Search Results (83)

Famed lawyer Clarence Darrow (1857–1938) argued strongly for an early-life public health approach to crime prevention, one that focused on education, poverty reduction, and equity of resources. Due to his defense of marginalized persons and his positions that were often at odds with his legal colleagues and public opinion, he was known as the Big Minority Man. He argued that the assumption of free will—humans as free moral agents—justifies systems of inequity, retributive punishment, and “unadulterated brutality.” Here, the authors revisit Darrow’s views and expand upon them via contemporary research. We examine increasingly louder argumentation—from scholars across multiple disciplines—contending that prescientific notions of willpower, free will, blameworthiness, and moral responsibility, are contributing to social harms. We draw from biopsychosocial perspectives and recent scientific consensus papers calling for the dismantling of folk psychology ideas of willpower and blameworthiness in obesity. We scrutinize how the status quo of the legal system is justified and argue that outdated notions of ‘moral fiber’ need to be addressed at the root. The authors examine recent arguments for one of Darrow’s ideas—a public health quarantine model of public safety and carceral care that considers the ‘causes of the causes’ and risk assessments through a public health lens. In our view, public health needs to vigorously scrutinize the prescientific “normative” underpinnings of the criminal justice system. Full article

Hundreds of Japanese features of war (field positions, tunnels, and fortifications) were constructed in Hong Kong during World War II. However, most of them were poorly documented and were left unknown but still in relatively good condition because of their durable design, workmanship, and remoteness. These features of war form parts of Hong Kong’s brutal history. Conservation, at least in digital form, is worth considering. With the authors coming from multidisciplinary and varied backgrounds, this paper aims to explore these features using a scientific workflow. First, we reviewed the surviving archival sources of the Imperial Japanese Army and Navy. Second, airborne LiDAR data were used to form territory digital terrain models (DTM) based on the Red Relief Image Map (RRIM) for identifying suspected locations. Third, field expeditions of searching for features of war were conducted through guidance of Global Navigation Satellite System—Real-Time Kinetics (GNSS-RTK). Fourth, the found features were 3D-laser scanned to generate mesh models as a digital archive and validate the findings of DTM-RRIM. This study represents a reverse-engineering effort to reconstruct the planned Japanese defense tactics of guerilla fight and Kamikaze grottos that were never used in Hong Kong. Full article

This study examines the role of creative resistance, or “artivism”, in Nigeria’s #EndSARS movement, a youth-led campaign against police brutality that peaked in October 2020. Drawing on Robert Entman’s Framing Theory, it analyzes how different art forms reframed public perceptions of the Special Anti-Robbery Squad (SARS) and countered government efforts to delegitimize the protests. Using a qualitative approach, the research employs purposive sampling of Twitter-sourced art forms to explore how these pieces exposed systemic injustice, amplified protester voices, and mobilized local and global support. Findings reveal that artivists personalized SARS brutality, dismantled narratives portraying protesters as criminals, and invoked moral urgency through evocative symbolism, leveraging social media’s virality to sustain the movement’s momentum. The study highlights SARS’ paradoxical role as a state-sanctioned yet reviled entity, demonstrating how creative expressions clarified this ambiguity into a clarion call for reform. By situating #EndSARS within Nigeria’s protest legacy, this analysis underscores art’s transformative power in digital-age activism, offering a blueprint for resistance against oppression. It contributes to scholarship on social movements by illustrating how art and technology intersect to challenge power, preserve collective memory, and demand accountability, with implications for future struggles in Nigeria and beyond. Full article

The S$\grave{ọ}$r$\grave{ọ}$-Sókè movement, sparked by Nigeria’s 2020 #EndSARS protests, represents a pivotal stand against systemic injustice, with its Yoruba rallying cry “S$\grave{ọ}$r$\grave{ọ}$-sókè” (“Speak Up” or “Speak Louder”) capturing the collective demand to end police brutality, notably, by the Special Anti-Robbery Squad (SARS). This study employs Digital Artivism as its theoretical lens to investigate the fusion of art and activism within the movement, analyzing how creative and performative expressions amplified its message and mobilized diverse populations. Applying Feldman’s Model of Art Criticism, it dissects the theatrical elements of selected protest artworks, revealing their role in inciting resistance and fostering solidarity in the pursuit of justice. By situating S$\grave{ọ}$r$\grave{ọ}$-Sókè within global discourses on art and social justice, this research underscores its significance as a model of artivism’s power to challenge oppressive systems and inspire collective action. The critique of these artworks illustrates their lasting influence on Nigeria’s socio-political landscape and their resonance with worldwide struggles against systemic violence and inequality. Highlighting the transformative potential of theatrical activism, this study advances understanding of how digital artivism can unite voices, elevate causes, and drive societal change. Full article

