic and foreign policy choices of the current Hungarian and Turkish governments. The civilizational discourse is the narrative that civilizational states employ, and it constitutes a political-ideological formation relying on the idea of distinctive identity traits and the representation of these identity constructions in the international arena. The civilizational discourse of the Hungarian and Turkish governments is connected to the global rise of identity politics and serves to strengthen the power of the states amid the constant challenges against state sovereignty. Both the Turkish and Hungarian political systems rely on a mixture of national and religious legitimacy (Islam and Christianity, respectively) and use these to extend the scope of foreign policy activism. Acharya (2020, 141) calls this self-aggrandizement and identifies it as one of the critical features of civilizational states. These states can enlarge their area of interest and influence through extensive identity politics.

To be effective, the discourse does not have to be valid or accurate; what matters is its plausibility. Civilizational states selectively draw on their respective civilizational “heritage” to create a thorough and coherent Weltanschauung, a worldview that can be projected onto everything, making political struggles more palpable for the audience. These narratives function as simple storytelling so that one can live, connect, and empathize with the story. A successful narrative explains past grievances and offers a tale of the future. Yuval Noah Harari argues that in the age of mass media, political communication needs to tell a story whose coherence, rather than its veracity, is essential (Harari and Kahneman 2021). The coherence must be both internal and emotional. The former implies that while having its own logic, the story has a specific explanatory power, while the latter principle requires that the story contain the clash between good and evil. In politics, therefore, the success of political organizations increasingly depends on effective communication rather than ideological and political coherence.

The Hungarian Parliament refurbished in “Eastern” style, referring to the growing interest of the Hungarian government in Eastern powers. Photo taken by the author during the ARC 2021 exhibition in Hungary.

The culture war, or the practice of securitization of culture, is based on resistance to the free flow of culture. Supporters of culture war aim to confront identity groups within and outside the country to change the mainstream and achieve cultural hegemony by taking identity politics to an imagined cultural battlefield. Culture war starts from the premise that the political opponent has a coherent cultural system, but its intellectual and philosophical foundations are inappropriate (disconnected from reality). These are means in the hands of ideational regimes to challenge their opponents over the meaning and principles of politics. For example, in the discourse of the current Hungarian government, the stakes of the liberal versus conservative debate have risen to the level of civilization, as the two opposing sides fight each other over the interpretation of the philosophical foundations and values of Western civilization.

The conflict between civilizations is far from inevitable, as many claim. Indeed, peaceful coexistence between civilizations has dominated daily life for most of history. However, invoking antagonism between civilizations in an age of uncertainty is undoubtedly simple. To strengthen the identity of political-cultural communities, the question “Who are we?” and “Who are we not?” must be answered. But efforts that deepen the differences between civilizations cannot be the basis for peaceful coexistence.

[1] Lately, the French president Emmanuel Macron attached importance to the “civilizational battle” for defending liberal values and democracies. “We must give content, perspectives and meaning to our liberal values, in the political sense of the term, in the philosophical sense of the term, and show the strength of our democracies. … It is the backsliding in the minds and mentalities. And as such it is a cultural, civilizational battle that we must fight.” (Petrequin 2021)

References

Acharya, Amitav. 2020. “The Myth of the ‘Civilization State’: Rising Powers and the Cultural Challenge to World Order.” Ethics & International Affairs 34, no. 2 (Summer): 139–56.

Akcali, Emel, and Umut Korkut. 2012. “Geographical Metanarratives in East-Central Europe: Neo-Turanism in Hungary.” Eurasian Geography and Economics 53 (5): 596–614.

Chryssogelos, Angelos. 2018. “State Transformation and Populism: From the Internationalized to the Neo-Sovereign State?” Politics 40, no. 1 (February): 22–37.

Coker, Christopher. 2018. The Rise of the Civilizational State. Cambridge: Polity Press.

Harari, Noah Yuval, and Daniel Kahneman. 2021. “Daniel Kahneman & Yuval Noah Harari in Conversation.” YouTube, April 13, 2021. https://www.youtube.com/watch?v=7yhg7NmTeVg.

