Culturally sustainable development: theoretical concept or practical policy instrument?

Abstract

This paper outlines the concepts of sustainability and sustainable development, and considers the evolution of efforts to integrate culture into sustainable development policy and practice over recent years. The specific concept of culturally sustainable development (CSD), first promulgated more than 20 years ago, is re-assessed in the light of contemporary circumstances as a theoretically plausible proposition and as a basis for application to cultural policy formation. The paper proposes a set of principles by which consistency of a cultural policy or cultural development strategy with CSD can be judged. The application of each of the principles is discussed, drawing illustrations from particular policy areas in both developed and developing countries. The paper argues that CSD is a concept that has both theoretical substance and potential for practical policy application.     

Cultural participation in Europe: shared problem or shared problematisation?

Europe has a ‘problem’; it is becoming a ‘less cultural continent’ as fewer Europeans are ‘engaging in cultural activities’. This conclusion has been reached due to the findings of the latest cross national cultural participation survey. This paper questions the existence of this ‘problem’ and instead suggests that there is a shared problematisation across Europe sustained by common discursive archaeology that employs various discursive strands in relation to a dominant institutional discourse. The argument is that the ‘problem’ of ‘non-participation’ legitimates a ‘solution’ that predates its emergence: the state subsidy of arts organisations. The paper recaps the comparable problematisations that the researchers have previously identified in the policy texts of their respective countries. It progresses to consider three distinct but interwoven discursive strands upon which the problem representation in both countries, and potentially across Europe, appears to rely.     

Holistic geoarchaeology in the Penobscot Valley,Maine, USA: context,scale, and interpretation

A holistic landscape approach to cultural resource analysis of a set of archaeological sites in the central Penobscot Valley led to inferences regarding the Holocene physical and biological environmental context. Targeted environmental studies include (1) examination of forest and wetland changes through time and (2) lake-level studies as a key to paleohydrology. These studies were combined with broad-scale geomorphic investigations and detailed stratigraphic analyses, and studies of archaeological sites and their artifact assemblages. Together, these studies provide a picture of dramatic changes to the physical and vegetational landscape. These included reestablishment of a major river following deglaciation, evolution of extensive lakes to uplands and peatlands, and a shifting mosaic of open and closed forest composed of a variety of hardwood and softwood species. Inferences based on buried soils exposed in archaeological excavations supported climatic interpretations based on vegetation and paleohydrology. As a result, this work allowed evaluation of (1) site formation and preservation processes and (2) occupational patterns. Site formation and preservation of Early Holocene sites can be linked to sedimentation by hydraulic damming upstream of rapids at the mouths of tributary streams. Shifting human land use reflected by changes in occupation patterns appears to correspond to changes in forest composition as well as wetland and stream evolution through time.     

POSTMODERNISM,SOCIAL SCIENCE,AND HISTORY: RETURNING TO AN UNFINISHED AGENDA

Recognizing that the vogue of postmodernism has passed, Simon Susen seeks to assess whatever enduring impact it may have had on the social sciences, including historiography. Indeed, the postmodern turn, as he sees it, seems to have had particular implications for our understanding of the human relationship with history. After five exegetical chapters, in which he seems mostly sympathetic to postmodernism, Susen turns to often biting criticism in a subsequent chapter. He charges, most basically, that postmodernists miss the self‐critical side of modernity and tend to overreact against aspects of modernism. That overreaction is evident especially in the postmodern preoccupation with textuality and discourse, which transforms sociology into cultural studies and historiography into a form of literature. But as Susen sees it, a comparable overreaction has been at work in the postmodern emphasis on new, “little” politics, concerned with identity and difference, at the expense of more traditional large‐scale politics and attendant forms of radicalism. His assessment reflects the “emancipatory” political agenda he assigns to the social sciences. Partly because that agenda inevitably affects what he finds to embrace and what to criticize, aspects of his discussion prove one‐sided. And he does not follow through on his suggestions that postmodernist insights entail a sort of inflation of history or historicity. Partly as a result, his treatment of “reason,” universal rights, and reality (including historiographical realism) betrays an inadequate grasp of the postmodern challenge—and opportunity. In the last analysis, Susen's understanding of the historical sources of postmodernism is simply too limited, but he usefully makes it clear that we have not put the postmodernist challenge behind us.     

Rational Dissent,Unitarianism, and the Closure of the Northampton Academy in 1798

The decision by the Coward Trustees to close their academy at Northampton in June 1798 has generally been attributed to the prevalence of Unitarianism amongst the students. The reasons are more complex. Neither John Horsey, the theological tutor, nor the students at the time of the closure were Unitarian, though the latter were probably not Calvinists either. The appointment of David Savile, a zealous Calvinist, as assistant tutor by the trustees was a poor choice and led directly to the end of the academy. Closer investigation shows that the trustees differed little in their religious opinions from either Horsey or the students. The closure of the academy at Northampton can be used to identify the growing tensions within rational dissent as a result of the emergence of a more militant Unitarianism. It also proved to have extremely serious consequences for the future training of ministers for liberal dissent     

The Latest Instalment in the Whig Interpretation of Australian Education History: Catherine Byrne's JORH Article “Free,Compulsory and (not) Secular”

The original meaning of the term “secular” in the “free compulsory and secular” nineteenth‐century Australian public education acts is often contested, and has recently become part of a contemporary debate about the presence of confessional religion in state schools. I outline four different interpretations expressed in Australian education history writing, then review the recent Journal of Religious History article “Free, Compulsory and (not) Secular” by Catherine Byrne, arguing that it belongs to the secular liberal or “Whig” interpretation of the meaning of “secular” in the acts. The article is critiqued for forcing sources to conform to an overly rhetorical narrative device: a polarised structure valorising Victorian legislator George Higinbotham, and demonising New South Wales legislator Sir Henry Parkes. The article is also criticised for sub‐optimal source‐work, lack of awareness of the corpus of Australian education history, and overt contemporary policy agendas. I also suggest that the larger “Whig” interpretation of “secular” as part of a liberal progress narrative, underemphasises a religious hermeneutic and a critical theory hermeneutic: that a Protestant consensus about state schooling and “secular” in the Public Education Acts was also a deeply sectarian device for excluding Catholics from a dominant social settlement, just one part of a systemically divided and prejudicial culture.     

Eight Lucretian Emendations

Eight conjectures are offered upon the text of Lucretius’ De rerum natura (1.912, 3.464, 586, 933, 962, 4.897, 5.888–889 and 6.365).