Keeping ‘our’ land: property,agriculture and tensions between Indigenous and settler visions of food sovereignty in Canada

ABSTRACT

This paper situates literature on food sovereignty and land reforms in relation to academic and popular writings about land issues in Canada. We argue that settler Canadian food sovereignty scholarship and activism has yet to sufficiently grapple with the implications of private property ownership in relation to ongoing processes of settler colonialism. We also argue that efforts to advance ecologically sustainable farming practices in Canada need to confront private property ownership in terms of its contribution to both capitalist and colonial violence.     

东亚文化与出版交流的实践与思考——东亚出版人会议的意义解读

东亚出版人会议紧扣着东亚文化与出版两大主题,从人的交流、书的交流到企划出版的交流这3个层面,既务虚也务实。一方面通过相互间的文化与理念的交流,期望了解彼此邻近却隔膜的现代化的心路历程;另一方面则通过共同出版"东亚人文书100",进行跨越国界的文化事业的交流。不过,中、日、韩3国所推荐的书目依然代表着各自不同的文化诉求,因此,如何通过文化的交流来重构东亚的价值和理念,还需要出版人的进一步努力。     

Real and unreal masculinities: the celebrity image in anti-trafficking campaigns

Numerous scholars note the highly gendered nature of anti-trafficking responses. Much of the literature exploring anti-trafficking campaigns, however, focuses on the objectification of women and their placement as abject bodies, objects of violence, in pain and to be pitied. Nevertheless, few scholars explore how these campaigns portray men and shape masculinities. Using as example a highly publicised online anti-trafficking campaign, ‘Real Men Don't Buy Girls’, this article responds to this gap in the literature by exploring depictions of masculinities through this prominent anti-trafficking public service announcement. The article observes that this announcement serves not to reshape gender performance around trafficking, but instead further reproduces existing gender structures and power relations underpinning trafficking and child exploitation. It observes that the campaign re-instantiates hegemonic masculinities – framing men enacting this masculine form as ‘real men’ – while encouraging men to embody a virile, successful, consumerist, controlling, and patriarchal manliness. We observe that these characteristics are notably assigned to celebrity men. Meanwhile, it is noted that men who buy girls are set in binary opposition to these real men, being shaped as faceless, un-described, deviant, and ‘unreal’. The result is that the campaign not only patterns masculinities, but also objectifies the objectifier as well as women, recreating a gender ordering in which women and girls remain disempowered, and buyers of girls are ultimately denied subjecthood and thus the ability to change. This article, therefore, uses this one case study to call for anti-traffickers, researchers, and scholars to urgently consider, research, and reshape portrayals of masculinities in anti-trafficking literatures. It calls for greater diversity and fuller account for a broader spectrum of gender representations in the visual representations of those involved in, and responding to, human and child trafficking, in both our scholarly work and public action.     

Pain,pleasure and bridal beauty: mapping postfeminist bridal perfection

Despite renewed media attention on the wedding, and the emphasis that this pays to bridal performance, feminist analysis of wedding culture has made few inroads. Accounts are needed that understand women's experience of the wedding day, the narrative of becoming the bride, and the way this takes place against a backdrop of postfeminist ambivalence, where traditional wedding practices are re-fashioned through discourses of (consumer) choice and empowerment. In this article, we draw on qualitative data collected with five married women from the Netherlands, who spoke to us about their wedding day and their experience of being/becoming brides. We show how retraditionalisation shapes a new romaticisation of wedding day storytelling, constructed through transformation and the experience of beauty. In analysing these narratives, we show how postfeminist bridal perfection comes to anchor the subjective and affective power of ‘the wedding’ in contemporary culture.     