Jacques, Martin. 2012. “China Is a Civilization State.” The Economic Times, July 19, 2012. http://www.martinjacques.com/when-china-rules-the-world/china-is-a-civilization-state/.

Kriesi, Hanspeter, Egar Grande, Romain Lachat, Martin Dolezal, Simon Bornschier, and Timotheos Frey. 2008. West European Politics in the Age of Globalization. Cambridge: Cambridge University Press.

Moreh, Chris. 2016. “The Asianization of National Fantasies in Hungary: A Critical Analysis of Political Discourse.” International Journal of Cultural Studies 19, no. 3 (May): 341–53.

Öniş, Ziya, and Mustafa Kutlay. 2019. “Global Shifts and the Limits of the EU’s Transformative Power in the European Periphery: Comparative Perspectives from Hungary and Turkey.” Government and Opposition 54, no. 2 (April): 226–53.

Petito, Fabio. 2011. “In Defence of Dialogue of Civilisations: With a Brief Illustration of the Diverging Agreement between Edward Said and Louis Massignon.” Millennium: Journal of International Studies 39, no. 3 (May): 759–79.

Petrequin, Samuel. 2021. “Macron: EU Needs to Fight ‘Illiberal Values’ inside Bloc.” Associated Press, June 25, 2021. https://apnews.com/article/europe-government-and-politics-5467b6be4d12a71764fa48788eb30740.

Selçuk, Orçun. 2016. “Strong Presidents and Weak Institutions: Populism in Turkey, Venezuela and Ecuador.” Southeast European and Black Sea Studies 16 (4): 571–89.

Sherr, James. 2008. “A Dangerous Game.” The World Today 64, no. 10 (October): 8–10.

Tetik, Mustafa Onur. 2021. “Discursive Reconstruction of Civilisational-Self: Turkish National Identity and the European Union (2002–2017).” European Politics and Society 22 (3): 374–93.

Uhr, John. 2014. “Rhetorical and Performative Analysis.” In The Oxford Handbook of Political Leadership, edited by R. A. W. Rhodes and Paul ‘t Hart, 253–66. Oxford: Oxford University Press.

Weiwei, Zhang. 2012. The China Wave: Rise of a Civilizational State. Hackensack, NJ: World Century Publishing Corporation.

Yeşiltaş, Murat. 2014. “Turkey’s Quest for a ‘New International Order’: The Discourse of Civilization and the Politics of Restoration.” Perceptions 19, no. 4 (Winter): 43–76.

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投稿者 : ld-sylff

Sylff@Tokyo: Visit by Waseda Fellow Shino Hateruma

December 13, 2022

Shino Hateruma, a 2016 Sylff fellowship recipient at Waseda University, visited the Sylff Association secretariat in Tokyo on November 30, 2022. She received a PhD in international studies earlier this year from the Graduate School of Asia-Pacific Studies, Waseda University, for her research on the US military’s overseas presence and Asia-Pacific security.

Hateruma, second from left.

Born in Okinawa Prefecture, which hosts the largest number of US bases in Japan, Hateruma grew up amid a series of often tragic incidents and accidents committed by US military personnel. She has since developed a deep interest in the reasons for the US presence in her hometown, prompting her to undertake research on ways to resolve Japan’s Okinawa base problem through international comparison.

She is currently engaged in research at the Tokyo Institute of Technology and Okinawa International University and actively shares her analyses and perspectives on America’s overseas military presence at seminars and events throughout Japan. She plans to publish a book and journal articles based on her doctoral dissertation in both English and Japanese and expresses a strong desire to contribute to the global Sylff community.

Warm congratulations on completing her PhD while raising her now two-year-old child, and best wishes for a successful and rewarding career.

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投稿者 : ld-sylff

The Experiences of Indian Couples during the COVID-19 Pandemic

December 6, 2022
By 29781

Priyanshi Chauhan is a 2021 Sylff fellow conducting doctoral research at the Centre for South Asian Studies, Jawaharlal Nehru University. In this article, which is based on a study first published in Gender Issues, Chauhan discusses how gender inequalities have become more prevalent in India under the COVID-19 pandemic. Read on to learn about the ways in which the adoption of work-from-home arrangements has affected men and women differently among dual-earner families in Indian cities.

