RESPECTING DIVERSITY THROUGH JOINT SOCIAL ACTION

The rapid emergence and integration of generative artificial intelligence (GenAI) in higher education present both challenges and opportunities. There is a critical need to consolidate empirical evidence, existing practices, assessments, and normative discussions to reflect on the recent advancement and inform adaptation in higher education policies. Asia presents a compelling context in which to explore the impact of GenAI on higher education due to its diverse educational landscape, rapid technological advancements, and unique socio-cultural dynamics. This Special Issue examines the inclusion of GenAI in higher education in Asia and reflects on the challenges and opportunities brought about by this sweeping revolution. Ten articles in this special issue examine GenAI and its application in higher education from diverse perspectives. Synthesizing these fresh findings based in Asia, this introductory article proposes a framework of actionable strategies for integrating GenAI into higher education that may inform education policymaking and administration in the years to come.

Special issue: Reciprocal interactions between diet, metabolism, and the nervous system

This multi-journal special issue project stands as a heartfelt tribute to our late colleague and friend, Professor James H. Liu. James was deeply concerned about the pressing challenges our world faces—such as poverty, inequality, human rights violations, political instability, pandemics and climate change. He believed that the academic silos we often inhabit are a luxury we can no longer afford. For psychology, he envisioned a future where internally driven initiatives could dismantle the barriers of fragmentation in knowledge and practice that exist within our discipline. This special issue is a direct manifestation of his inspiring vision. In an extraordinary collaboration, nine journals, including the Asian Journal of Social Psychology, have come together to curate special issues that bridge the gap between research and practice in their respective fields. Each special issue addresses a selected set of the United Nations Sustainable Development Goals (SDGs), with the aim of fostering meaningful change. You can explore these special issues at https://www.asiansocialpsych.org/mjsi/. For the Asian Journal of Social Psychology, we firmly believe in the tremendous potential of social psychology to contribute to timely and effective climate change mitigation and adaptation. With this in mind, we called for contributions that examine the intersection of research and practice, highlighting how social psychological processes can promote mitigation behaviours, facilitate social, cultural and institutional transformations, protect vulnerable populations and disseminate adaptation practices within the global climate agenda. Our topics closely align with SDG 3—Good Health and Well-Being, SDG 12—Responsible Consumption and Production and SDG 13—Climate Action. We also welcomed contributions that delve into justice-related issues and those that emphasize the importance of the institutional context—whether at the local, regional, national or international level. Now, we are delighted to present nine exceptional articles featured in this special issue, each making a valuable contribution to the ongoing dialogue on these critical topics. All nine articles in this special issue seek practical solutions to the pressing challenge of climate change. Drawing from various psychological perspectives, they analyse behaviours that are pivotal to the climate agenda, addressing not only everyday emissions reduction practices but also actions in the public sphere, information behaviours and adaptation strategies. The diverse range of topics covered includes packaging waste prevention (Wenzel et al., 2025), polluting behaviours (Nakamata et al., 2025), alternative food sources (Liu et al., 2025), technology adoption (Deuß et al., 2025), social media engagement (Jiang et al., 2025; Liu et al., 2025), information and communication strategies (Richter et al., 2025), as well as private and collective actions (Han et al., 2025; Mackay et al., 2025) and adaptation to sea level rise (Hakim et al., 2025). Collectively, these articles resonate with the recent call by Hampton and Whitmarsh (2023) for behavioural research to explore the multiple roles individuals can play in reducing emissions. They highlight that individuals can contribute to climate efforts not only through personal lifestyle changes but also by advocating for structural reforms from governments and influencing those around them. A remarkable feature of these articles is their geographic and cultural inclusiveness. Psychological and behavioural research, including studies focused on climate change, has often been criticized for its reliance on participants from WEIRD (Western, Educated, Industrialized, Rich and Democratic) societies (Anjum & Aziz, 2025; Henrich et al., 2010). Scholars have increasingly advocated for a broader geographic and cultural scope of the evidence base of environmental psychology and climate psychology research (e.g. Anjum & Aziz, 2025; Tam & Milfont, 2020). The inclusion of non-Western epistemologies, voices from the Global South and Indigenous perspectives is considered essential for a well-rounded understanding of climate issues (Aziz & Anjum, 2025; Tam, 2025). This special issue impressively responds to this call for inclusivity. The samples and contexts examined encompass countries from the Global South, including Cambodia (Deuß et al., 2025), the Philippines (Richter et al., 2025) and China (Jiang et al., 2025), as well as Indigenous communities in Indonesia (Hakim et al., 2025). This diverse representation enriches the discourse and enhances our understanding of climate-related behaviours across different sociocultural contexts. In honour of Professor James H. Liu's vision, this special issue embodies the collaborative spirit essential for fostering meaningful solutions across diverse populations and perspectives. We hope these contributions inspire further research and practice at the vital intersection of psychology and sustainability. The authors declare no conflict of interest in the publication of this article. No materials are available for sharing. No pre-registration is available for sharing. No data is available for sharing.

