Determinants of Net Migration to Rural Areas,and the Impacts of Migration on Rural Labour Markets and Self-Employment in Rural Sweden

Abstract

Across most of Europe, the countryside seems to show a polarized development in which large districts are depopulating, while certain areas, mainly around big- and mid-sized cities, are increasing in population. The latter development is often described in concepts of “rural gentrification” and “rurbanization”, symbolizing a transformation of rural communities to communities with urban values and lifestyles. Most studies of the effects of these processes have focused on social and cultural consequences, as e.g. the displacements of lower-income households with higher-income residents and of rural culture and values with urban ones. This paper examines the phenomenon from another perspective, namely the effects of the “rurbanization” processes on countryside's labour markets and economic life. This paper aims at analysing the determinants of net migration to rural areas in general and to different types of regions, and the impacts of in-migration on rural labour markets, self-employment and other socio-economic conditions in Sweden for the period of 2003–2005. We find that net migration into rural areas increases with the size of adjacent local and regional centres, whereas net migration decreases with the average commuting distance of workers in the rural areas. When comparing in-migrants to rural areas with rural area stayers, our results indicate that the former has lower incomes, a lower employment ratio and a lower degree of entrepreneurial activities. These differences could—at least partly—be explained by the fact that rural area stayers were on average 6 years older than rural area in-migrants, i.e. the two groups were in different stages of their life cycles.     

The Form and Function of Poverty: Examining National Identity through Public Housing Architecture

Abstract

Lawrence J. Vale tells us that “grand symbolic state buildings need to be understood in terms of the political and cultural contexts that helped to bring them into being,” ¹ 1. Lawrence J. Vale, Architecture, Power, and National Identity (London: Routledge, 1992), 3. and that these buildings can help us understand our national identity. But all buildings are part of a broader political and cultural context. Even unimpressive state-funded buildings express meaning about the politics, power, and priorities of a nation. Because these buildings are not purposefully symbolic, their symbolism has the potential to provide a less contrived—though perhaps less appealing—portrayal of the nation in which they are built. Public housing provides an example of this idea. Public housing in the United States is latent with negative meanings that are reinforced and perpetuated by its architecture, siting, and design. This article examines three historical and iconic public housing communities and analyzes the meanings of these spaces through Goodman's four frames of reference—denotation, exemplification, metaphorical expression, and mediated reference—to determine what these spaces, as architecture, say about the American national identity and our relationship with public housing.     

Truth-Telling in the Wake of European Contact: Historical Investigation of Aboriginal Skeletal Remains from Normanton

This study heeds the call for a ‘truth-telling’ of injustices carried out on Aboriginal communities during the colonial acquisition of Australia as stated in the Uluru Statement from the Heart 2017. Here, we discuss the lives of eight Indigenous people buried in Normanton in north-west Queensland (QLD) who died and had their remains collected in the late 1890s as scientific specimens. The remains were later repatriated to the community before being further exposed by erosion in 2015. With the consent and participation of local traditional owners—the Gkuthaarn and Kukatj people—this assessment utilised bioarchaeological, historical and anthropological methodologies to gain a better understanding of Indigenous life and health on the Australian colonial frontier. Gkuthaarn and Kukatj people were engaged throughout the investigation, and statements throughout this piece made by them illustrate how bioarchaeology can inform on past injustices in Australia’s history, bringing them into the public consciousness and aiding the transition to reconciliation through ‘truth-telling’.     

Unearthing the past: An exploration into the people behind the development of a Victorian suburb

Abstract

Victorian urbanisation created suburban communities out of fields and orchards. In one suburb, east of Oxford City, where piecemeal development occurred in a rural area from the 1840s, a network of religious orders linked to the Oxford Movement provided health and welfare services. The local priest, Father Benson, was a major benefactor and instigator of these services. As the suburb grew and the state became more involved in health and welfare service provision, the church responded accordingly. Using a local graveyard to identify some key individuals and organisations involved in the developing community, combined with an analysis of the census, provides a framework for an outline of the history of the community and the development of its service infrastructure. This gives us an insight into both east Oxford and the wider debates on church and state provision of services.     

Ivory towers? The commercial activity of British professors of engineering and physics, 1880–1914

Abstract

The involvement of British academic scientists in commercial work has been often discussed by historians of science and technology. However a systematic study of this activity is still lacking. Focussing on the period 1880 to 1914, I examine the engagement in consulting, patenting and entrepreneurial initiatives of a segment of that community, namely engineering and physics professors. I discuss the institutional context in which it occurred and their motivations. The survey highlights that the majority of the engineering professors examined were involved in consulting and patenting, and a significant number of them pursued also entrepreneurial activities. As for the physics professors, only a few followed the example of their engineering colleagues, but did so vigorously. I argue that far from being reluctantly brought into the market for knowledge, the engineering as well as the physics professors who engaged these extra-academic activities eagerly sought to partake in the commercialization of the products of their scientific work.     

