Tourism and water inequity in Bali: A social-ecological systems analysis

This paper is a social-ecological systems (SES) analysis of tourism and water inequity in Bali. It uses Elinor Ostrom’s SES model to look at the particular niche of Bali’s tourism and water nexus. Re-analysis of previous qualitative research revealed that the vulnerability of the SES was due to numerous characteristics. In particular, user groups are highly diverse, transient and stratified, thereby inhibiting communication and knowledge sharing. This, in combination with weak governance systems and the economic power of the tourism industry, interact to affect declining water resources and the iniquitous impact of this. Whilst there are obvious indications that Bali’s water resources are over stretched, there is no feedback loop to the institutional structures that would help enable appropriate responses from the user groups or governance system

Beyond a Dichotomy of Perspectives: Understanding Religion on the Basis of Paul Natorp’s Logic of Boundary

Based on Paul Natorp’s (1854–1924) late post-Neo-Kantian “Logic of Boundary” (German: “Grenzlogik”) I will offer a methodically controlled, non-reductionist and equally anti-essentialist reconstruction of the notion of religion. The pre-eminent objective of this reconstructive work is to overcome the well-known epistemological as well as methodological problem of a dichotomy between inside and outside perspectives on the subject of religion. Differently put, the objective consists in an attempt to demonstrate that there actually is “reason in religion” that is intellectually accessible for academic knowledge production. Following Natorp’s splendid formulation I will argue that religion operates neither ‘within’ nor ‘beyond’ the ‘boundary of humanity’ but exactly on [or ‘in’] this boundary. More precisely, I will explicate that religious praxis (including its specific production of knowledge) from Natorp’s standpoint can be understood as the performative realization, and habitual embodiment of the (contextually concrete) boundary of humanity or human reason itself. Due to its principial self-referentiality this boundary carries the crucial sense of a first and last positive and, therefore, both in theoretical terms definitive and in practical terms eminently instructive notion of boundary with no outside. This paradoxically all-enclosing, positive boundary, while explicitly including life’s inevitable negativity but, nonetheless, able to ideally sublate it, is the reason why the practice of religion, as empirical evidence unmistakably documents, can provide an incommensurably fulfilling, significant and meaningful closure with regards to the innermost self-perception of its practitioners (concerning their self-determination or agency)

Experiencing Diversity: Complexity, Education, and Peace Construction

AbstractThe relationship with diversity is one of the basic aspects of human experience. In the present contribution, a broad definition of diversity is proposed, which includes, but is not limited to, cultural diversity. The analysis of the experience of diversity is especially focused on children's attitudes and behavior. The role of education is also highlighted. Though education is generally considered by the author in its broad sense, namely, as the sum of all the elements of reality that in one way or another affect human development, a special emphasis here is given to school. The main assumption of this chapter is that complexity, diversity, education, and peace construction are intimately interrelated. Diversity is one of the essential components of complexity, and considerations regarding the reality of complexity should be the prerequisite of any educational program and of any effort toward peace construction. These reflections partly draw on a number of studies (especially through the use of anonymous open-ended essays) we conducted in Italian secondary schools on children's (aged 9–18) attitudes toward multiculturalism. Some suggestions are also prompted by a brief analysis of a passage from the Australian novel My Place by Sally Morgan

The culture history of Madagascar

Madagascar's culture is a unique fusion of elements drawn from the western, northern, and eastern shores of the Indian Ocean, and its past has fascinated many scholars, yet systematic archaeological research is relatively recent on the island. The oldest traces of visitors are from the first century AD. Coastal settlements, with clear evidence of ties to the western Indian Ocean trading network, were established in several places over the next millennium. Important environmental changes of both plant and animal communities are documented over this period, including the extinctions of almost all large animal species. Urban life in Madagascar began with the establishment of the entrepôt of Mahilaka on the northwest coast of the island in the twelfth century. At about the same time, communities with ties to the trade network were established around the island's coasts. From the fourteenth to the sixteenth century, social hierarchies developed in several regions of the island. During the succeeding two centuries, Madagascar saw the development of state polities.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/45256/1/10963_2004_Article_BF00997802.pd

Building a Terrorist House on Sand: A critical incident analysis of interprofessionality and the Prevent duty in schools in England.

In 2015, a duty came into effect requiring all public bodies, including schools, to engage with the UK government’s Prevent counter-terrorism strategy. This paper presents two case studies from mid-size English cities, exploring the moral prototypes and institutional identities of professional mediators who made schools aware of their duties under Prevent. Mediators in each case included serving and former police, teachers and policy advisers, the majority of whom are now private consultants or operating small 3rd sector agencies. Drawing from in-depth interviews with 14 professionals, the paper details the ways in which participants constructed their relationship to normative, deliberative and legal obligations. The paper focuses on the recurrence of a high profile critical media incident in which a young child was allegedly subject to a referral for writing about living in a ‘terrorist’ (rather than ‘terraced’) house. Reaction to this incident was archetypal of the fear of media moral panic in reconstituting mediators’ identities as Prevent professionals, illustrating how the enframing of events shifts professional moral codes, policy interpretation and implementation

The enchanted snake and the forbidden fruit: the ayahuasca ‘fairy tale’ tourist

This ethnographic study increases our understanding of Westerners seeking genuine fairy tale experiences of magic, transformation and enchantment within South American psychedelic ayahuasca tourism. Examining 63 tourists, this study shows how vision-based spirit sensegivers facilitate individuals in exorcising demons, to make sense of themselves as spiritual beings within an enchanted universe. However, and with this potion quickly wearing off upon returning to the West, tourists feel abandoned by their spirits, and disconnected from the fairy lands. Coupled with not wanting to re-experience intense inner tensions from stepping in and out of a fairy tale, further tourism is rejected. As such, ayahuasca tourism becomes a ‘forgotten’ fairy tale, rarely told

Toward conservational anthropology: addressing anthropocentric bias in anthropology

Anthropological literature addressing conservation and development often blames 'conservationists' as being neo-imperialist in their attempts to institute limits to commercial activities by imposing their post-materialist eco-ideology. The author argues that this view of conservationists is ironic in light of the fact that the very notion of 'development' is arguably an imposition of the (Western) elites. The anthropocentric bias in anthropology also permeates constructivist ethnographies of human-animal 'interactions,' which tend to emphasize the socio-cultural complexity and interconnectivity rather than the unequal and often extractive nature of this 'interaction.' Anthropocentrism is argued to be counteractive to reconciling conservationists' efforts at environmental protection with the traditional ontologies of the interdependency of human-nature relationship