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The COVID-19 pandemic has exacerbated the already existing gender inequalities, with substantial implications on how women navigate the work-from-home settings. One of the ways in which the pandemic has affected women differently than men is through the increased burden of unpaid work. Prior to the pandemic, women in India were already spending more time on unpaid work (351.9 minutes a day) as compared to men (51.8 min/day) (NSO 2019). In addition, women spent an average of 367 min/day on paid activities compared to 486 min/day by men (NSO 2019). Thus, not only do women already bear a disproportionate burden of unpaid work, but employed women work for much longer hours than men.

Adding to it, the pandemic has created new types of unpaid work including homeschooling, caring for more people who now stay indoors, and sanitization and hygiene needs, which have added to women’s work. Simultaneously, the pandemic has led to the collapse of spatial separation between the workplace and household due to the adoption of work from home. This is significant because the distinction between paid work and unpaid care work emanates from the site of their performance. As both paid and unpaid work are performed within the household during the pandemic, this is likely to have implications on how men and women navigate work from home. Accordingly, I conducted semistructured interviews with 30 dual-earning married couples in India in the months of April and May 2021 to understand how gender intersects with the experiences of work from home in the household (Chauhan 2022). All participants in the study are from tier-1 metropolitan cities in India: 12 from Delhi, 6 from Bangalore, 5 from Mumbai, 3 from Chennai, and 4 from Hyderabad. All are post-graduates and are working professionals in the corporate sector. Interviews were conducted virtually because of the pandemic-related restrictions. All participants were interviewed separately from their partners. The findings are discussed below.

Sharing of Unpaid Work

Both men and women reported that their time spent on unpaid work increased during the pandemic. However, it would be amateur to conclude that gender inequalities in unpaid work have vanished. It has been found that for men, unpaid work is in addition to activities like relaxation, leisure, and pursuing hobbies, as compared to women, for whom household chores and care work have replaced these activities.

The type of unpaid work that men and women perform can also be categorized as masculine type and feminine type. Men are found to be doing such unpaid work as grocery shopping and laundry, which need to be performed with less frequency and can be done based on their availability and convenience. On the other hand, women are responsible for such work as cooking and related work and cleaning the dishes, which have to be performed multiple times during the day and are time bound. In childcare as well, a distinction is evident where women are responsible for work that is essential to the everyday needs of the children, such as feeding and bathing, as compared to men, who are mostly their children’s playmates or watch over them when their mother is not available. Thus, women play a primary role as household managers and primary caregivers, while men contribute only in supportive roles.

Indian women struggle to maintain work-life segregation. (Source: Freepik)

Navigating the Gendered Space-Time Arrangements at Home

Men also have greater control over the use of household resources, such as a work desk or private workspace. Men’s productive work is prioritized over their responsibilities for unpaid work as well as women’s responsibilities for both unpaid and paid work. Since there is a higher value placed on men’s productive work, the household facilitates their professional commitments in the work-from-home arrangements. Men’s workspace requirements along with their need to maintain privacy and artificial segregation between work and life are prioritized over women’s requirements.

As per the findings, women have a private workspace with adequate infrastructure only in cases where there is enough space to have two separate rooms dedicated to work. The majority of women work from either their bedrooms or the living room. In both cases, women’s allocation of workspaces is contingent on men’s allocation of better workspaces for themselves. For instance, the women who are working from the bedroom have reported that their husbands have a separate private work room. Similarly, for women working from the living room, their husbands have used the limited space in the bedroom to make a workspace for themselves. As such, these women have involuntarily moved to the common spaces to continue working from home. Only two couples in the sample reported men working from the living room and women using separate private workspaces for themselves. This is because even if men continue to work from the living room, they are rarely interrupted by the family. On the other hand, moving to the living room for their wives would mean regular interruptions and expectations from the family members that they are available for them all the time.

Unpaid work is also an important factor in determining women’s schedule of paid work. This leads to the integration of work and nonwork domains not only in terms of physical boundaries but also at the level of behavioral and cognitive boundaries. For men, unpaid work does not determine their scheduling of paid work. Rather, it is the other way around, where their professional commitments determine their availability and participation in unpaid household chores and care work.

