Journal articles on the topic 'Dualité locale de Tate'

RésuméSoient k un corps de séries formelles à corps résiduel fini et X une courbe elliptique définie sur k dont l'invariant modulaire j n'est pas un entier de k. On détermine le groupe de Brauer Br(X) de X, ainsi que le groupe Br(X(q) ) où X(q) est la courbe de Tate définie sur k et associée à un élément q de k* et on établit une dualité entre Br(X) et Pic(X). On examine ensuite le cas où le corps résiduel est quasi-fini.

Résumé L'enseignement fait voir les grandes manifestations historiques de l'intolérance, examine si des groupes de la société locale sont victimes de préjugés et en fait part. Il doit plus communément expliciter le pluralisme culturel de sa société, les aménagements faits pour en tenir compte, l'existence de concurrence non égalitaire et les conséquences qui en découlent possiblement pour la société, les collectivités, les personnes. Chez nous, l'attention portera sur les autochtones, sur les immigrants en présence de notre dualité et sur les rapports entre anglophones et francophones.

Cet article apporte de nouvelles preuves sur l’économie collaborative en Europe grâce à l’analyse des motivations à participer à une plateforme collaborative en tant qu’acquéreur ou fournisseur. À cet effet, nous analysons un échantillon paneuropéen de 14 050 citoyens provenant de 28 pays. L’étude, qui applique une méthodologie de prévision empirique grâce à un modèle d’équations structurelles, fournit deux principales contributions à la littérature. Premièrement, les motivations économiques et les motivations basées sur l’efficacité prédisent l’acquisition et la fourniture de biens et services sur les plateformes collaboratives en Europe. Deuxièmement, les échanges non financiers prédisent également la fourniture sur les plateformes collaboratives. Nos résultats ont également des incidences sur l’aménagement du territoire. Comprendre les motivations entre les acquéreurs et les fournisseurs peut favoriser les échanges collaboratifs des ressources essentielles, plus particulièrement à petite échelle et à l’échelle locale.

Le transfert des agrobiosciences toulousaines vers les professionnels se traduit par la concrétisation du réseau AGROMIP dans un site nommé « Agrobiopôle » sur la commune d'Auzeville dans le sud-est toulousain. À ce jour, un pôle génomique fonctionne en synergie locale et sur une orbite globale qui exterritorialise l'innovation. Cette dualité semble remettre en cause le modèle du Système Innovant Localisé. Sept ans après sa conception, l'Agrobiopôle reste difficile à identifier pour plusieurs raisons : spatialement, le site ne recouvre pas l'étendue des réseaux reliés à des réseaux globaux ; idéologiquement, des tensions opposent les partenaires. Toutefois, un consensus sera nécessaire pour répondre à l'enjeu de la territorialisation. L' Agrobiopôle naîtra de cette « alchimie » ou ne sera pas.

In this paper, we formulate and prove a duality for cohomology of curves over perfect fields of positive characteristic with coefficients in Néron models of abelian varieties. This is a global function field version of the author’s previous work on local duality and Grothendieck’s duality conjecture. It generalizes the perfectness of the Cassels–Tate pairing in the finite base field case. The proof uses the local duality mentioned above, Artin–Milne’s global finite flat duality, the nondegeneracy of the height pairing and finiteness of crystalline cohomology. All these ingredients are organized under the formalism of the rational étale site developed earlier.

The single most influential and widely accepted objection against any form of dualism, the belief that human beings are both body and soul, is the objection that dualism violates conservation laws in physics. The conservation laws objection against dualism posits that body and soul interaction is at best mysterious, and at worst impossible. While this objection has been both influential from the time of its initial formulation until present, this paper occupies itself with arguing that this objection is a fleeting one, and has successful answers from both scientific and philosophical perspectives. It is to this end that I provide three groups of responses to the conservation laws objection. First, I outline responses which take the ‘laws of nature’ as the proper entry point into the discussion. Secondly, I provide an analysis of those who argue that contemporary quantum physical data requires that the objection itself involves scientifically unjustified premises. Finally, I layout a philosophically oriented answer which argues that the objection is linguistically problematic since its demands on the dualist are categorically fallacious. From these groups of answers, I conclude that while the conservation laws objection has been arguably the most widely accepted objection against dualism, the objection is without philosophical justification.