This essay introduces the a collection of articles in a special issue focused upon ‘Media, Culture and Change across the Pacific’. It foregrounds the importance of media in reconfiguring our relationships to different categories of place. It asks the following: When does media drive culture change and when might it even act as a conservative force? How do different forms of media, with different patterns of ownership, authorship, and participation, shape social action and cultural personhood?

Although conversation analysis (CA) has been widely employed in different languages, its application to Greek talk-in-interaction is still quite limited. For this reason, in our introduction we summarise briefly the foundations of CA and present international and Greek CA bibliography on different areas of analysis in a manner that will be accessible to conversation analysts of various interests but also to researchers who are new to the field. We begin by outlining the foundations of CA and then offer a brief background to its development and its relationship to other disciplines. The empirical basis of CA is stressed by focussing on the process of collecting and transcribing data for CA and the method and units of analysis. We also give background information on the main CA areas of analysis (grammar-and-interaction, prosody, narrative analysis, institutional interaction, feminist CA, membership categorisation analysis, multimodal interaction). Finally, we present a brief overview of past studies of Greek talk-in-interaction and conclude with a summary of the articles of the Special Issue. By placing the emphasis on the fine-grained, turn-by-turn analysis, its ethnomethodological underpinnings and the understanding of social action, our aim is to set the tone for this Special Issue and to encourage future study of Greek conversational data and cross-cultural comparisons.