Return-to-Work Preferences

There is a preference for the hybrid work model among both men and women. However, there are gender differences in the factors that determine the preferences about returning to work. For women, continuation of work from home is contingent on the availability of domestic workers and other family members working from the office. Factors that are common to both men and women include spending more time with children, work-life balance, and social isolation, among others. Some women also expressed their preference to shift toward part-time jobs or quit the labor force permanently to better manage their household responsibilities. This is because of the increasing challenge of work-life balance that women faced during the lockdown and the lack of support by family members for women pursuing their career ambitions.

Critiquing the Assumption of Gender Neutrality in Work from Home

The experiences thus indicate that the assumption of gender neutrality in the mainstream work-from-home models is misleading. The mainstream models of work from home are popular for providing flexibility and greater control over work. However, when gender is integrated into work-from-home models, it constrains the autonomy of women in deciding when and where to work. The perceived control and autonomy of women in making choices regarding working from home is in itself a product of gender norms and gender roles. Unpaid work is also at the core of boundary management between the work and nonwork domains.

Men have managed to demarcate the two domains to a greater extent, especially for behavioral and cognitive boundaries due to their gender privilege. The relatively high value that is placed on men’s productive work has offered them options to create artificial segmentation in the work-from-home arrangements regarding physical boundaries as well. By contrast, women have experienced a complete merging of the two domains.

It is therefore necessary to mainstream gender considerations and unpaid work in the work-from-home frameworks. In the process, it needs to be underscored that women’s needs in the work-from-home arrangements are not addressed in isolation from the gender dynamics that unfold within the household. Gender equality is not only a woman’s issue but a power relation between the genders. As such, men must be equally engaged in conversations on gender equality both at the workplace and at home.

References

Chauhan, P. 2022. “‘I Have No Room of My Own’: COVID-19 Pandemic and Work-from-Home through a Gender Lens.” Gender Issues 39, no. 4 (December 2022): 507–33. https://doi.org/10.1007/s12147-022-09302-0.

NSO (National Statistical Office). 2020. Time Use in India—2019. New Delhi: Ministry of Statistics and Programme Implementation, Government of India.

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投稿者 : ld-sylff

Madness Not Allowed: A Review of Spiritual Travelers under Religious Conservatism in Indonesia

November 29, 2022
By 28871

Religious activists in Indonesia have taken to social media to harass spiritual travelers who do not belong to the Muslim majority. Jesada Buaban, a 2019–2022 Sylff fellow at Universitas Gadjah Mada, argues that the religious majority sees the spiritual travelers as morally sick persons who need to be cured. Jesada was a Theravada monk in Thailand for 18 years and now researches gender, violence, and religious legitimacy.

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Religious diversity in Indonesia is limited because religious organizations must express their nationalism. Minority religions are especially at risk when they are not in line with mainstream organizations like Majelis Ulama Indonesia.[1]^,[2] The state also forces its population to believe in God and identify as belonging to one (state-recognized) religion.

On a smaller scale, this Islamization paves the way for the rise of religious specialists who play a significant role in each province. Some activists are even popular on social media. These factors affect the lives of spiritual travelers who are seen as mad/insane persons who must be medicalized and convinced to change their behaviors. Ultimately, they become commercial objects of “moral restoration.”

Pilgrimage to the tomb of Muslim saints on Mt. Tidar, Central Java (photo by Jesada 2022)

In the Javanese tradition, visiting the tombs of saints (wali) is viewed as a pilgrimage. Some people also leave household life and become homeless, like an ascetic (petapa). These people tend not to cut their hair and wear old, dirty clothes. But since YouTube and Facebook became popular in Indonesia, such spiritual travelers began to be bothered by groups of social-media activists such as Sinau Hurip and Pratiwi Noviyanthi.

These two groups are non-profit foundations (yayasan). Sinau Hurip (Learning Life from Lives of Other People) has 1.01 million subscribers on YouTube (channel created in 2019). Meanwhile, Pratiwi Noviyanthi (Ripple) is followed by 3.4 million (channel created in 2020). The same names are used on Facebook. Videos are uploaded every day by the foundations’ teams, consisting of 5-10 members. The channels earn income via YouTube and Facebook advertisements.