We use the theory of Condensed Mathematics to build a condensed cohomology theory for the Weil group of a p -adic field. The cohomology groups are proved to be locally compact abelian groups of finite ranks in some special cases. This allows us to enlarge the local Tate duality to a more general category of non-necessarily discrete coefficients, where it takes the form of a Pontryagin duality between locally compact abelian groups.

For a smooth, simple closed curve α in the plane, the perpendicular bisector map P associates to each pair of distinct points (p, q) on α the perpendicular bisector of the chord joining p and q. To a pair (p, p), the map P associates the normal to α at p. The set of critical values of this map is the union of the dual of the symmetry set of α and the dual of the evolute. (The symmetry set is the locus of the centres of circles bitangent to α.) We study the mapP and use it to give a complete list of the transitions which take place on the dual of the symmetry set and the dual of the evolute, as α varies in a generic one-parameter family of plane curves.

Résumé Plutôt que d'adopter une approche " culturaliste " des obstacles au développement ou de reprendre l'opposition " traditionnel-moderne " dans ses acceptions classiques d'échelle ou d'antinomie, l'auteur étudie le développement sous l'angle des combinaisons plus ou moins particulières auxquelles donne lieu l'interaction de différents modes de production dans une société donnée, ainsi que des obstacles résultant de cette même combinaison. Dans cette optique, F. H. Cardoso analyse tout d'abord la variation produite dans le mode de production qui prévalait au xixe siècle en Amérique latine par suite de la combinaison entre, d'une part, la prise de contrôle par l'étranger de l'économie d'exportation et une technologie plus développée et, d'autre part, les moyens de participation au pouvoir des groupes locaux et l'utilisation des richesses. Ainsi, dans les " économies d'enclave ", l'ancienne classe dirigeante exerce une domination proprement politique et, faute d'une couche locale d'entrepreneurs, l'édification d'une économie interne nécessite une révolution sociale et politique plus ou moins profonde et l'interventionnisme de l'État, alors qu'ailleurs le modèle reste plus libéral. Indépendamment de cette variante, dans tous les pays à industrialisation très tardive, le système de production national est dans une position de dépendance structurelle de par sa seule intégration à la société industrielle moderne : les caractéristiques qui lui sont imposées, en matière technologique par exemple, accentuent le phénomène de la marginalité et créent une nouvelle dualité au sein même du secteur industriel-urbain. C'est donc le modèle même de développement qui engendre ici ses obstacles et non la résistance d'institutions liées à la culture traditionnelle.

We take up a nonsmooth multiobjective optimization problem with tangentially convex objective and constraint functions. In employing a suitable constraint qualification, we formulate both necessary and sufficient optimality conditions for (local) quasi efficient solutions in terms of tangential subdifferentials. Furthermore, under generalized convexity assumptions, we state strong, weak and converse duality relations of Wolfe and Mond–Weir types. We give a number of examples to illustrate the new concepts and main results of this paper.

Cette étude analyse les stratégies locales de dénomination des espèces végétales par les Mossé des régions du nord, du centre nord, du centre et du Plateau Central du Burkina Faso et leurs perceptions des plantes. A travers des interviews semi directes auprès de 1437 personnes âgées d’au moins 60 ans et des jeunes de moins de 40 ans personnes âgées d’au moins 40 ans des différentes localités, l’étude a pu montrer les critères de dénomination, les conceptions que les populations ont des espèces végétales ainsi que l‘impact de ces connaissances dans la conservation de la phytodiversité. 72 espèces au total ont été décrites. Elles sont réparties en 51 genres et 29 familles. Les familles dominantes sont les Commelinaceae et les Fabaceae-Mimosoideae. Dans la taxonomie locale faite sur les plantes en milieu rural Mossé, 16 critères sont utilisés. Les critères les plus cités par la population sont l’usage fait de la plante (94 %), le mysticisme lié à l’espèce (86 %), l’écologie ou le milieu de vie de l’espèce (83 %), la dualité mâle/femelle (83 %), la couleur des organes ou parties de la plante (81 %), l’origine de la plante (80 %), la morphologie foliaire (76 %), la présence d’organes saillants sur la plante (75 %) et le mode de dissémination des fruits ou des graines (74 %). Les noms botaniques attribués aux plantes varient d’une région à une autre. Les populations ont des perceptions vis-à-vis de nombreuses espèces. Ainsi, les espèces comme Stereospermum kunthianum, Calotropis procera, Ozoroa insignis, Faidherbia albida, Maytenus senegalensis et Biophytum umbraculum sont frappées de mysticisme. Elles sont toutes craintes par les populations et sont dans certaines localités à l’abri d’exploitations multiformes humaines. Cela contribue à une meilleure conservation de la biodiversité.