基于活动类型的郊区大型居住区居民生活空间重构——以回龙观为例

本文基于550份调查问卷和第一手的访谈资料,以北京著名的郊区大型居住区——回龙观文化居住区为研究对象,探讨了包括居住空间、工作空间、购物空间和游憩空间在内的郊区大型居住区生活空间重构的特征与机制,分析了居民生活空间重构与郊区化的关系。研究表明,近10年来,居民对远距离居住-工作空间错位有较强的承受能力,以回龙观为代表的郊区大型居住区在形成居住空间郊区化、商业和休闲空间的分散化和多中心化方面发挥了重要作用,也验证了过去10年中北京郊区化发展的高强力度。回龙观社区职能由单纯卧城向综合型社区的演变成为居民多种生活空间重构的背景,另外,不同类型的生活空间之间相互联系,某种生活空间变化往往导致另一种或几种生活空间跟随发生变化。回龙观的案例给郊区的城市规划工作带来一定的启示。     

The DEEPSAL Project: Using the Past for Local Community Futures in Jordan

ABSTRACT

The Deep Past as a Social Asset in the Levant (DEEPSAL) project, conducted in 2015–16 by the Council for British Research in the Levant, examined two communities in southern Jordan, Beidha and Basta, who live near significant Neolithic archaeological sites. The project collected information on the communities’ current socioeconomic conditions, their relationship with local cultural heritage and how that cultural heritage currently benefits or hinders them. The information was used to inform nascent strategies to utilize the sites sustainably as development assets and suggest alternative strategies as necessary. The results showed that a tourism-based strategy is suitable for Beidha but there was a need to focus on basic business skills. For Basta a tourism-based strategy is currently unsuitable, and efforts should rather focus on supporting educational activities. The results of the project are presented here within the context of archaeology’s increasing interest to use archaeological resource to benefit local communities, and outlines lessons for that effort.     

Maroon Archaeology Is Public Archaeology

Researchers of the contemporary past have sought to be instrumental in public dialogue about how artifacts speak to heritage matters relevant to living communities and decision-making polities (Emberling and Hanson, Catastophe!: the looting and destruction of Iraq’s past, 2008; Gibbon, Who owns the past?: cultural policy, cultural property, and the law, 2005; Mullins, Places in mind: public archaeology as applied anthropology, 2004; Renfrew, Loot, legitimacy and ownership: the ethical crisis in archaeology, 2000; Skeates, Debating the archaeological heritage, 2000). This approach has made archaeology a public endeavor that serves the needs of inquisitive researchers, as well as those groups of individuals whose lives may be directly affected by the excavation, analysis, and interpretation of archaeological remains. This paper will broadly assess how the archaeology of Maroons—tribal communities of runaway slave descendants—has affected the application of scholarly research in the former Dutch territory of Suriname, SA. The shift in relevance is due to the Inter-American Court on Human Rights 2007 judgment that allows Suriname Maroons to assert decision-making authority on matters of land management and development in ancestral and contemporary habitat. Vital to this endeavor is, Maroon involvement in archaeological research and more importantly, an overhaul in Surinamese antiquity laws.     

Ecomuseums and the Democratisation of Japanese Museology

The idea of the ‘integrated museum’, a more socially inclusive form of cultural institution, was a key outcome from the UNESCO/ICOM ‘Round Table of Santiago’ in 1972. Many of the concepts embodied in this idea became part of ecomuseum philosophy and practice during the 1970s and 1980s, in particular the need to involve local communities and make museums more democratic. The ecomuseum has the potential to be a socially inclusive mechanism and is now a worldwide phenomenon. Many of its tenets (the museum as territory, fragmented sites, in situ conservation and community leadership) are used—in a variety of ways and with varying success—as a mechanism to conserve cultural and heritage resources and to construct and promote local or regional cultural identities. Although the philosophy and practice of ecomuseums has been subject to criticism, they are still being created, mainly in rural areas, as a means of conserving traditional landscapes and ways of life. Japan has embraced the ecomuseum philosophy, and three contrasting ecomuseums (Hirano, Asahi and Miura) are described here, their roles analysed and their democratic nature questioned. It appears that the ecomuseum does have the ability to be a truly democratic method of heritage conservation, but that ultimately much depends on leadership and the identification of the local community as the key stakeholder.     