What is the countercultural potential of citizen science? As a participant in the wider citizen science movement, I can attest that contemporary citizen science initiatives rarely characterise themselves as countercultural. Rather, the goal of most citizen science projects is to be seen as producing orthodox scientific knowledge: the ethos is respectability rather than rebellion (NERC). I will suggest instead that there are resonances with the counterculture that emerged in the 1960s, most visibly through an emphasis on participatory experimentation and the principles of environmental sustainability and social justice. This will be illustrated by example, through two citizen science projects that have a commitment to combining social values with scientific practice. I will then describe the explicitly countercultural organisation, Science for the People, which arose from within the scientific community itself, out of opposition to the Vietnam War. Methodological and conceptual weaknesses in the authoritative model of science are explored, suggesting that there is an opportunity for citizen science to become anti-hegemonic by challenging the hegemony of science itself. This reformulation will be expressed through Deleuze and Guattari's notion of nomadic science, the means through which citizen science could become countercultural. Counterculture Before examining the countercultural potential of citizen science, I set out some of the grounds for identifying a counterculture drawing on the ideas of Theodore Roszak, who invented the term counterculture to describe the new forms of youth movements that emerged in the 1960s (Roszak). This was a perspective that allowed the carnivalesque procession of beatniks, hippies and the New Left to be seen as a single paradigm shift combining psychic and social revolution. But just as striking and more often forgotten is the way Roszak characterised the role of the counterculture as mobilising a vital critique of the scientific worldview (Roszak 273-274). The concept of counterculture has been taken up in diverse ways since its original formation. We can draw, for example, on Lawrence Grossberg's more contemporary analysis of counterculture (Grossberg) to clarify the main concepts and contrast them with a scientific approach. Firstly, a counterculture works on and through cultural formations. This positions it as something the scientific community would see as the other, as the opposite to the objective, repeatable and quantitative truth-seeking of science. Secondly, a counterculture is a diverse and hybrid space without a unitary identity. Again, scientists would often see science as a singular activity applied in modulated forms depending on the context, although in practice the different sciences can experience each other as different tribes. Thirdly, a counterculture is lived as a transformative experience where the participant is fundamentally changed at a psychic level through participation in unique events. Contrast this with the scientific idea of the separation of observer and observed, and the objective repeatability of the experiment irrespective of the experimenter. Fourthly, a counterculture is associated with a unique moment in time, a point of shift from the old to the new. For the counterculture of the 1960s this was the Age of Aquarius. In general, the aim of science and scientists is to contribute to a form of truth that is essentially timeless, in that a physical law is assumed to hold across all time (and space), although science also has moments of radical change with regard to scientific paradigms. Finally, and significantly for the conclusions of this paper, according to Roszak a counterculture stands against the mainstream. It offers a challenge not at the level of detail but, to the fundamental assumptions of the status quo. This is what “science” cannot do, in as much as science itself has become the mainstream. It was the character of science as the bedrock of all values that Roszak himself opposed and for which he named and welcomed the counterculture. Although critical of some of the more shallow aspects of its psychedelic experimentation or political militancy, he shared its criticism of the technocratic society (the technocracy) and the egocentric mode of consciousness. His hope was that the counterculture could help restore a visionary imagination along with a more human sense of community. What Is Citizen Science? In recent years the concept of citizen science has grown massively in popularity, but is still an open and unstable term with many variants. Current moves towards institutionalisation (Citizen Science Association) are attempting to marry growth and stabilisation, with the first Annual General Meeting of the European Citizen Science Association securing a tentative agreement on the common principles of citizen science (Haklay, "European"). Key papers and presentations in the mainstream of the movement emphasise that citizen science is not a new activity (Bonney et al.) with much being made of the fact that the National Audubon Society started its annual Christmas Bird Count in 1900 (National Audubon Society). However, this elides the key role of the Internet in the current surge, which takes two distinct forms; the organisation of distributed fieldwork, and the online crowdsourcing of data analysis. To scientists, the appeal of citizen science fieldwork follows from its distributed character; they can research patterns over large scales and across latitudes in ways that would be impossible for a researcher at a single study site (Toomey). Gathering together the volunteer, observations are made possible by an infrastructure of web tools. The role of the citizen in this is to be a careful observer; the eyes and ears of the scientist in cyberspace. In online crowdsourcing, the internet is used to present pattern recognition tasks; enrolling users in searching images for signs of new planets or the jets of material from black holes. The growth of science crowdsourcing is exponential; one of the largest sites facilitating this kind of citizen science now has well in excess of a million registered users (Zooniverse). Such is the force of the technological aura around crowdsourced science that mainstream publications often conflate it with the whole of citizen science (Parr). There are projects within citizen science which share core values with the counterculture as originally defined by Roszak, in particular open participation and social justice. These projects also show characteristics from Grossberg's analysis of counterculture; they are diverse and hybrid spaces, carry a sense of moving from an old era to a new one, and have cultural forms of their own. They open up the full range of the scientific method to participation, including problem definition, research design, analysis and action. Citizen science projects that aim for participation in all these areas include the Extreme Citizen Science research group (ExCiteS) at University College London (UCL), the associated social enterprise Mapping for Change (Mapping for Change), and the Public Laboratory for Open Technology and Science (Public Lab). ExCiteS sees its version of citizen science as "a situated, bottom-up practice" that "takes into account local needs, practices and culture". Public Lab, meanwhile, argue that many citizen science projects only offer non-scientists token forms of participation in scientific inquiry that rarely amount to more that data collection and record keeping. They counter this through an open process which tries to involve communities all the way from framing the research questions, to prototyping tools, to collating and interpreting the measurements. ExCiteS and Public Lab also share an implicit commitment to social justice through scientific activity. The Public Lab mission is to "put scientific inquiry at the heart of civic life" and the UCL research group strive for "new devices and knowledge creation processes that can transform the world". All of their work is framed by environmental sustainability and care for the planet, whether it's enabling environmental monitoring by indigenous communities in the Congo (ExCiteS) or developing do-it-yourself spectrometry kits to detect crude oil pollution (Public Lab, "Homebrew"). Having provided a case for elements of countercultural DNA being present in bottom-up and problem-driven citizen science, we can contrast this with Science for the People, a scientific movement that was born out of the counterculture. Countercultural Science from the 1970s: Science for the People Science for the People (SftP) was a scientific movement seeded by a rebellion of young physicists against the role of US science in the Vietnam War. Young members of the American Physical Society (APS) lobbied for it to take a position against the war but were heavily criticised by other members, whose written complaints in the communications of the APS focused on the importance of scientific neutrality and the need to maintain the association's purely scientific nature rather than allowing science to become contaminated by politics (Sarah Bridger, in Plenary 2, 0:46 to 1:04). The counter-narrative from the dissidents argued that science is not neutral, invoking the example of Nazi science as a justification for taking a stand. After losing the internal vote the young radicals left to form Scientists and Engineers for Social and Political Action (SESPA), which later became Science for the People (SftP). As well as opposition to the Vietnam War, SftP embodied from the start other key themes of the counterculture, such as civil rights and feminism. For example, the first edition of Science for the People magazine (appearing as Vol. 2, No. 2 of the SESPA Newsletter) included an article about leading Black Panther, Bobby Seale, alongside a piece entitled “Women Demand Equality in Science.” The final articles

