Venezuela's national colonization programme: the Tovar colony,a German agricultural settlement

A decision by the Council of the Indies in 1801 authorizing the colonies to accept overseas immigrants cleared the way for the colonization of Spanish America by foreign settlers. In Venezuela, the first practical attempt to promote immigration came ten years later, when the Marquis del Toro offered to donate land to incoming white immigrants. Immigration schemes were planned and executed by private agents, most of whom were closely connected with the Caraqueño landowners. However, it proved very difficult to attract Europeans because Venezuela offered potential immigrants few economic advantages, and most outsiders viewed the country as politically unstable. There was, however, one exception to encourage European immigration, the Tovar colony, founded by one of the oldest and most powerful families within the government, which awarded the Tovars, through their intermediary and project director, General Codazzi, the largest loan ever granted under the immigration programme. The Tovars were ably assisted in this task by Codazzi, whose geographical knowledge and experience were crucial to the success of the Tovar colony. The project dovetailed perfectly within the ideological interest of the government. Although the scheme benefited only the Tovar family, in public, it was presented as essential to the national economic interest.     

The Persistence of Milpa Agriculture in Highland Guatemala1

In southwestern Guatemala, within the western realms of the basin of Quezaltenango, peasants have maintained the traditional system of milpa agriculture in the face of repeated cultural intrusions. The Spanish conquest resulted in the adoption of a plethora of tools, crops and domesticated animals that modified, but did not alter the basic character of the milpa. The milpa system has evolved more recently to accommodate the production of cash crops, principally wheat and potatoes. Chemical fertilizers, herbicides, pesticides and improved varieties of seed have been accepted as necessary adjuncts in the production of these crops. In contradiction of the counsel of well-intentioned advisors, however, the Guatemalan peasants persist in their adherence to the traditional milpa. Many Westerners are inclined to regard this as irrational behavior. Although not capable of articulating fully all of the subtle advantages of milpa agriculture, the majority of the region's peasants perceive the milpa as an economically secure and culturally compatible agricultural system that has evolved on a trial-and-error basis over a long period of time. This is not to suggest that the subsistence-oriented milpa will not ultimately give way to the commercialization of agriculture, as has occurred to a limited degree elsewhere in Guatemala. Given the veneration of maize as embodied in rituals and native religious beliefs, however, agricultural commercialization will likely occur only to the extent that the peasant perceives the potential monetary gain to outweigh the security and cultural good embodied in the traditional customs and practices.     

Barriers to Co-Governance: Examining the "Chemistry" of Home-Care Networks in Germany, England, and Quebec

This article aims at studying the dynamics of organized home care and particular problems in the delivery of social services, analyzed against the background of the international recasting of welfare systems. Challenging an influential academic discourse on the advent of new forms of network governance thought to improve service provision, three jurisdictions—Germany, England, and Quebec—are compared with regard to how home-care networks are actually configured and the rationales which appear to shape the interaction between network members. The article argues that notwithstanding the extensive literature extolling the virtues of network governance or the possibility of reconciling different governance modes, home care operates through arrangements embracing conflicting rationales. Rather than providing for mutual adjustment and shared perspectives, contemporary home-care networks tend to produce tensions and outcome problems as a result of the "biased" interplay between various steering rationales within given institutional arrangements and different meta-governance regimes.     

A new crustacean clam shrimp (Spinicaudata: Eosestheriidae) from the Upper Triassic of Argentina and its importance for ‘conchostracan’ taxonomy

A new species of a fossil crustacean clam shrimp (Spinicaudata: Eosestheriidae) Menucoestheria wichmanni is described from the lower Upper Triassic Vera Formation (Los Menucos Complex) in Río Negro Province, southern Argentina. This discovery represents the first record of this family in the Triassic of Argentina and the southernmost record of South American Triassic ‘conchostracans’ (Spinicaudata). The new species shows close affinities with Middle Jurassic faunas from Antarctica and offers important data on the taxonomy (notably the use of ornamentation characters), palaeobiogeography (as South America hosts the oldest-known fossils of this family) and evolution of the Gondwanan faunas. Other South American eosestheriid species are tentatively recognized. Menucoestheria is hypothesized to be the ancestral form of the Triassic–Jurassic Gondwanan eosestheriids. Relationships between European and Gondwanan eosestheriids remain unresolved.     

Charms

ATTIC TRAGEDY IN THE LIGHT OF THEATRICAL HISTORY. By EGILL ROSTRUP, Ph.D. Trans, by INGEBORG ANDERSEN. [Constable, 1923]. Copenhagen; Gyldendalske Boghandel, 1923. pp. 166. 7s. 6d. n. Reviewed by W. R. Halliday.

LA PASSION D'AL-HO SAYN-IBN-MANSOUR AL-HALLAJ, Martyr mystique de l'Islam. Par LOUIS MASSIGNON. Paris : PAUL GEUNTHNER. 1922. Vols i. and ii. Pp. 942. Reviewed by H. A. Rose.

JOHANNES PAULI, SCHIMPF UND ERNST, herausgegeben von JOHANNES BOLTE. Zweiter Teil, Berlin : Herbert Stubenrauch Verlagsbuchhandlung, 1924. Pp. 56b. 25 gold mks. Reviewed by M. Gaster.     

The Sun-God's Axe and Thor's Hammer

During the middle years of the twentieth century, British pioneers of Wicca, the neopagan witchcraft religion, adopted prehistoric megaliths as ‘sacred sites’ and appropriated the folklore that surrounded them for their own magico-religious purposes. In turn, Wiccan interpretations of such sites resulted in the creation of a new ‘alternative archaeological’ megalithic folklore.