This paper delineates the theology of creation in Brazilian theologian Cláudio Carvalhaes’ eco-liturgical theology of liberation. Reorienting lex orandi-lex credendi-lex vivendi by his liturgical methodological innovation lex naturae, he envisions every dimension of worship as deeply connected to a planet in crisis. Lex naturae transforms liturgical spaces into creational–political spaces which invoke and evoke people to deeply attend to, to cry with, to wonder with, and to pray and sing with the forests, animals, soil, water, and all earthly beings. Celebrating a creational solidarity and wisdom, lex naturae ritualizes that people are the earth, the earth is in people, and human and more-than-human beings belong to each other. Using the seven petitions of his “The Ecological Lord’s Prayer”, Carvalhaes’ theology of creation, which reimagines the Divine, the earth, and the human in a multispecies context via the (re)orienting ground of lex naturae, is “unearthed.” His theology of creation centers the creaturely commonality with more-than-human neighbors and challenges human beings to live, love, and flourish within all the entanglements of created life. Lex naturae is also a form of asceticism which aims to recalibrate the human focus towards environmental justice for the planet. It aims at changing human desire to turn away from the brutalism of colonialism’s ecocide and toward wholesome relations with animals, plants, soil, land, and water. In the end, this paper claims that Carvalhaes’ theology of creation affirms a “godly animism”. Full article

Online video platforms have enabled unprecedented access to diverse content, but minors and other vulnerable viewers can also be exposed to highly graphic or violent materials. This study addresses the need for a nuanced method of filtering gore by developing a segmentation-based approach that selectively blurs blood. We recruited 37 participants to watch both blurred and unblurred versions of five gory video clips. Eye-based physiological and gaze data, including eye openness ratio, blink frequency, and eye fixations, were recorded via a webcam and eye tracker. Our results demonstrate that partial blood blurring substantially lowers perceived gore in more brutal scenes. Additionally, participants exhibited distinctive physiological reactions when viewing clips with higher gore, such as decreased eye openness and more frequent blinking. Notably, individuals with a stronger fear of blood showed an even greater tendency to blink, suggesting that personal sensitivities shape responses to graphic content. These findings highlight the potential of segmentation-based blurring as a balanced content moderation strategy, reducing distress without fully eliminating narrative details. By allowing users to remain informed while minimizing discomfort, this approach could prove valuable for video streaming services seeking to accommodate diverse viewer preferences and safeguard vulnerable audiences. Full article

Kara Walker’s art, known for its stark depictions of race, history, and power dynamics, offers an invaluable entry point for discussing race in higher education. Integrating Walker’s work into the humanities classroom allows for critical engagement with historical and contemporary issues of race, ethnicity, and systemic oppression. Through her use of silhouettes and narratives that expose the brutal legacies of slavery, racism, and colonialism, Walker’s art challenges students to confront uncomfortable truths and foster deeper conversations about intersectionality. Discussing Walker’s art can lead to explorations of how race intersects with class, gender, sexuality, and disability, revealing the layered and compounded experiences of marginalized groups. Through the flipped classroom approach, students were introduced to Kara Walker’s work outside of class through assigned readings and materials. During class time, discussions were facilitated by students themselves, enhancing peer-to-peer learning. The session was led by a pupil responsible for elaborating on Walker’s work and guiding the discussion. In-class time was dedicated to small-group discussions where students critically engaged with the themes in Walker’s art. These groups provided space for more intimate, reflective conversations. After small-group discussions, insights were shared in a larger panel discussion format. This allowed students to synthesize ideas, compare perspectives, and engage with a wider range of interpretations of Walker’s art. By engaging with Walker’s work, students develop a more nuanced understanding of oppression and social justice, making her art a powerful tool for transformative education. Full article

This article offers a unique interdisciplinary theoretical examination of the stigmatisation of ‘drug addicts’ and its impacts on health and wellbeing. In the present conjuncture, drug addiction has become a metaphor for a ‘wasted’ life. The stigmatisation of addicts creates artificial monsters. They constitute matter out of place—addiction is dirt and the addict a form of symbolic pollution—as their excessive consumption means they are ostracised and branded as failures. Providing a tripartite framework—of failure, feast, and phoenix—this article will suggest that addiction occupies a contradictory social and conceptual space, at once cause, effect, and solution. It is in this context that the stigmatisation of addiction operates, despite the fact addicts constitute a consumer par excellence, solicited by the very system that seeks to punish, control, and cure them. Drawing on Girard’s generative scapegoat alongside the philosophical concept of the Muselmann, which parallels it, this paper will examine the hypocritical and contradictory portrayal, consumption and treatment of addiction; the social harm and stigmatisation arising from this portrayal; the systems of power and privilege that reproduce this; and how these systematically affect not only the health and wellbeing of addicts, but also their medical care and treatment. The health impacts arising from this framework will illustrate how scapegoating can lead to worsening mental and physical health, social isolation, and create barriers to treatment, which ultimately perpetuate the cycle of addiction that create public health challenges (e.g., drug-related deaths). The ensuing discussion will show how the addict is a symptom of capitalism and colonialism before it, sustaining it as well as serving as a convenient distraction from the systematic problems and illustrating the brutal realities of biopolitical power and its inherent contradictions. Only by understanding the broader socio-cultural and political implications of addiction within the context of late capitalism can we start to reduce stigma and scapegoating and focus on addiction as a medical issue rather than a moral and/or criminal one; a key to improving health outcomes. Full article

