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Thomas Perreault 《对极》2006,38(1):150-172
Recent resource protests in Bolivia have crystallized broad sets of claims involving livelihood rights, political participation, regional autonomy, and the meanings of citizenship and the nation. In both the 2000 “Water War”, and the 2003 “Gas War”, protestors objected to the restructuring and re‐scaling of resource governance that has taken place under recent waves of neoliberal reforms in Bolivia. In both cases, protestors demanded greater participation in decision‐making regarding resource management, more equitable distribution of the economic benefits derived from resource exploitation, and a more socially oriented alternative to Bolivia's neoliberal model of economic development. In spite of these similarities, however, these struggles were characterized by markedly uneven geographies of popular protest. The water and gas wars had different spatial dynamics, stemming in part from the biophysical differences between water and natural gas, and the ways these resources enter into social life. Moreover, the protests had very uneven social effects, and in some respects excluded the most marginalized sectors of Bolivia's poor.  相似文献   

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This article examines the disagreement between two partisans turned historians, Nuto Revelli and Claudio Pavone, on the legitimacy of the term ‘civil war’ to describe the Italian Resistance of 1943–1945. ‘Civil war’ is a controversial term in Italian and European discussions of World War II. Accordingly, ‘civil war’ provokes a study of the intersection of ideology and ethics, experiential memory and history in postwar Europe. But why should Revelli and Pavone, two men who had been on the same side during the Resistance, see things so differently? This article demonstrates that each historian’s experience before and during World War II shaped their participation in the Resistance and their subsequent representation of it. Consequently, their divergent experiences offer an explanation as to why Pavone argues that the Resistance was a civil war and Revelli argues that it was not, without relativizing in political and ethical analysis.  相似文献   

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