The Bahá’í Faith was founded in 1863 in Persia and first publicly mentioned in the United States at the 1893 World’s Parliament of Religions. Growing throughout the first decades of the twentieth century, the germinal American Bahá’í communities established different periodicals with varied foci. The first American Bahá’í periodical to fall under the full aegis of American Bahá’í administrative control was the magazine, World Order (1935-1949). Bahá’ís and non-Bahá’ís published within it and, while not the explicit focus, made many attempts to merge, reconcile, debate, and apply Bahá’í scriptural imperatives and Bahá’í-informed perspectives to the social and spiritual problems of racial prejudice, inequality, segregation, and disunity. But their vast heterogeneity, and sometimes strange, divergent, and contradictory stances on the very definition of “race” together gesture toward the need to understand how, why, and which strategies and logics functioned to mutually constrain and enable the American Bahá’í discursive articulation of the “race” concept. Toward that end, I map the landscape of such discourse with attention to how race was simultaneously understood as both a “cultural” marker and a category like “caste”. I thus explore these discursive uses as they developed against the backdrop of the Great Depression, eugenic race science and its backlash, Aryanism in World War II, and the continued debate over Jim Crow, racial equality, and the scientific and religious connotations of the category of “race” itself.

In this introduction, we briefly define Canadian philosophy and discuss its importance before introducing the authors who contributed to this special issue and their articles. The history of Canadian philosophy has been understudied, and there is a need for new philosophical work on the challenges facing Canada. Some articles collected in this special issue examine the history of philosophy in Canada, while others subject contemporary issues to philosophical analysis. The contributors to this special issue include Ian H. Angus, Robert Timko, Anna Brinkerhoff, Stefan Lukits, Charles Blattberg, Ronald A. Kuipers, Jérôme Gosselin-Tapp, Delphine T. Raymond, Frédérique Jean, Rémi Poiré, Matthew Robertson, Janet C. Wesselius, and R. Bruce Elder.

Dans cette introduction, nous définissons brièvement la philosophie canadienne et discutons de son importance avant de présenter les auteurs qui ont contribué à ce numéro spécial et leurs articles. L’histoire de la philosophie canadienne a été peu étudiée et il est nécessaire de réaliser de nouveaux travaux philosophiques sur les défis auxquels le Canada est confronté. Certains articles rassemblés dans ce numéro spécial examinent l’histoire de la philosophie au Canada, tandis que d’autres soumettent des questions contemporaines à une analyse philosophique. Les contributeurs à ce numéro spécial incluent Ian H. Angus, Robert Timko, Anna Brinkerhoff, Stefan Lukits, Charles Blattberg, Ronald A. Kuipers, Jérôme Gosselin-Tapp, Delphine T. Raymond, Frédérique Jean, Rémi Poiré, Matthew Robertson, Janet C. Wesselius, et R. Bruce Elder.

This article argues that it is not possible to understand a nation’s ideals, values, goals, and institutional practices or its past, present, and future possibilities without an examination of its foundational philosophy and the historical evolution of that philosophy. Canada is no exception in this regard. Canada’s underlying philosophy is objectively idealistic, inclusive, duty and community oriented, examines life as it is lived, and moves forward in an evolutionary and dialectical fashion. If this hypothesis is true, then why is it the case that the study of this philosophy is largely absent from Canadian university curricula and public discourse?

This article argues that music can reflect and express the ideas that define particular cultures by considering the presence of concepts from Canadian philosophy in the nation’s music. It begins by examining how musical compositions can incorporate philosophical notions before surveying some themes in Canadian philosophy. The article then identifies these concepts from Canadian philosophy in the musical compositions of artists such as Léo Pol Morin, R. Murray Schafer, Udo Kasemets, Michael Snow, Glenn Gould, R. Bruce Elder (this article’s author), and David Jaeger.

The Journal of Management and Organization (JMO) is the journal of the Australian and New Zealand Academy of Management. It is an international journal publishing work of global authors but has a distinct Australian and New Zealand heritage based on cultural and social pursuits. This means it is important to highlight how Australian and New Zealand management research has developed over the years and to acknowledge its uniqueness in global academia. This editorial focuses on JMO 2026 in terms of addressing needs to further ponder how values and context influences management research and practice. The role of research contexts and policy are discussed with the goal of enabling a future research agenda that specifically combines an Australian and New Zealand mindset.

This article responds to criticisms of the proposals of Everett 2005 by Nevins, Pesetsky, and Rodrigues (2009, this issue). It argues that their criticisms are unfounded and that Pirahã grammar and culture are accurately described in Everett 2005. The article also offers more detailed argumentation for the hypothesis that culture can exert an architectonic effect on grammar. It concludes that Pirahã falsifies the single prediction made by Hauser, Chomsky, and Fitch (2002) that recursion is the essential property of human language.

Everett (2005) has claimed that the grammar of Pirahã is exceptional in displaying ‘inexplicable gaps’, that these gaps follow from a cultural principle restricting communication to ‘immediate experience’, and that this principle has ‘severe’ consequences for work on universal grammar. We argue against each of these claims. Relying on the available documentation and descriptions of the language, especially the rich material in Everett 1986, 1987b, we argue that many of the exceptional grammatical ‘gaps’ supposedly characteristic of Pirahã are misanalyzed by Everett (2005) and are neither gaps nor exceptional among the world's languages. We find no evidence, for example, that Pirahã lacks embedded clauses, and in fact find strong syntactic and semantic evidence in favor of their existence in Pirahã. Likewise, we find no evidence that Pirahã lacks quantifiers, as claimed by Everett (2005). Furthermore, most of the actual properties of the Pirahã constructions discussed by Everett (for example, the ban on prenominai possessor recursion and the behavior of WH-constructions) are familiar from languages whose speakers lack the cultural restrictions attributed to the Pirahã. Finally, following mostly Gonçalves (1993, 2000, 2001), we also question some of the empirical claims about Pirahã culture advanced by Everett in primary support of the ‘immediate experience’ restriction. We conclude that there is no evidence from Pirahã for the particular causal relation between culture and grammatical structure suggested by Everett.