Background and Objectives: Suicide is a pressing public health issue globally, including in Brazil, where it ranks among the leading causes of mortality. This study aimed to analyze the spatial, temporal, and spatiotemporal distribution of suicide mortality in Brazil from 2000 to 2022. Materials and Methods: Using secondary data from the Mortality Information System of Brazil’s 5570 municipalities, an ecological study of time series was conducted. Segmented linear regression (Joinpoint 4.6 version) was used to calculate temporal trends, while Moran’s indices were employed to analyze spatial autocorrelations. Retrospective scanning was utilized to investigate spatiotemporal clusters, and choropleth maps were developed to visualize high-risk areas. Results: The analysis revealed the occurrence of 240,843 suicides in Brazil, with higher percentages in the southeast, south, and northeast regions. The south, central–west, and southeast regions exhibited the highest mortality rates, predominantly among white, single men, aged 20 to 59, with 1 to 11 years of schooling. Intentional self-harm by hanging, strangulation, and suffocation was the main cause. The general trend of mortality due to suicide in Brazil was increasing (AAPC: 2.9; CI 95%: 2.6 to 3.0), with emphasis on the age groups from 10 to 19 years (AAPC: 3.7; CI 95%: 2.9 to 4.5) and 20–39 years old (AAPC: 2.9; CI 95%: 2.3 to 3.5). The brutal and smoothed rates revealed areas of high mortality in the south, north, and central–west regions. Conclusions: The findings of this study highlight the need to direct resources and efforts to the south and midwest regions of Brazil, where suicide rates are the highest. Additionally, implementing targeted prevention programs for young men, who are the most affected, is essential to reduce suicide mortality in these areas. Full article

The desire of Gukurahundi survivors for cultural platforms that enable them to discuss, mourn, and commemorate their loved ones is now very loud in Zimbabwe’s Matabeleland and Midlands provinces. While community-based organisations have provided platforms for Gukurahundi survivors, the children of survivors, and academics to interface and interact, the government’s gatekeeping processes remain a challenge for the community-wide memorialisation and documentation of the genocide. In this conceptual paper, I frame Gukurahundi as a meteorological event within a general Zimbabwean cultural context, foregrounding the desecration of the Ndebele people’s cultural practices, rituals, and ceremonies. Drawing from the documented legacies of this cultural violence within Matabeleland and south-western parts of the Midlands, through videos and the literature, I argue that this cultural violence resulted in the silencing of the remembrance of Gukurahundi, which remains critical to the resolution of the stand-off between the ZANU-PF government and the communities. In this paper, I further argue that this ecological symbolism provided a justification and legitimated direct brutal violence on presumed ZAPU and ex-ZPRA veterans who were largely Ndebele-speaking or of ethnic descent. Finally, I argue that it is not that the absence of alternative narratives but the sociopolitical and cultural environment that constrains these from being available and implemented. Full article

The confinement-induced liquidlike-to-solidlike phase transition is a well-documented phenomenon observed in both experimental and computational settings. In order to better understand the kinetics and thermodynamics of this process, this study uses molecular dynamics (MD) simulations employing four different methods to examine the nucleation rate of crystalline argon from a confined liquidlike state between two solid walls. The results demonstrate that all four methods produce the same nucleation rate within a factor of two. By analyzing the mean first-passage time (MFPT) and steady-state probability distribution of the largest cluster, the free energy barrier of nucleation is also extracted, which is in the same order of magnitude as $k_{B}T$. These findings quantitatively explain why confinement-induced solidification is observed in direct brutal-force MD simulations and can occur simultaneously as the confinement approaches a critical thickness. This study also provides insight into the nature of heterogeneous nucleation in nanoconfinement. Full article