The setting is a situation in which the children are given the insufficient tools and therefore it is necessary to lend or give the tools mutually I aimed to investigate the role of mimicry in little children's learning of social activities such as cooperation in attaining their common or respective object, communication by language expressing their demands and wishes, and greeting to express thair thanks to the others for giving or lending them the tools.In Experiment I, concerning the expression of their wishes by language, the children in the experimental group learned to follow another's example significantly differently from those in the control group. They did not, however, perform the examples which were not inevitably necessary to practice the exercises.In Experiment 2, the children were trained to practice activities which had been unacquired by mimicry. Even those activities which were not acquired in Experiment I were easily attained through a short training time by games. And those learnings proved to be effective for other similar exercises.It was shown that the children in Group L who had not been able perform the social activities in preexperimental tests could be trained more effectively when ther were trained with those in Group H who could already behave so than with others in Group L. The untrained cihldren could also be trained by mimicry when they were trained with the trained ones in the postexperimental tests. And their acquisition of mimicry was maintained even when they were trained with other untrained ones.With these observations we should consider that children can more easily acquire social activities when they are trained in mass where mimicry plays a significant part. And it was shown that trainigs with games make those acquisitions more effective.

The present study was conducted with the aim of understanding the evolution of the concept of women's social identity in the thought of contemporary Muslim thinkers. The significance of this topic stems from the fact that female identity in Islamic societies has consistently been a contested domain among diverse interpretations of religion, tradition, and modernity, with its reflections influencing the social, cultural, and legal policymaking in Muslim societies. The research method is qualitative and based on the grounded theory strategy, which, inspired by the social actors’ approach, has engaged in content analysis of scholarly texts related to the views of contemporary Muslim thinkers. Sampling was carried out theoretically and continued until theoretical saturation was achieved. Data were collected through library studies and in-depth semi-structured text analysis, and analyzed using the three-stage coding model: open, axial, and selective coding. In this process, key concepts, relevant categories, and the relationships among them were identified and organized to formulate the final theoretical framework. To ensure the reliability of the coding, the intra-subject agreement method between two coders was employed. The findings of the research indicate that the evolution of the concept of women's social identity has emerged through the interaction of causal, contextual, and intervening factors and conceptual strategies in the thought of contemporary Muslim thinkers, and has been reflected in theoretical and social outcomes. This study, by providing an in-depth analysis of diverse perspectives on Muslim women, paves the way for designing indigenous and religious models aimed at women's empowerment and enhancing their social participation.

