‘Protectionism,obviously, is not dead’: A case study on New Zealand's biosecurity policy and the causes-of-effects of economic interests

New Zealand is valuable as an extreme case in agricultural trade liberalisation and in market-oriented national biosecurity policy, for exploring the causes-of-effects of economic interests on national biosecurity policy. The article argues that the state is the best advocate of agro-economic interests and that international negotiations on trade liberalisation played a decisive role in the protectionist and economic orientation of New Zealand's biosecurity policies. The study contributes to improving theoretical work on the relationship between international cooperation and domestic reform politics. It suggests a historical-institutionalist and dynamic perspective which incorporates the role of institutionalised vested interests and effect of timing and sequencing. This perspective helps to explain why states' policy preferences originate from economic interests and why patterns of interaction between international and national processes have such a strong effect.

新西兰作为农业贸易自由化以及市场导向的 生物安全政策的一个极端案例,对探讨经济利益与国家生物安全政策的因果联系,是非常有价值的。作者认为,政府是农业经济利益的最佳辩护师,贸易自由化的国际协商对于新西兰生物安全政策的保护主义及经济的取向起了决定性作用。本研究致力于完善有关国际合作及国内改革政策之间关系的理论探讨。本文建议采用一种历史—制度主义以及动态的视角,将制度化的既得利益以及时间、时序的作用纳入视野。这样一种视角有助于解释为什么政府的政策倾向源自经济利益,为什么国际过程与国家过程的互动模式会有如此强烈的效果。     

At the ogre's house

The female helper identified in two recent articles in this journal is a figure in a stereotyped scene that exists in a number of different folktales. When the hero arrives at the ogre's house, this woman warns him that when the ogre returns, he will eat him. Then she protects the hero by hiding him. When the ogre comes in, he smells the human, but the woman (his wife, daughter, grandmother, or captive) prevents him from finding the visitor.     

Empire,Repetition, and Reluctant Subjects: British Home Movies of Kenya, 1928–72

This article examines efforts by a range of British visitors to produce ‘home movies’ or amateur film of Kenya from 1928 to 1972, and attempts by both the British film-makers and Kenyans to navigate and influence this production. By bringing cine-cameras to Kenya to record images to be consumed back in the metropole by family and friends as ‘holiday films’, these British visitors laid bare what a number of historians have identified as the ‘imperial gaze’ that defined both colonial and post-colonial conceptions of Africa. Colonialism’s obsession with ordering and positioning bodies within a projected image of power and control made cinema the perfect vessel for such an exercise, while amateur film, with its often clumsy framing and highly personal interaction between the film-maker and the film subject, grants us unique insight into the sometimes coercive, transactional and forced efforts involved in projecting such an image. The amateur films that sit at the centre of this article, which were produced by British visitors to Kenya both before and after independence, offers us the opportunity to examine the wide range of behaviours of both the film-maker and the filmed which underpinned the production of repetitive imperial image-making in colonial and post-colonial Kenya.     

The importance of difference in the making of transnationality: biographies and networks of the Benedictine mission in Tanganyika (1922–65)

The Missionary Benedictines of Saint Ottilien were the first Roman Catholic mission house in imperial Germany. During the heyday of European imperialisms, colonialisms and Christian missions the monastic community began its engagement in ‘German East Africa’. To enable and promote its proselytization efforts in the imperial colony until the end of the Great War, the Missionary Benedictines had to respond to shifting political conditions and to rearrange their networks as and when required. This orientation became even more pronounced during the renewal of the Benedictine Mission in the British mandated territory of Tanganyika up until the Second Vatican Council and the political independence of Tanzania. From 1922 to 1965 at least 379 members of the Congregation lived and worked in Tanganyika. Their biographies were closely linked to the complex transboundary system of their religious community. This article will portray them as a highly institutionalized group of transnational actors. It argues that to maintain its activities and organizational structures, the leaders of the Benedictine Mission established a dynamic multi-level network connecting a variety of scales, spaces and actors. To ensure its continued existence under constantly changing conditions they constituted a hierarchic system of difference and diversity.