Visa Stories: Human Rights, Structural Violence and Ethical Globalisation

This essay frames a number of individual contributions on the subject of visa stories. The author considers the issues raised by these contributors in terms of human rights, structural violence and ethical globalisation. The contributions to this Forum sharply delineate the contrasting capacity of archaeologists from different countries to participate in international scholarly discussions. If we are to tackle the challenges of a more ethical globalisation, we need to integrate a human rights framework into our practices and policies, with a consequent emphasis on shared responsibilities.

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Resumen Este ensayo enmarca las diversas aportaciones individuales entorno a las historias sobre visados. La autora tiene en cuenta las cuestiones planteadas por estos autores en relación con los derechos humanos, la violencia estructural y la globalización ética. Las aportaciones a este Forum delinean con gran agudeza la capacidad contrastada de los arqueólogos de diversos países de participar en discusiones eruditas a escala internacional. Si debemos abordar los desafíos de una globalización más ética, es necesario que integremos un marco de derechos humanos en nuestras prácticas y nuestras políticas, con el consiguiente énfasis en las responsabilidades compartidas.

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Résumé Cet essai est pour synthétiser les contributions individuelles concernant les histoires d’obtention de visas. L’auteur considère les questions soulevées par ces histoires, en termes de droits humains, de violence structurée (injustices dans les procédures administratives), et de la globalisation de l’éthique. Les contributions à ce forum font ressortir clairement le contraste entre les capacités qui existent, selon le pays d’origine des archéologues, de participer à des rencontres académiques internationales. Si nous voulons relever le défit de développer une éthique plus globale, nous devons intégrer la conception des droits humains dans notre pratique et nos politiques, avec comme conséquence, une emphase sur le partage des responsabilités.

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Claire Smith is President of the World Archaeological Congress, and Associate Professor at Flinders University, Australia. Her recent books include ‘Indigenous Archaeologies: Decolonising Archaeological Theory and Method (co-edited with H.M. Wobst, Routledge, 2005) and ‘Digging it up Down Under. A Practical Guide to Doing Archaeology in Australia’ (co-authored by H. Burke, Springer, 2007).     

The Impact and Legacy of the Otterburn Public Inquiry,Northumberland National Park,England

The Otterburn Public Inquiry (1997 and 1999) polarized opinion as to how England’s finest countryside should best be utilized. On the one hand, the Ministry of Defence sought to realize a major development in a protected area, whereas on the other, Northumberland County Council and Northumberland National Park Authority opposed the plans, arguing that conservation and recreation should take priority. This study was undertaken several years later and took a retrospective look at the saga through a recollection of personal accounts, so as to examine the impact and legacy that was borne out of this development. Semi-structured interviews were undertaken with a number of stakeholders as part of a wider project on partnership working. It was found that the Ministry of Defence used this planning dispute to affirm that defence of the realm was a greater national interest than environmental protection. The outcome of the Public Inquiry was also found to contribute towards a radical change in the way Northumberland National Park was managed.     

Symbolic Violence and the Politics of Environmental Pollution Science: The Case of Coal Ash Pollution in Bosnia and Herzegovina

Abstract: Environmental justice movements often contest environmental knowledge by engaging in scientific debates, which implies accepting the predominance of scientific discourses over alternative forms of knowledge. Using Bourdieu's concept of symbolic violence, this paper warns that the engagement with hegemonic forms of knowledge production may reproduce, rather than challenge, existing social and environmental inequalities. The argument is developed with reference to a case study of coal ash pollution in Tuzla, Bosnia and Herzegovina. The case study shows that the construction of knowledge in a scientific project led to the exclusion of local definitions of the situation and the dismissal of their observations of environmental pollution. The case suggests that the capacity of different actors to put forward their interpretation of an environmental issue depends on the forms of symbolic violence that emerge within hegemonic discourses of the environment.     

After the Fanfare: Education,the Lasting Legacy

Shipwrecks are resource rich. The recent Gulf of Mexico Deep Gulf Wrecks Project was meant to be shared and explored, not only by professional scientists but also by the public. The project website was the public link to the deepest reaches of the Gulf of Mexico during the scientific expedition. The website welcomed hundreds of visitors each day during the project. The audience composed of professionals and interested public followed the daily logs and videos. The overall scientific and educational data sets amassed from the project were, at times, overwhelmingly vast, but when segmented by topic, became manageable. After the fanfare generated by following along with the expedition ended, the primary project goals shifted to analysis and the creation of a lasting educational legacy. This legacy is presented digitally via the web. Project curriculum gives classrooms around the globe long-term access to the exciting scientific data. Along with the documentary film project the Deep Gulf Wrecks Project ensures that the legacy at the bottom of the Gulf of Mexico is indeed a lasting legacy.     

国际遗产保护经验对西安遗产保护事业的启示

文化遗产保护是一项全人类的事业,世界各国在遗产保护事业发展中,形成了宝贵的经验。总体来看,国际遗产保护经验主要表现在遗产观转变使遗产类型不断扩展,扩大了保护范围;合理的资金保障制度保证了遗产保护事业的发展;通过合理利用遗产推动遗产保护;重视文化遗产宣传调动全民积极性。西安遗产保护事业急需构建城市文化遗产体系,建立西安城市文化遗产保护资金多样化投入制度,重视文化遗产保护宣传工作。     

The Face of Decline: the Pennsylvania Anthracite Region in the Twentieth Century

The term "deindustrialization" did not come into popular usageuntil the late 1970s as American heavy industry went into aprecipitous decline and the industrial heartland became the"rust belt." For the people of the anthracite coal mining regionof eastern Pennsylvania, deindustrialization came much earlieras Thomas Dublin and Walter Licht graphically demonstrate inThe Face of Decline: The Pennsylvania Anthracite Region in theTwentieth Century (2005). This work joins a growing body ofliterature that examines the rise, decline, and fall of communitiesimpacted by the slow erosion of heavy industry. Recent workssuch as Industrial Sunset: The Making of North America's RustBelt (2003) by Steven High,     

Jefferson's Legacy to the Supreme Court: Freedom of Religion

Except for Rhode Island, each of the thirteen American colonies created some form of established religion. The English venturists who undertook settlements in New England and Virginia simply assumed that religion would be inextricably tied to their colonial enterprises. ¹ The 1606 charter creating the Virginia colony required that all ministers preach Christianity that followed the “doctrine, rights, and religion now professed and established within the realme of England”—in other words, the Church of England. ² To bolster the struggling Jamestown settlement, in 1610–11, Sir Thomas Dale promulgated “Articles, Lawes, and Orders, Divine, Politic, and Martiall for the Colony in Virginia.” Clergymen were to read “Dale's Laws,” as they were labeled, to assemblies every Sabbath. The thirty‐seven rules included eight that specifically referred to God and prohibited impiety, blasphemy, sacrilege, and irreverence toward preachers or ministers. The sixth law was particularly notable for its strict religious requirements and harsh penalties for violations: “Every man and woman duly twice a day … shall … repair unto the Church to divine service upon pain of losing his or her days allowance for the first omission, for the second to be whipped, and for the third to be condemned to the Gallies for six months. Likewise no man or woman shall dare to violate or break the Sabbath by any gaming … but duly sanctify and observe the same, both himself and his family, by preparing themselves at home with private prayer, that they may be better fitted for the public according to the commandments of God and the orders of our Church. …” ³ Colonists faced the death penalty after the third offense of missing morning and afternoon Sunday devotional services.