BackgroundEvidence on the health impacts of social conditions has led US healthcare systems to consider identifying and addressing social adversity—e.g. food, housing, and transportation insecurity—in care delivery settings. Social screening is one strategy being used to gather patient information about social circumstances at the point of care. While several recent studies describe the rapid proliferation of social screening activities, little work has explored either why or how to implement social screening in clinical settings. Our study objectives were to assess diverse healthcare stakeholder perspectives on both the rationale for social screening and evidence needed to inform practice and policy-relevant implementation decisions.MethodsWe convened five focus groups with US experts representing different stakeholder groups: patient advocates, community-based organizations, healthcare professionals, payers, and policymakers. In total, 39 experts participated in approximately 90-minute long focus groups conducted between January-March 2021. A inductive thematic analysis approach was used to analyze discussions.ResultsThree themes emerged from focus groups, each reflecting the tension between the national enthusiasm for screening and existing evidence on the effectiveness and implementation of screening in clinical settings: (1) ambiguity about the rationale for social screening; (2) concerns about the relavence of screening tools and approaches, particularly for historically marginalized populations; (3) lack of clarity around the resources needed for implementation and scaling.ConclusionWhile participants across groups described potential benefits of social screening, they also highlighted knowledge gaps that interfered with realizing these benefits. Efforts to minimize and ideally resolve these knowledge gaps will advance future social screening practice and policy.

Envisioning trajectories towards sustainability encompasses enacting significant changes in multiple spheres (i.e., infrastructure, policy, practices, behaviors). These changes unfold within the intricate landscapes of wicked problems, where diverse perspectives and potential solutions intersect and often clash. Advancing more equitable and sustainable trajectories demands recognition of and collaboration with diverse voices to uncover meaningful synergies among groups striving to catalyze substantial change. Projects of this nature necessitate the exploration of varied tools and methodologies to elicit, convey, and integrate ideas effectively. Creating spaces for reflexivity is essential for catalyzing more meaningful impact as individuals engage in discussions aimed at sharing and questioning the coherence of their projects while forging synergies, identifying common objectives, and planning long-term outcomes. We present the initial phase of an endeavor in which we developed a software that elicits causal networks based on mapping relations between projects’ actions and outcomes. To illustrate our approach, we describe the results of using this software within collaborative workshops with groups spearheading projects initiated by a government entity in Mexico City. By adapting elements of the Theory of Change model, this software transcends the dominant linear project logic by guiding participants in designing causation networks that unveil how different projects can articulate to identify potential common elements and find new possibilities for coordination among initiatives. We discuss the potential of such software application as a dynamic tool to guide and promote reflection and coherence when crafting projects that aim to more meaningfully address sustainability problems.

