“Culture alone will not put bread on the table.” The many facets of the debate on the preservation of Sami culture

The idea of preserving minority cultures is widely shared in Western nation‐states. Concrete application of this idea is, however, surprisingly difficult, and sophisticated rhetoric is used in discussions related to the issue. In the 1980s and 1990s three laws dealing with the rights of the Sami people were proposed in Finland. Three discourses related to denning the concept of Sami culture in this context are identified here: first, diminishing differences, with an emphasis on equality; second, emphasis on national obligations and the cultural wealth of the majority society; and third, the rhetorical tool of dividing principle and application. The definition of Sami culture varies in different contexts, and in some cases there is even a danger of treating it as a substitute for the concept of race.     

A Day’s Excursion among the Churches of South-East Norfolk

It will be proposed that the common utilitarian or functional explanation for the deposition of currency bars is too simple and should be amended to allow greater emphasis on the social context of the acts of production and deposition. Research indicates that currency bars—both as single finds and as hoards—occur in a limited range of archaeological contexts. It would appear that the act of deposition occurred under strict control and that the majority of currency bars were deposited as part of acts of ritual. The archaeological contexts of the three major types of currency bar are considered. All three types of currency bar—spit-shaped, sword-shaped, and plough-share—occur in similar contexts. Two major types of context are identified and in turn these define at least two distinct regions in the distribution of the bars. One zone is characterized by the deposition of the bars in varying sized hoards, but almost always in close relationship to a hill-fort rampart or a settlement boundary ditch. This may relate to rituals which defined the boundary of the settlement area of the family or community group. The analysis raises questions concerning the social and ritual significance of the boundaries which surrounded iron age hill forts and settlements. In contrast, a second zone is characterized by the deposition of currency bars in a range of natural locations (including bogs, rivers, caves, and rocky outcrops) which constitute the more standard contexts of ritual deposition for the British Bronze Age and Iron Age. These contexts may relate to rituals that defined boundaries at a range of scales; from those between social groups to tribal boundaries and even the boundaries of Britain.     

How Would Jesus Vote? The Churches and the Election of the Rudd Government

The Coalition's clear victory over Labor at the 2004 federal election after prominent campaigning by conservative church-based groups – along with the election to the Senate of a member of the Family First party – seemed to many commentators to confirm the growing power of a ‘Religious Right’ in Australia. This paper argues that two features of the 2007 federal election campaign are impossible to square with the rise of the Religious Right thesis. First, Labor won in 2007 without shifting its leadership, policies or electoral strategy to suit the Christian Right. Second, the contributions of church groups to the 2007 election campaign were not dominated by a single perspective but covered a wide range of issues and expressed competing views on key policy issues. This pluralism allowed Kevin Rudd, the Labor Party and even the Greens room to present themselves favourably to significant groups of Christian voters. The 2007 election suggests that, rather than being dominated by a hegemonic Christian Right, church involvement in Australian electoral politics is pluralistic in character.