Following a suggestion by Vafa, we present a quantum-mechanical model for S duality symmetries observed in the quantum theories of fields, strings and branes. Our formalism may be understood as the topological limit of Berezin's metric quantization of the upper half-plane H, in that the metric dependence of Berezin's method has been removed. Being metric-free, our prescription makes no use of global quantum numbers. Quantum numbers arise only locally, after the choice of a local vacuum to expand around. Our approach may be regarded as a manifestly nonperturbative formulation of quantum mechanics, in that we take no classical phase space and no Poisson brackets as a starting point. Position and momentum operators satisfying the Heisenberg algebra are defined and their spectra are analysed. We provide an explicit construction of the Hilbert space of states. The latter carries no representation of SL (2,R), due to the lifting of the metric dependence. Instead, the reparametrization invariance of H under SL (2,R) induces a natural SL (2,R) action on the quantum-mechanical operators that implements S duality. We also link our approach with the equivalence principle of quantum mechanics recently formulated by Faraggi–Matone.

AbstractWe show that the endomorphism rings of kernels ker ϕ of non-injective morphisms ϕ between indecomposable injective modules are either local or have two maximal ideals, the module ker ϕ is determined up to isomorphism by two invariants called monogeny class and upper part, and a weak form of the Krull–Schmidt theorem holds for direct sums of these kernels. We prove with an example that our pathological decompositions actually take place. We show that a direct sum ofnkernels of morphisms between injective indecomposable modules can have exactlyn! pairwise non-isomorphic direct-sum decompositions into kernels of morphisms of the same type. IfERis an injective indecomposable module andSis its endomorphism ring, the duality Hom(−,ER) transforms kernels of morphismsER→ERinto cyclically presented left modules over the local ringS, sending the monogeny class into the epigeny class and the upper part into the lower part.

This paper examines the impact of chief executive officer (CEO) and deal characteristics on mergers and acquisitions (M&A) duration in Malaysia. Univariate analysis and quantile regression (QR) are performed on 556 completed M&As transactions undertaken by Malaysian public firms from 2001 to 2019. In line with the upper echelons theory, which states that organizational outcomes can be predicted by looking at the characteristics of top-level executives, the findings from QR show that CEO characteristics significantly affect acquisition duration. This effect is conditional on the duration quantiles for CEO tenure and CEO duality but non-conditional for foreign CEO. Specifically, the findings reveal that the degree of influence by CEO characteristics gets stronger when the transactions are longer and complicated. CEO tenure can decrease M&A duration when a transaction falls in longer duration quantile. M&A transactions tend to take a longer duration when there is CEO duality. Foreign CEOs show more ability to execute transactions in a short duration compared to local CEOs. Deal characteristics such as deal size, merger transaction, hiring a financial advisor and conducting multiple acquisitions are main factors that prolong duration. The findings of this study may benefit policymakers, managers, and investors who involve directly and indirectly in an M&A process.

