Epistemic Challenges in the Studies of Remittances: Denomination and Ostensive Definition in the Exploratory Research on Informal Value Transfer System

There are certain areas of study in which researchers deal with and even create a plethora of terms. The Informal Transfer of Values Systems (IVTS) are one of these areas. There are many terms available in the lexicon of research on IVTS around the world, such as hawala, hundi, fei ch’ien, encomenderos etc. The informal remittance system, typical of Venezuelan migration, appears to be located in the grey zone between the large irregular money transfer markets and the modest, informal systems allowing money transfers to people who are struggling in their countries. That is why it is important that Venezuela’s IVTS receive a unique label. In search of an appropriate label that reflects the peculiarities of Venezuela’s IVTS, it is important to pay attention to the linguistic aspects that come with the epistemological challenges. Almost a century ago, the philosopher Ludwig Wittgenstein highlighted the importance of the ostensive definition to make sense of the words we use ordinarily. Without neglecting his epistemological warnings, this article argues that migration studies have advanced in expanding their own terminology, in a relatively consistent way with the Wittgensteinian linguistic approach.

THE CONCEPTS OF THE SIMPLEST AND SIMPLE SENTENCES IN THE PARADIGM OF SYSTEMIC THEORY OF CASE

The article presents some of the results of systematic studies of the functions of the cases in a simple Russian sentence. Primarily, the systemic interpretation of the simplest and simple sentences as syntactic units is postulated, which possess not only different compositions and structures, but also reveal different grammatical meanings and categorial senses. Alongside, the notion of an event is defined and determined; the concept of predication is clarified and redefined; the concept of a dialectic, or causal, syllogism is introduced as a meaning caused by the internal form of a simple sentence. Consecutively, the ostensive definition of the internal determinants of the Russian language is given.

Wittgenstein and the Theatre of Confession

In this article we perform a juxtaposition of Wittgenstein’s confession with the art of drama. Our aim is to transpose the private language argument criticizing the ostensive definition of internal objects (beetle in a box thought experiment) onto confession and the art of drama performance. The play (possibly called “game”) of the actor is not an expression of his soul interior, but an autonomous necessity in the most decisive meaning – which means: the only thing to be done. Correspondingly, confession doesn’t express any interior misery – it is an acting (the double sense of this word will be further developed), the only possible acting within these conditions, the only possible response to one’s condition – a condition of mutilation where human misery appears very distinctly. Confession creates neither a relation of power (as Foucault was demonstrating in his late writings) nor a form of emotional exhibitionism but a language game consisting on words judging oneself, immune to interpretation, explanation, and vanity coming from their expression. Irreplaceable words become the agent of salvation.1 This article is the effect of great encounters that helped me – a non-Wittgensteinian – to “see” Wittgenstein perhaps more than understand his philosophy. I should first address many thanks to Dr. Ilse Somavilla who welcomed me on the beautiful roof of the Brenner Archives in Innsbruck together with its director Prof. Ulrike Tanzer (Thank you!). It is through Ilse Somavilla’s writings and archive editing work that I could engage myself and follow her on a path of reading Wittgenstein with a sensibility for religion and art. I owe also a lot of thankfulness to Prof. Alois Pichler for long lasting, repeated hospitality in the Wittgenstein Archives at the Bergen University and great patience for my plans of developing research plans about Wittgenstein in the Polish Galicia. The ability to visit these two places, Norway and Austria, have left inside myself a Wittgensteinian imagery that creates the scenography of my philosophical attempt inside this article. My research would not be possible without receiving the scholarship of the Republic of Austria OEAD for which I also express my deep gratitude. I am also very grateful to Kasia Mala for her linguistic revision of my article. And finally, what triggered this Winn-gensteinian performance were unforgettable dinners with Maja, my Mother Agata, and my son Światopełek – to say they were inspiring is not enough…

Non-Household Populations: Implications for Measurements of Poverty Globally and in the UK

Data from household surveys have increasingly been used as a basis for social policy. They are generally inappropriate for obtaining information about the poorest, and therefore for policies concerned with tackling poverty and deprivation. They omit certain groups by design: the homeless; those in institutions; and mobile, nomadic or pastoralist populations. In addition, in practice, they typically under-represent those in fragile, disjointed or multiple occupancy households, those in urban slums and those in areas deemed as insecure. These sub-groups constitute a pretty comprehensive, ostensive definition of the ‘poorest’.The sources of worldwide estimates of the missing populations are briefly described, with those for the UK discussed in greater detail, paying attention to their likely income and wealth. At least 250 million of the poorest of the poor are omitted worldwide; and in the UK about half a million of the poorest are missing from survey sample frames.In the UK, these ‘missing’ population sub-groups bias the analysis of income inequalities and affect the validity of formulae that have been developed for the geographical allocation of resources to health and social care.