Informal institutional change in De Achterhoek region: from citizen initiatives to participatory governance

As in other European countries, the formal planning task of Dutch governments is subjected to devolution and austerity measures. Not only did these developments lead to outsourcing planning tasks to lower-level governments, also citizens are increasingly ‘invited’ to take responsibility for providing public facilities and services. In De Achterhoek, a Dutch region, these shifts are amplified due to population change and traditional active citizenship, and led to institutional change. Since a decade local governments stimulate citizen initiatives, under the umbrella of participatory governance. This process of institutional change did not alter formal institutions, but was the result of an informal and dialectic process between local governments and citizen organizations. In this paper, we will demonstrate the process of change and how it affected planning practices in De Achterhoek, building on theories of informal institutional change and its driving forces. The empirical part of this paper draws on the results of three focus group meetings, in which a diverse set of local stakeholders discussed the effects of change they observed and how it shaped planning practices. In the final section, we reflect on the degree of institutionalization, by examining the robustness and resilience of the observed change.     

Fabricating the Thanatopolitical Body in Rodrigo Rey Rosa’s Cárcel de Árboles

Guatemalan author Rodrigo Rey Rosa’s first novella, Cárcel de árboles (1991), tells the story of a secret politico-medical experiment conducted on prisoners who have been condemned to death by the State. The experiment takes place in a prison camp located in the tropical forest. In this article, I examine the portrayal of power and embodiment in Rey Rosa’s novella, placing the text in dialogue with thanatopolitical theory and outlining the ways it evokes the historical context of violence and economic transition in Guatemala. I commence by discussing the forms of power at work in the novella’s prison camp, before examining the significance of medical science to Rey Rosa’s depiction of embodiment. I then explore the complex aesthetic and ethical questions embedded in the relationship between language, textuality and the body in the novella. Finally, I discuss the post-human dimensions of the text that emerge in the relationship between the human bodies of the prisoners and the non-human terrain. Over the course of this analysis, I contend that Rey Rosa marshals the body to invoke the ways in which the category of the ‘human’ is formed, deconstructed and reconfigured in the face of the destructive power that operates in the modern techno-scientific epoch.     

Political Commitment,Policy Ambiguity,and Corporate Environmental Practices

A lack of clear political commitment together with confusing rules and enforcement often characterize the institutional context of policy implementation and regulatory compliance in developing countries. By connecting such contextual features to existing models of policy implementation and regulatory compliance, we examine how regulatory factors are related to basic and proactive corporate environmental management practices in the Pearl River Delta region in China. Drawing on data derived from both a survey and in‐depth interviews, we show that a perception of clear political commitment to environmental protection across multiple government levels and units is positively associated with business efforts in basic environmental practices, regardless of the specific enforcement intensity. Nevertheless, a perception of clear political commitment is not related to proactive environmental practices. Conversely, a perception of policy ambiguity, in the form of confusing regulatory standards and enforcement, is negatively associated with corporate efforts in both basic and proactive environmental practices; yet, intensive inspections mitigate these negative associations with policy ambiguity.     

The emergence of agropastoralism: Accelerated ecocultural change on the Andean altiplano, ∼3540–3120 cal BP

In the fourth millennium BP, there were major environmental and cultural changes on the Andean altiplano of South America, but the chronology remains vague. A recent synthesis describes a slow, gradual transition from hunting and gathering to agropastoralism. This proposal is tested by refining the date of the onset of more humid and stable conditions, around 3550 cal BP, based on a Bayesian model of 26 dates from Lake Wiñaymarka and an updated calculation of the lacustrine offset. This is compared to Bayesian models of 191 dates from 20 archaeological sites, which incorporate a number of recently processed radiocarbon dates. A synthesis is presented of 15 full coverage surveys, a summed probability distribution, and a Bayesian model of the transition to ceramics, which together support a scenario of a very rapid demographic increase. Fourteen models from archaeological sites are cross-referenced in a composite model, which identifies a brief, altiplano-wide emergence of agropastoralism with starting and ending boundaries of 3540 and 3120 cal BP, respectively. This starting boundary correlates strongly with the onset of improving environmental conditions, indicating synchronous cultural and environmental change. The suite of accelerating cultural changes included a marked reduction in mobility, a demographic surge, increased subsistence diversity, the adoption of ceramics, farming and the integration of camelid herding into a remarkably resilient economic strategy still in use today. This is a highly relevant but yet to be used comparative case study for the variable tempos of ‘big histories’, and ecocultural interactions that generate rapid, emergent episodes of wide-spread and enduring cultural change.     