Lazimnya dalam satu desa hanya ada satu pemimpin. Namun, hal itu tidak berlaku di Bali yakni Desa Adat Kutuh. Desa Kutuh dipimpin oleh 2 orang yang berbeda fungsi dan pekerjaan. Antara keduanya sepakat dengan menyebut sebagai dualitas kepemimpinan, bukan dualisme. Kepemimpinan yang saling menguntungkan dan saling mendukung, berkesinambungan untuk bersama membangun desa Kutuh menuju Desa yang maju. Penelitian empiris ini telah berlangsung sejak tahun 2021 dan telah wawancara dengan perangkat desa, masyarakat adat Desa Kutuh-Bali bertujuan untuk mengetahui bagaimana sinergitas antara Kepala Desa Dinas dan Kapala Desa Adat Desa Kutuh dalam menjadikan desanya maju dengan mengoptimalkan Dana Desa bahkan mendapat predikat sebagai desa anti korupsi dan desa terkaya se Indonesia. Penelitian ini menarik simpulan bahwa Dualitas kepemimpinan terjalin secara harmonis antar kepala desa dinas “perbekel” dengan kepala desa adat “Bendese Adat” diikat kuat oleh filosofi trihita karana yang merupakan local wisdom Bali. Sinergitas tampak pada intersection dalam pengelolaan dana desa. Desa Dinas dalam melaksanakan kegiatan bersandar pada hukum adat yang disebut awig-awig tertulis. Intersection tersebut berdampak pada proses pengambilan keputusan, implementasi serta pengawasan langsung oleh masyarakat adat dalam tata kelola dana desa. Sehingga eksistensi masyarakat adat masih terjaga kuat dan dualitas terus berlangsung dan terbukti berjalan secara harmonis sesuai tupoksi masing-masing karena kramanya sama. Dengan demikian, eksistensi masyarakat adat atau pakreman bersama dengan desa dinas sama-sama berperan penting dalam kerangka kehidupan ketatanegaraan saat ini, dalam rangka mewujudkan kesejahteraan masyarakat.

Abstract:New Caledonia is characterized by cultural diversity, and human occupation of the territory is divided. A Melanesian, Kanak agrarian society (about 40% of the total population), and a largely urban society, of European and other origins (about 60%), co-inhabit a territory of approximately 19,000 km2. The duality of occupation is also shown in the juxtaposition of common and customary land laws. These are the result of a painful history of land dispossession during colonial times and restitution of some land to the Kanak from 1970. Kanak identity is built on the clan's history inscribed in a natural milieu where the environment, and land, has customary value, more than use value. New Caledonia has considerable mineral resources, especially nickel. Mining often creates conflict, as it raises the use value of land. Therefore, the establishment of a mine, refinery or industrial zone can often initiate assertions of clan ownership and land claims. Land rights are constantly updated, and can be renegotiated. The remodeling of the territory under mining pressures and new land allocations is a means for upward social mobility and prestige in Kanak society. These issues are demonstrated for the Federation "Djelawe" and two tribes (Oundjo and Baco) near the site of the future nickel ore processing plant and port (the Koniambo project) in the north of Grande Terre built by the local SMSP company and the Swiss Xstrata group. A discourse of environmental protection was used to restrain industrial activity but also to assert rights to clan land. But development pressures have also been used to achieve political control over land, and thus to increase clan recognition, and possible royalty payments. Thus, land claims are part of a game of prestige and power between clans and families. Socio-economic access to land, it emerges, is clearly more important in these cases than the protection of its bio-physical assets. Key words: New Caledonia, Kanak, land conflicts, nickel mining, regional development.Résumé:La Nouvelle-Calédonie se caractérise par une grande diversité culturelle, mais également par une dualité des espaces de vie. Une société agraire multiséculaire, d'origine kanak (environ 40% de la population totale), et une société majoritairement urbaine, d'origine européenne, mais largement métissée (environ 60% de la population totale), co-habitent sur un territoire d'environ 19,000 km2 qui possèdent des ressources minérales considérables, surtout en nickel. La dualité des espaces de vie se montre également dans la juxtaposition de terres soumises au droit commun et de terres soumises au droit coutumier. Ces dernières sont le fruit d'une histoire douloureuse de spoliations foncières lors de l'époque coloniale et de rétrocessions à partir des terres 1970. La perception territoriale de la population kanak s'oriente vers un modèle où la valeur patrimoniale prime sur la valeur d'usage, car l'identité kanak se construit sur l'histoire du groupe inscrit dans un environnement où tous les objets environnementaux possèdent une certaine valeur. La co-existence des lieux à forte valeur patrimoniale, les lieux sacrés, et une activité minière ou économique au sens large peut entraîner une transformation de la valeur et suscite souvent des conflits, car une légitimité foncière signifie un plus de prestige. De ce fait, la mise en place d'un projet économique – c'est-à-dire une mine, une usine métallurgique ou une zone industrielle – réveille souvent des revendications foncières. Ces revendications démontrent que les légitimités foncières sont en perpétuelle réactualisation et peuvent être renégociées. Le remodelage du territoire représente un moyen pour une ascension sociale au sein de la société kanak. Ces enjeux fonciers sont démontrés à l'exemple de la fédération « Djelawe » et de deux tribus (Oundjo et Baco) en proximité du site industriel de la future « usine du Nord », construite par un consortium de la SMSP locale et du groupe suisse Xstrata (projet Koniambo). Depuis un certain temps, la protection de l'environnement devient une préoccupation de plus en plus importante des acteurs locaux. Ce discours environnementaliste est cependant souvent instrumentalisé pour atteindre des objectifs « politico-fonciers »: une reconnaissance foncière et des royalties. Ainsi, les revendications foncières s'inscrivent dans un jeu de prestige et de pouvoir entre clans et familles. L'aspect socio-économique de l'environnement semble être clairement plus important que l'aspect bio-physique. Mots clés: Nouvelle-Calédonie, Kanak, les conflits fonciers, l'exploitation minière du nickel, du développement régional.