What are the political, gender, and theological implications at stake when associating Jesus with modern combat and righteous violence? Jesus is rendered in combative form across media—i.e., live-action films and shorts, animated television, sketch comedy, graphic novels, and video games. This rendition occurs at a confluence of meaning, most immediately for the sake of generating comedy through juxtaposition (in this case, rendering the meek with a sword) and/or reaffirming Jesus’ prominent cultural value through an association with other popularly mediatized entities. Beyond these initial layers of significance, however, I argue that Jesus becomes associated with violence and brutality for the sake of de/legitimizing politically conservative ideologies with respect to Christianity and American exceptionalism, redeeming the crisis of “domesticated masculinity” and fortifying traditional masculine norms, and theologically reinstituting popular paradigms of low Christology. Ideological “manhood” remains traced to one’s ability to perform traditional gender roles (i.e., family provider, community protector, and father/procreator). To capture the discrepancy that Jesus of Nazareth, as presented in canonical gospels, largely concerns none of these roles, I analyze the hypermasculine Christ, and the various weapons he employs, as part of a popular genealogy of Western value systems and discourse. Though in this article I reference some examples of non-American media, I reserve my analysis and commentary for the stakes and implications of what it means for U.S. Americans to produce and consume such content. In short, I submit that popular America idolizes itself in the form—one amidst many—of a naïve, combative, and boorish Christ: an arrogant and, at times, narcissistic man with delusional views of the world made dangerous through invasive power and authority. Western entertainment has deemed the United States (through its fictional stand-ins) as morally failing yet still chosen. Within this logic, American Christians need not reform their ways as long as they cultivate evidence of their exceptionalism. Full article

White identity is forged through violence. The moment that whites aspired to be white, they set themselves up for immediate, inevitable failure: they try to inhabit an identity of superiority that cannot exist, and this sets them into a perpetual identity crisis, an existential emergency that threatens who they are and who they think they want to be. The ensuing identity formation—white by force—comprises an entire set of strategies, tactics, institutions, and structures meant to prop up an inherently failure-based identity and to do so through brutality, resentment, anger, contrived fear, and murder. Such an identity impacts everyone, including white people themselves, in devastating ways. In what following article, I will put forward a theoretical model called “White by Force and the Racialized State of Exception”, conceptualizing key aspects of this model to provide an emerging vocabulary for studying, discussing, and dismantling white identity, violence, authoritarianism, racism, and the existential crises that we are all facing. Our discourse around race and racism, since the Civil Rights Era, needs new language from which to diagnose an inherently violent identity formation that ultimately benefits no one, especially not people of color or white people from lower socioeconomic strata. Full article

One of the traditions observed in pre-Islāmic Arab society (Jāhiliyya) was the practice of child sacrifice. This practice drew strong condemnation and opposition in various passages of the Qur’ān. The underlying impetus behind the Jāhiliyya Arabs (pre-Islāmic Arabs) to engage in such acts, especially the sacrifice of their daughters, finds its explanation in the phrase khashya imlāq, “fear of poverty,” as stated in the applicable passages. Nonetheless, a careful examination of the narrations (riwāyāts) and passages pertaining to the subject reveals a fundamental relationship between the Arabs’ custom of child sacrifice and their votive rituals. This paper aims to scrutinize this intricate relationship. It commences with the identification of the riwāyāts linked to the Jāhiliyya society’s custom of presenting children as offerings to their deities. Subsequently, a comprehensive analysis will be presented on interpretations put forth by Muslim exegetes (mufassirūn) regarding Qur’ānic passages addressing the theme of child sacrifice. This paper argues that while the ostensible motivation for child sacrifice, particularly that of daughters, is often attributed to peniaphobia, an examination of the relevant passages, riwāyāts, and the exegetical interpretations leads to the conclusion that this practice is intertwined with the votive beliefs once held by the Jāhiliyya Arabs. Accordingly, it can be concluded that belief strongly influences the formation of customs and practices at the social and individual levels, even when forgotten over time. Thus, a notable example illustrates a close relationship between religion and culture. Moreover, the influence of religious motivation and beliefs in legitimizing brutal practices, such as the killing of a child, is highlighted. Full article

The debate about how to conduct energy interventions in built heritage remains open. At present, the various European and national regulations allow the absence of energy intervention in cases where the character of a building with recognized heritage value would be jeopardized. This situation means that heritage preservation and energy improvement are divided into two airtight and unconnected blocs. It is possible and necessary to break that dichotomy by taking steps that enable both blocs to interrelate. Based on a methodology previously proposed by the authors to regulate changes in the urban landscape due to the rehabilitation of residential building façades, as a novel aspect, this article proposes taking a further step in the methodological process. Several criteria to balance the level of energy intervention for all buildings are thus introduced, according to the urban and architectural characteristics of each building, irrespective of their use and degree of protection. It is concluded that such a balance is possible when certain indicators are used and when determined action criteria are applied. However, one of the architectural characteristics more susceptible to being affected when undertaking an energy intervention on a building’s thermal enclosure is the materiality, which becomes especially important in the case of brutalist architecture with reinforced concrete, one of its most identifying features, giving it a specific personality. That architectural movement was therefore chosen for a case study, applying the proposed methodology to three brutalist buildings in the area of San Sebastián, Spain. Full article