These two groups look for the homeless or solo-traveling persons, sometimes acting on tips from their Facebook followers. They especially focus on people who travel on foot. Walking is the symbol of those who have no job, which means (in these YouTubers’ opinion) that they have mental problems and do not want to work, associate with friends, marry, or live a household life—all of which are contrary to Islamic practices. If someone wears a necklace or a rosary, they will be asked to remove it because it is considered heretical according to Islamic radicalism.

The YouTubers always begin by asking permission to talk with the spiritual travelers but turn to force if they deny it. Fights erupt in some cases. Even though the YouTubers start the disturbance, their compassion is emphasized—they are the ones who come to “help.”[3] The homeless are usually asked/convinced to cut their long hair, take a bath, wear new clothes (mostly clothes of the YouTubers’ foundations), and receive some food and drink, and then are allowed to leave.[4]

Talkative spiritual travelers seem to be disturbed less compared to the quiet ones: physical compulsion tends to occur less when the YouTubers can engage in a discussion with the traveler, even if they disagree on religious beliefs.[5]

Being non-talkative does not mean that the spiritual traveler must be mad or has a mental illness; they could simply be introverted, for example. But the foundations’ YouTube and Facebook followers seem not to understand the diversity of lifestyles. They perceive the two activist groups as heroes who help correct the distorted behaviors and beliefs of the spiritual travelers. Pratiwi always invokes the name of God, like saying “please go back, this is Allah’s word” when asking the spiritual traveler to stop their journey and return to their homeland.

If a commenter on YouTube or Facebook warns the groups to stop disturbing the spiritual travelers, writing “this person may be a saint (wali),” other followers will reply “there is no correct practice outside Islam. Muhammad is the last prophet and his teaching is complete.” Many commenters also suggest bringing the travelers to Islamic schools (pesantren) on the grounds that they would live as good Muslims.

Interestingly, there are no comments that directly mention human rights. In Indonesia, especially in the religious sphere, rights are not important. And few people consider photographing or recording a video of someone without consent as an ethical issue.

Michael Foucault said that medication is not pure science but a combination of medicine, economics, power, and society.[6] The “medical gaze” means the medical separation of a patient’s body and identity, in which people are dehumanized into an object of analysis based upon medical knowledge.[7]

The imagined “mad” persons in Indonesia are not judged by medical knowledge but by religious conservatism that does not understand nor respect those who are different from the Islamic mainstream.

[1] Jesada Buaban, “Online Waisak: Celebrating Discrimination of Indonesian Buddhists,” Journal of Human Rights and Peace Studies 7, no. 2 (2021), https://so03.tci-thaijo.org/index.php/HRPS/article/view/249397.

[2] Syafiq Hasyim, “Majelis Ulama Indonesia and Pluralism in Indonesia,” Philosophy and Social Criticism 41, no. 4-5 (2015).

[3] Sinau Hurip, “BRIINGAAS BANGET!!! Jempol Mas Adi Harus Dijahit Karena Robek di Gigit” [So violent!!! Brother Adi’s thumb had to be stitched because it was bitten], posted on June 24, 2022, Facebook video, https://www.facebook.com/sinauhurip/videos/1723907224628113/.

[4] Pratiwi Noviyanthi, “Lamongan!! Semua Warga Bilang ODGJ Ini Memakai Rambut Palsu Untuk Ngemis??” [LOL!! Everyone says this guy wears fake hairs to beg], April 21, 2021, YouTube video, https://www.youtube.com/watch?v=TZKlwSgCY0k.

[5] Sinau Hurip, “Macan Putih? Jalannya Emang Cepat Bangat, Apakah?” [White tiger? Travelling is really fast, is it not?], July 26, 2022, YouTube video, https://www.youtube.com/watch?v=2OO6osk9IZs.

[6] Michel Foucault, “The Crisis of Medicine or the Crisis of Antimedicine?,” Foucault Studies (2004): 9.

[7] Michel Foucault, The Birth of the Clinic: An Archaeology of Medical Perception (New York: Random House, 1973): 165.