ABSTRACT The properties of the stellar populations in a galaxy are known to correlate with the amount and the distribution of stellar mass. We take advantage of the maps of light-weighted mean stellar age $\mathit {\mathrm{ Age}_{\mathrm{ wr}}}$ and metallicity $\mathit {\mathrm{ Z}_{*\mathrm{ wr}}}$ for a sample of 362 galaxies from the integral-field spectroscopic survey CALIFA (summing up to $\gt 600\, 000$ individual regions of ∼1 kpc linear size), produced in our previous works, to investigate how these local properties react to the local stellar-mass surface density μ* and to the global total stellar mass M* and mean stellar-mass surface density 〈μ*〉e. We establish the existence of (i) a dual μ*–$\mathit {\mathrm{ Age}_{\mathrm{ wr}}}$ relation, resulting in a young sequence and an old ridge, and (ii) a μ*–$\mathit {Z_{*wr}}$ relation, overall independent of the age of the regions. The global mass parameters (M* and, possibly secondarily, 〈μ*〉e) determine the distribution of μ* in a galaxy and set the maximum attainable μ*, which increases with M*. M* affects the shape and normalization of the local relations up to a threshold mass of $\sim 10^{10.3}\, \mathrm{M}_\odot$, above which they remain unchanged. We conclude that stellar mass is a ‘glocal’ (i.e. simultaneously global and local) driver of the stellar population properties. We consider how the local and global mass–age and mass–metallicity relations are connected, and in particular discuss how it is possible, from a single local relation, to produce two different global mass–metallicity relations for quiescent and star-forming galaxies, respectively, as reported in the literature. Structural differences in these two classes of galaxies are key to explain the duality in global scaling relations and appear as essential in modelling the baryonic cycle of galaxies.

Nations, confessions, and ideologies are continually mixing in frontier towns, creating a specific environment in which, on the one hand, an atmosphere of continual attrition and, on the other, tolerance and adaptation, has formed. The author has chosen to investigate the small town of Vilkyškiai, with its varied historical developments among different ethnic and confessional communities. The narratives of the young generation living in Vilkyškiai reflect the peculiarities of the local community’s identity formation. The youth not only learn the traditions of their own national or religious group and the main principles of moral values, but also constantly rethink the importance of their loved ones as well as their own value as people, ideas that are passed with memory narratives. Contemporary young people necessarily take into consideration contemporary cultural realia. The young generation of Vilkyškiai creates its own memory narratives and shapes new young people’s identities. While preserving their parents’ and grandparents’ historical experiences as images of the past, and at the same time taking on the local individual corporal identity, young people face a duality of identity. In this situation, the young generation of Vilkyškiai tends to give priority to the locally distinctive cultural identity of Lithuania Minor, calling themselves the inhabitants of this particular land. This permits them to feel distinct and interesting. Meanwhile, their parents’ and ancestors’ historical narratives are most often endorsed as the factor shaping their fundamental moral values.

One of the Gunung Sewu Geopark's three main pillars, geointerpretation of landscape duality, is implemented by special interest tour guides who possess the knowledge and abilities necessary for the job site and who must be proficient in cave exploration methods and cave science. With the primary tourist attraction being a cave with a tunnel length of 1200 meters and an underground river, this study was conducted at the Cerme Cave Tourist Destination, specifically in Srunggo Village, Imogiri District, Bantul Regency, to observe how the Pokdarwis Cerme tour guide implements interpretation in tourism spaces. The research was conducted utilizing a logical approach and qualitative approaches. Data gathering methods included cave and surface area mapping, cave photography, participant observation, and semi-structured interviews. The research findings show that there are two tourism spatial zonings that are related to the content of geointerpretation, and the second finding is interpretation activities of geological objects that are mixed with local wisdom through the story of the spread of Islam by the Wali Songo in Cerme, which is believed to have occurred in the past by the local community. This tale has been passed down through generations and is part of the material given to guests by Cerme Cave tour guides. These beliefs impact the destination's toponymy, ornaments and places within the cave, as well as geointerpretation activities carried out in the Cerme Cave Tourist Destination's dual landscape.