Decentralisation,socio-territoriality and the exercise of indigenous self-governance in Bolivia

This article analyses the ‘indigenous autonomy’ being constructed in two dozen Bolivian municipalities and territories, in accordance with the 2009 Constitution. It finds that Bolivia’s 1994 decentralisation reforms, which created the country’s system of municipalities, are central to understanding the contemporary implementation of indigenous autonomy. Some indigenous people view as favourable the representative and material gains achieved by municipalisation, which helps explain why more majority-indigenous communities have not yet chosen the new option of indigenous autonomy. However, the new legal framework also limits indigenous self-governance, because territorial delimitations of the country’s municipalities are generally inconsistent with indigenous peoples’ ancestral territories. The new institutions of self-governance are legally obligated to include discrete legislative, executive and administrative functions, reflecting not indigenous norms but a municipal structure of liberal design. This study illustrates the way that indigenous self-determination may encounter obstacles where indigenous territorial jurisdictions must coincide with contemporary boundaries of colonial origins, rather than with pre-colonial territories.     

Tradition and modernity: an obsolete dichotomy? Binary thinking,indigenous peoples and normalisation

The debates over Indigenous peoples and development are often framed within the discussion on the shift towards modernity, the imposition of economic liberalism and resistance against external interventions, with a tendency to see Indigenous peoples as a possible alternative to the world economic order. However, looking at many development agencies’ discourses, the idea that Indigenous peoples will actually benefit from modernity prevails. The literature is divided along these two conflicting views and dominated by binary oppositions: traditional/modern; backward/advanced; sustainable/unsustainable, etc. This article discusses the tradition/modernity dichotomy and raises the following questions: is it relevant to think in terms of modernity/tradition in the case of Indigenous peoples? What does the use of such a dichotomy imply? What is the alternative? The article demonstrates that this binary opposition is neither relevant nor desirable, and that a new analytical framework is required. Instead, it proposes using a normalisation framework, which focuses on the attempts made to ‘normalise’ Indigenous peoples and to encourage them to comply with existing social and economic models.     

Under construction and highly contested: Islam in the post-Soviet Caucasus

While scholarship on Islam in the Caucasus has focused on the late Soviet religious revival – the rise of Salafi jihadism and religious radicalisation in the northern part of these strategic crossroads – no study to date has addressed the discursive struggle over the social functions of regional Islam. This article deconstructs these discourses in order to examine the very varying, and often conflicting, representations of Islam advocated by various actors across the region and within particular republics. The article highlights the contested functions of regional Islam against the background of a religious revival that is still a work in progress.     

Complexity and hybrid effects in the delivery and evaluation of youth programmes in a remote Indigenous community

Indigenous Australians continue to experience entrenched disadvantage. Despite billions being spent, ‘Closing the Gap’ indicators remain resistant to change. It has become increasingly apparent that progress has been hindered by persistent administration and implementation issues in Indigenous Affairs, especially with the funding modalities deployed. This study uses the remote Queensland Indigenous community of Aurukun as a case study to examine the effectiveness and evaluation problems arising from overlapping programmes delivered to Aurukun children and youth (5–18 years of age). It documents programmatic crowding occurring in Aurukun, which has the potential to place considerable demands on the intended participants, and results in hybridised effects that are not understood. Within this context, robust evaluation – even through the use of sophisticated methods – is near impossible.     

The effects of national cultures on two technologically advanced countries: The case of e-leadership in South Korea and the United States

The increased use of information and communication technologies (ICTs) has triggered enormous innovation in the public sector and created positive public value at the managerial, delivery of services, and policy levels. However, these positive outcomes do not automatically accrue simply by adoption of ICTs as public leaders can fail to adopt relevant new ICTs, use them poorly, or use them in ways that actually diminish public value, which raises the question of the importance of e-leadership. This article examines e-leadership and innovation capacity at the individual public manager level and fills in some gaps about the practice and implementation of ICTs in the public sector. We explore eight research questions useful in theorizing about e-leadership, develop constructs of e-leadership, and describe the current development of e-leadership. By comparing e-leadership in two country settings (South Korea and the United States), we also overcome the limitations of the existing Western-oriented studies about innovations in the public sector. In addition to the growth of e-leadership use and requirements for a variety of competencies equivalent to, but separate from, traditional communication competences, we find that national cultures exert significant influence on the major constructs of e-leadership, which implies that an effective e-leadership strategy should consider cultural contexts seriously.