Community Psychology (CP) is a relatively young and marginalized discipline in Canada, with only four graduate programs, concentrated in two provinces-Ontario and Quebec. Recognising the need to develop cohesion and an identity a field, several senior Canadian community psychologists proposed hosting a biennial conference, which began in 2002 at the University of Ottawa. Starting in 2006, the conference became a forum for CP faculty, students, and community partners to collaboratively develop a vision for the of CP in Canada. Diverse teams of conference participants were engaged in facilitated discussions, culminating in a plenary session in which delegates shared their perspectives with the larger group. Eight themes emerged from the visioning exercises in 2006, which lead to the development of special interest groups in the following areas: developing a sense of identity; clarifying and defining the field of CP: raising the profile of CP in Canada; promoting a CP education across Canada; enhancing recognition, credibility, and accreditation; establishing links within the field of psychology; building interdisciplinary bridges; international and diverse perspectives; and promoting healthy communities through grassroots social action. Keywords: Canadian Community Psychology, collective visioning exercise, directions It is apparent from the other papers in this special section on community psychology (CP) in Canada that we have a strong and rich, albeit brief, history and have made many contributions to promoting equality, health, and social justice in our communities both domestically and abroad. Furthermore, the multidisciplinary nature of our theories, along with our eclectic and participatory approach to research and social interventions, is necessary and relevant in our increasingly multicultural society and globalized world. Despite these strengths, CP is a relatively young and marginalized subdiscipline, especially in Canada. The marginal status of CP is observed within psychology departments, universities, psychology literature, work-settings, and the wider community (Aubry et al., 2010; Marcoux, Angelique, & Culley, 2009; Nelson, Lavoie, & Mitchell, 2007; Walsh-Bowers, 1998). Initially emerging in the early 1970s, there are currently four graduate programs in Canada that provide substantial training in CP in two provinces (Ontario and Quebec): Wilfrid Laurier University (WLU), Universite Laval, University of Ottawa, and Universite du Quebec a Montreal (UQAM). The University of Manitoba and the University of Guelph have had community-oriented faculty and graduates with CP interests, but no formal CP programs (see paper by Aubry et al. in this issue). A visioning process that will unite these programs and solidify the identity of CP a field, while ensuring its sustainability, is necessary if we hope to facilitate transformative changes in our communities. To begin with, we introduce the concept of developing a vision, why a vision for Canadian CP is needed, and the importance of values in the process. Next, we discuss the development of the biennial Quebec-Ontario CP conferences and the subsequent visioning process. We then present the main themes that have arisen from these processes, with specific examples from participant discussions, and connect these emergent themes to the relevant literature. Finally, we suggest some concrete steps in the form of an action plan and discuss what it will take to realise our collaborative vision. The concept and process of developing a vision can be found in leadership and organisational change literature. Manasse (1985) defines a vision as the development, transmission, and implementation of an image of a desirable future (p. 150). She considers visioning to be a roadmap to a more positive and a force that facilitates the creation of meaning for the people of an organisation. Theorists have underlined the importance of promoting a strategic flexibility for adapting to changing realities in an organisation and in the communities that they serve (Zaccaro & Banks, 2004). …

Complex problems require strategies to engage diverse perspectives in a focused, flexible manner, yet few options exist that fit with the current health care and public health system constraints. The Complex Network Electronic Knowledge Translation Research model (CoNEKTR) brings together complexity science, design thinking, social learning theories, systems thinking and eHealth technologies together to support a sustained engagement strategy for social innovation support and enhancing knowledge integration. The CoNEKTR model adapts elements of other face-to-face social organizing methods and combines it with social media and electronic networking tools to create a strategy for idea generation, refinement and social action. Drawing on complexity science, a series of networking and dialogue-enhancing activities are employed to bring diverse groups together, facilitate dialogue and create networks of networks. Ten steps and five core processes informed by complexity science have been developed through this model. Concepts such as emergence, attractors and feedback play an important role in facilitating networking among participants in the model. Using a constrained, focused approach informed by complexity science and using information technology, the CoNEKTR model holds promise as a means to enhance system capacity for knowledge generation, learning and action while working within the limitations faced by busy health professionals.

New Masks, New Meanings: Covid Perspectives on African Art History: Part 2: Coups, Pandemics, and Careers in African Art History