The two-stage distributing of material flows in the transport-logistics system of fuel and energy complex is considered. The structural elements of such system are mines (centers of the first stage), extracting coal from various mineral deposits in a certain area, and enterprises that consume or process coal (centers of the second stage). A presented method for solving this problem is based on elements of the theory of continuous linear problems of optimal set partitioning, duality theory, and methods for solving linear programming problems of transport type. The optimal solution of the two-stage location-allocation problem is obtained in an analytical form, which contains parameters that are the optimal solution of the auxiliary finite-dimensional optimization problem with a non-differentiable objective function. Therefore, the part of numerical algorithm is non-differentiable optimization method – modification of Shor’s r-algorithm. The results of computational experiments solving model problems confirm the correctness of the presented method and algorithm. It is demonstrated the synergistic effect obtained from formulation of continuous problems of optimal partitioning sets with additional constraints. It is showed, how important to take into account the multi-stage distributing of raw materials when it is necessary to locate new transport-logistics system objects in a given territory.

Sustainable development requires the intervention of public authorities in areas where market mechanisms do not guarantee the proper allocation of goods. Some of these goods include public services such as local collective transport and municipal waste management. In many countries, the process of remunicipalizing these service provisions is underway and, in the modern model used in providing these services, municipally owned corporations (MOCs) play a special role. The specific nature of these companies (i.e., the duality of their objectives and that they are required to run classic economic calculations while they are assessed in terms of the quality of their services) encouraged the authors to formulate the primary goal of the study, which was to assess the link between the financial and operational efficiency of MOCs and the quality of their services. The present study’s authors developed a method for measuring the financial and operational efficiency of MOCs. In addition, a set of standards for assessing the quality of public service provision were defined, and opinion surveys were carried out to evaluate them. Subsequently, multi-criteria rankings of the efficiency and quality of services of the MOCs tested were drawn up using a synthetic variable based on the zero unitarization method (ZUM). A correlation of the analyzed variables was examined (Spearman’s rank correlation coefficient) and simple line regression models were built. Our research showed that analyses of MOCs, when limited to their financial and operational aspects, are incomplete. According to the empirical analysis carried out, the financial and operational efficiency of MOCs does not translate to the quality of their services. Therefore, we believe that, in assessing the activities of MOCs, it is necessary to take into account criteria that measure the quality of meeting the needs of the local community in addition to financial criteria.

After mastering Western architecture in the 1910s, Japanese top architects have been confronted with two problems: creating their own style based on Japanese traditions and climatic or seismological conditions and educating common people on taste for architecture beyond superficial imitation of the Western one. First of all, an elite and initially expressionist architect Horiguchi Sutemi discussed non-urban-ness that connects Japanese tearooms and Dutch rural houses. This was through his modernist interpretation of function, his experience in the Netherlands and his reaction against the administrative viewpoints on city and architecture in the 1920s. Secondly, despite his former distant stance on monumentality, his request of the world-wide supreme expression to some projected monuments revitalized his own inclination. Seemingly his attitudes toward monumentality changed and the property of the monuments that honored the war victims or enhanced national prestige opposed the "international" feature of modern architecture. Although these points may hide his consistency, we can find his continuous dualism: one is the functionality that prevailed over architectural discourses at that time including Horiguchi himself and another is his expression that provided a local vernacular practice with the position in the world. These arguments enable us to cast a potential understanding among modern architects in those days in a new light.