Pilgrimage,devotional practices and the consumption of sacred places in ancient Egypt and contemporary Syria

Pilgrimages are often messy affairs, not only leaving all sorts of material detritus behind, but also in many cases severely damaging or even destroying the sites that are visited as part of journeys to a sacred place. As such, this immensely popular religious tradition constitutes a social practice that is deeply tied to the landscapes and places that are considered to be holy and thus principally worthy of preservation (at least by many definitions of heritage), but which also in many cases ultimately consumes them over time, sometimes in very direct ways that immediately affect their physical state. This paper explores the contemporary and historical dimensions of this paradox, and considers the wider implications of seemingly destructive uses of sacred space by investigating the social and religious significance of so-called ‘pilgrims’ gouges’ observable at numerous pilgrimage sites in the Eastern Mediterranean. It, thereby, sheds light on the connections between the religious experience of pilgrimage and the material consumption of sacred places by juxtaposing cases from contemporary Islamic Syria and ancient Egypt, providing a long-term perspective on the use and consumption of sacred places. Lastly, it discusses the potential ramifications of the gouges for current approaches to heritage management and conservation.     

Enacting Experimental Alternative Spaces

This paper analyses the experimental nature of alternative spaces and the affective, emotional and embodied experience their enactment generates. In so doing, it grounds the analysis on the intentional community of Damanhur (Italy), as an example of experimental spaces. Scholarship concerning intentional communities draws on utopian studies that consider them as utopian laboratories. More recently, non‐representational approaches have emphasised the processual nature of utopias, yet studies have overlooked the experimental nature of these alternative spaces. Drawing upon in‐depth ethnographic data, this paper engages with community experimentations that took place in Damanhur for residents and visitors. It illustrates how utopian enactment is experimental and thus, disordering, unsettling and creative. Moreover, I argue that experimentations are not limited to unsettling the social structure of the community and, when studying the enactment of alternative spaces, emphasis should also be on their capacity to affect the individual.     

山西省稷山县农村公共卫生事业述评(1949～1984年)——以太阳村(公社)为重点考察对象

山西省稷山县太阳村(公社)是集体化时代闻名全国的卫生红旗单位,其公共卫生工作及合作医疗制度建设成绩斐然,具有明显的典型意义和时代特征。不过,这种农村公共卫生事业是建立在计划经济体制和高度集中的政治体制以及较低医疗保障水平基础上的,并与历次政治运动关系密切。改革开放后,经济体制逐渐向市场经济过渡,稷山县公共卫生事业因难以适应新的社会经济体制而最终走向了衰落,但其经验和教训可为今后创新农村公共卫生事业、建立新型合作医疗体系提供有益的借鉴。     

Embodied experiences in international volunteering: power-body relations and performative ontologies

In this paper we debate the interpretation of embodied experience on international volunteering placements. Drawing on six in-depth interviews with volunteers recently returned from Northern Thailand, we document the affects and emotions that play a key role in the formation of volunteer–host relations. We then present two interpretations of the data, conceptualising power-body relations in two different ways: from power’s affective and emotional literacy, to the body’s autonomous capacities. With these two interpretations at hand we then consider the performative nature of academic labour and make the case, following the work of feminist geographers J.K. Gibson-Graham, for a research praxis that does not set limits on subjectivity but rather excavates – and writes into being – the possible. We therefore argue for a conceptualisation and interpretation of embodied experience in volunteering as a site of potential transformation and transcendence of the inequalities that otherwise set the conditions of the volunteer–host encounter.     

Learning mobility: high-school exchange programs as a part of transnational mobility†

Long-term high-school exchange is a popular way to go abroad for German youth (2.5% of 16-year-olds go abroad for 6–12 months). The ongoing research project is dealing with the long-term impact of high-school exchange programs on further mobility of the participants. Using an online survey among 3000 former exchange students and 30 qualitative focus interviews, it is shown that mobility reproduces itself. Six years after the exchange, about 80% of the respondents have been abroad again for a period of longer than six weeks. This is seen as part of a normalization of transnational social practices.