that the many varied theoretical perspectives on utopia are balanced with reflections by a number of twentieth-century and contemporary French poets such as Guillevic, Christian Prigent, Denis Roche, Bernard Noël, and Jacques Roubaud. Though these poets are not subject to further analysis, it is clear that their writings can just as well inform or offer new strands for the model developed in Strands of Utopia. In his introduction, Kelly also convincingly develops the threepart structure that guides the book as a whole: 1) the social space of communication ; 2) referential space; 3) textual space. Part 1 of Strands of Utopia, titled “Lieu Commun: Poetic Foundation and the Limit of Community,” is subdivided into five chapters that shift from “the question of the poetic as that of the possibility and limits of a common object” (33) and shared space, to an analysis of the work of Segalen, Daumal and Bonnefoy within which each author expresses, in his own way, the question of poetry as more a process, a pragmatics, or a “construction around or in respect of” (36) the potential impossibility of a common space for “the accession of a subject to speech” (68). Part 2, titled “Haut Lieu: (Dis)Placing the Scene of the Poetic Experience,” situates the poetic on the second axis of the “utopian dynamic” (110): the question of the referential space or scene of (poetic) experience and the potential for poetry to initiate new sites or “geographies [. . .] from which a poetic speech can be imagined as having yet to report” (112), an image that is rendered more pithily as the potential for poetry to conflate the static “lieu” with a dynamic “voie” (126–27). Similarly, in the case of Kelly’s reading of Bonnefoy, the poetic is said to present “the ongoing work of the utopian dynamic [. . .] rather than a writing of utopia achieved” (161). Part 3, titled “Non Lieu: Formative and Transformational Attributes of Poetic Textuality,” traces the third axis of the utopian dynamic: textual space, where the text is producer of its own space at odds yet bound to pre-existing referentiality—thus a form of non-space or non lieu. Kelly argues this non lieu is also the space in which the “utopian dynamic operates” (185) again to give new form or enchantment to the subject’s accession to speech and to human experience in an ever more disenchanted world. As the title of Kelly’s book indicates well, Strands of Utopia is not meant to dwell on any one writer, reading or ideology, but to present the varying strands of the utopian dynamic at work in a great many writers. As such, Strands of Utopia is an important resource that should open up new means of addressing the ever-changing “‘idea’ of poetry.” Wellesley College (MA) James Petterson GUIDOT, BERNARD. Chanson de geste et réécritures. Medievalia 68. Orléans: Paradigme, 2008. ISBN 978-2-86878-275-5. Pp. 438. 45 a. Bernard Guidot is one of the most prolific and renowned scholars of the chanson de geste working today. In this volume, he has gathered twenty-five essays on the Old French epic and its transformations through the ages. Although all of the articles were published previously (in journals, the proceedings of international congresses and specialized colloquia, and Mélanges), this collection is a remarkably coherent work that traces the author’s principal avenues of research between 1984 and 2001. Recurring themes include the crusading spirit that permeates medieval epic production, the relationship between the chansons de geste Reviews 157 and history, the elaboration of cycles, and processes of adaptation and renewal (Avant-propos 1). The book is divided into six complementary sections: “Monde chrétien et monde sarrasin,” “Familles et Cycles,” “Regard et points de vue,” “Imaginaire et illusion,” “Fantaisie et humour,” and “Réécritures.” Two-thirds of the articles are devoted to the Guillaume and Lorraine cycles, with particular attention to Aliscans, the Siège de Barbastre, Garin le Lorrain, and Gerbert de Metz. Also prominent is the song of Renaut de Montauban (or the Quatre Fils Aymon) in its medieval and modern versions. One of Guidot’s major contributions to the study of Old French epic is...

This article examines the experiences of a Jewish faculty member at a School of Social Work, highlighting challenges related to identity, inclusion, and the evolving discourse on Israel and Zionism in academic spaces. Through personal reflections, the author discusses incidents of discomfort and marginalization faced by Jewish and Israeli students, exploring broader themes of academic freedom, cultural sensitivity, and institutional responses to antisemitism. The article also considers the complexities of social justice activism, contrasting institutional reactions to different forms of discrimination. The author reflects on efforts to address antisemitism within the school, emphasizing the need for open dialogue, balanced discourse, and institutional accountability. The article invites critical reflection on the role of social work education in fostering truly inclusive environments. Ultimately, it advocates for meaningful engagement that acknowledges diverse perspectives while upholding principles of equity and mutual respect.