Psychosis is often understood in one of two ways: as a breakdown of cognitive circuitry, which has nothing to teach us as far as phenomenology is concerned and that can be treated only by focusing on the underlying causal processes that bring it about (reductionism and the 'madness-as-nonsense' view), or, alternatively, as a different interpretation of reality, one with nothing distinctly pathological about it (relativism).In this paper, I outline a different approach, drawing largely on Merleau-Ponty's work, which aims to encompass both the properly unintelligible (pathological) and intelligible (expressive, phenomenologically informative) aspects of psychosis.By applying Merleau-Ponty's analysis of expression to the problem of psychosis and psychotic language, the latter can be understood as an attempt at expression -a kind of speech without language that is most often incomplete, but that can under specific circumstances be made intelligible to others, often to significant therapeutic benefit.The present paper thus aims to complement and conceptually elucidate recent work in phenomenological psychiatry, which has demonstrated the clinical significance of enabling patients to express various aspects of their psychotic episodes.

The dossier presented here, compiled by Antonio Fuentes Daz, is the result of an invitation I extended during my work on the topic of conflicts in the years 2023 to 2024.I had originally asked Fuentes Daz for a contribution, but what I received far exceeded that expectation -a powerful, conceptually dense, and deeply analytical wholesale of six contributions from Latin American academics, theoreticians, etc., exploring the violent restructuring of key socio-political concepts.These contributions traverse the complex terrain of state power, capitalism, and necropolitics while examining struggles for Indigenous peoples' rights, the systemic logic of extractivism, and the entangled dynamics of feminicide, criminal economies, and drug trafficking.It is also important for us to emphasize the double and divergent meanings of femicide and feminicide used in the contributions.In Europe, femicide has often been treated primarily as an extreme form of genderbased violence, typically in the context of intimate partner violence.It is seen as an individual crime, often based on personal motives such as jealousy or control.In contrast, the Latin American concept of feminicide emphasizes that these murders are not just isolated or private acts, but that they are part of a broader system of structural and systemic genderbased violence.Feminicide points to the social conditions that allow such violence to go unpunished, such as misogyny, machismo, poverty, organized crime, and patriarchal norms that are entrenched in both the public and private spheres.Feminicide that has come into the theoretical, critical, and activist political vocabularies developed in Latin America, particularly in Mxico in the 1990s, broadens and deepens the meaning of femicide and introduces critical political and structural dimensions that have a significant impact on how the issue is understood globally, including in Europe.For example, indigenous women, migrant women, and women living in impoverished areas are at higher risk and are often systematically neglected.It demands accountability from institutions

Only through close cooperation with local Christians were the missionaries of the Berlin Mission Society able to gain a foothold in southern Africa. The article traces the different fates of the South Africans Klaus Koen and Martinus Sewuchan, who were among the first local missionaries to enter the service of the Berlin Mission.

The article presents the circumstances under which the periodical titled The Kurdistan Missionary developed to become an important Protestant source of information concerning Kurdistan. Referring to the editorial staff and to the missionaries who were engaged in the work in Kurdistan, carried out in present-day Mahabad in Iran, special attention is given to Ludvig O. Fossum, a prolific author, translator, and missionary, as well as to his various accounts of Kurdistan. Focused on the production of knowledge about the Kurds and the region they inhabited in the missionary writings, the article seeks to answer the question on how Kurdistan was described and how the Kurds were depicted. Following the contents of the articles published in the periodical, the problems of borders, locality and Kurdish Christian converts are taken into account with an attempt to assess the value of such materials for socio-cultural study of non-European communities

The Minangkabau still preserve their matrilineal structures which are close-knit with Islam. The article contains relevant historic and ethnographic insights, explores social roles of males and females, and highlights the significance of adat and Islam in tradition and under the influence of recent migrations.