The Social and Legal Status of Jews in the Grand Duchy of Lithuania and its Influence on the Status of Tatars and Karaites

Abstract

At the end of the fourteenth century, when Lithuania was baptized, three non-Christian communities — Jews, Tatars, and Karaites — began to settle in the territory of the Grand Duchy of Lithuania, and their legal and social status began to take shape. The segregation of Jews from Christians was legitimized in the first privilege granted for the Jews of Brest in 1388 by the Grand Duke Vytautas (Witold, Vita&?t) the Great. This privilege, which adapted Western variations of the Judenrecht to Lithuanian realities and introduced some local improvements, began the process of the formation of the legal and social status of non-Christians in the Grand Duchy. The expulsion of Jews to the margins of the estate system of the Grand Duchy of Lithuania, the establishment of the incumbency of the iudex iudeorum and internal community court, and the fully formed relations between the Jews and the legal system of the Grand Duchy were used as reference points in trying to define the legal status of the Tatars and the Karaites. In the case of Karaites, Magdeburg law, which was already known in Lithuania, was adopted. Grand Duke Casimir Jagiellon granted such a privilege to the Trakai (Troki) community in 1441, and the Karaite community’s life was organized according to the principles of the existing model of urban self-government. For some time the legal status of the Karaites differed from that of the Jews. Despite its uniqueness, Magdeburg law was not applied to the community’s everyday life, and the Karaites gradually absorbed the privileges granted for the Jews (especially that of 1646). The Tatars, who were socially stratified within their community and thus had different interests, were never granted a common privilege. Those ‘Jewish’ legal and social models, which were adapted for the Tatar community, were best revealed in the Third Lithuania Statute of 1588, which contained more regulations for non-Christians than its two predecessors. The content of its articles shows similarities of the social and legal status of non-Christians and the entrenchment of the social strata of non-Christians. The features of the model applied for regulating the state’s relations with the Jewish community might also be observed in the state’s relations with the Roma (Gipsy) community, which, although Christian, was considered unacceptable in the Grand Duchy of Lithuania because of its way of life.     

Visions of visibility: LGBT communities in Turin

Recent anti-discrimination campaigns by lesbian, gay, bisexual and transsexual (LGBT) activists in Italy have increased the visibility of these communities and individuals, but have not resulted in the desired improvements to legislation. In light of this situation, this article analyses modalities of ‘visibility’ as defined and desired by the active LGBT community in Turin, host city for National Pride 2006. The Pride committee scheduled an unprecedentedly ‘visible’ year-long programme of consciousness-raising and cultural events that went far beyond the more usual one-day march. Drawing on a series of interviews with members of the committee and of the lesbian community conducted in Turin in March and June 2006, the discussion explores social, cultural and political visibility in this LGBT community as it hosted National Pride.

I think people live in a state of non-visibility, lacking self-acceptance; there are gay men and lesbians in Italy who are in hiding. (Andrea Benedino)1 1.?Interview conducted by the author, 31 March 2006.      

Jews with Knives: Toronto’s Depression-Era Kosher-Slaughter Infrastructure and the Kehilla Enquiry of 1932

ABSTRACT

In the 1930s, a legal dispute upset Toronto’s kosher-slaughter and kosher-retail industry. The Kehilla, the governing body responsible for regulating the city’s kosher system, was accused of charging exorbitant prices for kosher slaughter. Moreover, several community butchers alleged that they had been ostracized from the Municipal Abattoir and coerced into signing binding agreements with a butchers’ association. The conflict escalated to such adegree that the city’s court mediated the dispute at the request of the Board of Control and City Council. Using foodways as a lens into social and cultural dynamics, this article narrates and examines this kosher controversy to illuminate divisions within the city’s Depression-era Jewish community and the larger metropolis. This examination reveals a stratified yet resilient community—one that fostered severe class conflict, but also one that drew on killing-floor activism and an entrepreneurial spirit to secure an economic base in the face of a worsening depression.     

Narrating boundaries: Framing and contesting suffering,community, and belonging in enclaves along the India–Bangladesh border

This paper explores the politics of community making at the India–Bangladesh border by examining the public and private narratives of history and belonging in a Bangladeshi enclave—a sovereign piece of Bangladesh completely territorially surrounded by India. Drawing on framings of political society, this paper argues that understanding populations at the margins of South Asia and beyond requires attention to two processes: first, to the ways that para-legal activities are part and parcel of daily life; and second, to the strategies through which these groups construct themselves as moral communities deserving of inclusion within the state. Border communities often articulate narratives of dispossession, exceptionality, and marginalization to researchers and other visitors—narratives that are often unproblematically reproduced in academic treatments of the border. However, such articulations mask both the complicated histories and quotidian realities of border life. This paper views these articulations as political projects in and of themselves. By reading the more hidden histories of life in this border enclave, this article reconstructs the notion of borders as experienced by enclave residents themselves. It shows the ways that the politics of the India–Bangladesh border are constitutive of (and constituted by) a range of fractures and internal boundaries within the enclave. These boundaries are as central to forging community—to articulating who belongs and why—as are more public narratives that frame enclave residents as victims of confused territorial configurations.     

New East Manchester: Urban Renaissance or Urban Opportunism?

In this paper we ask how a shrinking city responds when faced with a perforated urban fabric. Drawing on Manchester's response to its perforated eastern flank —and informed by a parallel study of Leipzig—we use the city's current approach to critique urban regeneration policy in England. Urban renaissance holds out the promise of delivering more sustainable—that is more compact, more inclusive and more equitable—cities. However, the Manchester study demonstrated that the attempt to stem population loss from the city is at best fragile, despite a raft of policies now in place to support urban renaissance in England. It is argued here that Manchester like Leipzig is likely to face an ongoing battle to attract residents back from their suburban hinterlands. This is especially true of the family market that we identify as being an important element for long-term sustainable population growth in both cities. We use the case of New East Manchester to consider how discourses linked to urban renaissance—particularly those that link urbanism with greater densities—rule out some of the options available to Leipzig, namely, managing the long-term perforation of the city. We demonstrate that while Manchester is inevitably committed to the urban renaissance agenda, in practice New East Manchester demonstrates a far more pragmatic—but equally unavoidable—approach. This we attribute to the gap between renaissance and regeneration described by Amin et al. (Cities for the Many Not for the Few. Bristol: Policy Press, 2000) who define the former as urbanism for the middle class and the latter as urbanism for the working class. While this opportunistic approach may ultimately succeed in producing development on the ground, it will not address the fundamental, and chronic, problem; the combination of push and pull that sees families relocating to suburban areas. Thus, if existing communities in East Manchester are to have their area buoyed up—or sustained—by incomers, and especially families, with greater levels of social capital and higher incomes urban policy in England will have to be challenged.     

Social and Spiritual Capital: Building ‘Emotional Resilience’ In Communities and Individuals

Abstract

The article examines the relationship between mental health, mental health promotion, religious communities and general issues of public health. It begins with an exploration of what is meant by mental health drawing a distinction between it, mental illness and mental health promotion, and argues that mental health can have a profound impact on physical health. The relationship between religious communities and the mentally ill is analysed next. Despite the attitudes of many in mental health provision, religious communities can offer a supportive environment for the mentally ill. The article avoids a ‘faith communities—good’, ‘mental health services—bad’ dichotomy, recognizing that religious communities can be excluding and discriminatory. The ambiguity of some experiences is recognized: are they forms of religious experience or symptoms of psychosis? The article highlights the inceasing advocacy of the user/survivor movement. In the final section, the relationship between mental health and public health is explored. It is suggested that religious communities can be places for the promotion of mental health. Mental health promotion is understood as aiming to strengthen both individuals and communities; its value is explored in relation to public health issues. It is suggested that those who are socially excluded are at a greater risk of some form of mental illness and that this may well impact on their physical health. Related to this are the beneficial effects of opportunities for participation in decision making, be it in the workplace or the local community. The article ends by arguing that service providers and service users need to be involved in decisions and planning. Further, some elements of mental health promotion will need to involve those outside the statutory sector.     

Learning to be suburban: the production of community in Westwood Hills, Pennsylvania, 1952–1958

In 1952, working-class women in the newly built suburb of Westwood Hills, Pennsylvania began publishing a mimeographed newsletter entitled The Hilltrotter. They used the newsletter to shape their community and by doing so learned and taught how to be suburban. This process occurred both discursively and materially, as the staff of The Hilltrotter simultaneously sought to create a shared conception of community and to shape the everyday lives of Westwood Hills' residents. This paper investigates the work of women on The Hilltrotter and by doing so shows how they produced a constellation of identities – of community, class, age, gender, and citizenship. They constructed these identities through their efforts to make Westwood Hills into a safe, stable, and well-ordered suburban community. In doing so they contributed to the formation of a postwar hegemonic order that enlisted the working class in the reproduction of capitalism.