After a decade-long duration of robust migratory movements towards Europe, it can be asserted that the response, in the form of a continuous disposition against migration, is primarily rooted in the perceived cultural threat. Immigrants are viewed as unassimilable, and their cultures as incompatible with Western norms and ideals. Advocacy for the preservation of Western values and culture thus becomes a tool for the exclusion and segregation of immigrants. Conservative political currents (which are increasingly gaining traction in European elections) generally argue that Europe could not withstand such an influx. More liberal politicians, however, contend that the Old Continent is sufficiently wealthy to absorb uninvited newcomers, citing Turkey's ability to host over three million Syrian refugees and spend an average of three thousand dollars per capita on each, suggesting that the EU could afford several hundred thousand asylum seekers. It is a fact that not all impoverished individuals worldwide can solve their problems by relocating to Europe; however, it is equally factual that a more comprehensive and effective strategy aimed at globally reducing the gap between the rich and the poor might begin to address this issue better than all fences and barriers combined. The Western Balkans region mirrors European trends where the issue of irregular migration occupies a prominent position on the security agenda. Through the regional lens, a duality of problems becomes apparent, with varying degrees of equivalence concerning the broader European context. Regarding migration as a general security challenge, the salience is heightened in areas relating to the overall increase in insecurity, particularly in border areas, resulting in pronounced activities of smuggling groups, conflicts among them, and prevailing unease among the local population. An illustration of regional instability stemming from the corpus of general security challenges is analyzed through the example of the Hungarian-Serbian border. In terms of security challenges eliciting excessive responses to migration, regional circumstances markedly differ from broader European ones, for at least two reasons. The first pertains to the fluidity of the area, where migrants are still not perceived as individuals who might "take away" jobs and social protection from the local population. The second reason lies within the domain of inherited regional instability, which continues to primarily focus on antagonistic reasons stemming from the corpus of ethno-confessional "insurmountable" differences among regional actors.

Introduction. Tourist activity in the western Ukrainian border regions is organized in such a way that a tourist destination becomes a key element of the tourism system. However, their small number and some problems with their creation require theoretical and methodological support, which determines the relevance of the scientific article.Purpose and methods. Definition of basic theories, basic scientific approaches and formation of an ideal image of a tourist destination for the western Ukrainian border regions. The methodological basis of the study are general scientific and theoretical methods:– analysis and synthesis - to determine the basic theories and scientific approaches to the formation of tourist destinations;– expert assessment – to establish the main components of tourist destinations and determine their types;– idealization – to form an ideal image of a tourist destination;– induction, deduction – to determine the basic principles of a systematic approach which is based on the consideration of a tourist destination as a whole object.Results. Based on the analysis of theories of local government, the most important theories are identified and their role in the formation of tourist destinations. In particular, the use of the theory of dualism implies that the formation of tourist destinations must take into account the balance of state and local interests and the inadmissibility of the separation of individual management tasks into local and state. The theory of a free community gives the community the right to independently manage its territory, its resources, determine activities, implement advanced technologies, and so on. No less important for the formation of tourist destinations is the general theory of municipal government or socio-economic theory, which is based not on human rights, but economic necessity and practicality.The analysis of the territories of western Ukrainian border regions on the provision of tourist resources, the organization of cross-border cooperation, which helped to determine the main scientific approaches to the formation of tourist destinations and establish the main components of a tourist destination, determine its types by scale and radius.Conclusions. Defining basic theories and scientific approaches to the formation of tourist destinations, creating an ideal image of a tourist destination for the western Ukrainian border regions will contribute to their further successful operation.Discussion. Prospects for further research include the study of foreign experience, the use of a cluster approach, ranking and sequence of actions in the theoretical and methodological support of the formation of tourist destinations.

Lo studio analizza la relazione tra le caratteristiche di alcune fondamentali pratiche di gestione delle risorse umane e il contesto istituzionale italiano e brasiliano in cui si inseriscono le filiali di tre grandi multinazionali. La ricerca affronta in primo luogo il dibattito in merito alla convergenza versus divergenza delle pratiche di gestione delle risorse umane a livello globale e, parallelamente, la relazione tra le linee guide gestionali stabilite dalle "case madri" delle multinazionali e la loro effettiva applicazione a livello delle filiali. Viene sottolineato come la possibilitŕ di ampia convergenza verso un unico modello gestionale abbia trovato sempre meno riscontro, e come anche nelle filiali delle multinazionali l'applicazione delle linee guida fornite dalle case madri trovino dei rilevanti limiti nel contesto istituzionale locale, in primo luogo nazionale. In seguito, lo studio compara le evidenze empiriche rilevate nelle pratiche di reclutamento, formazione e politiche salariali tra le filiali italiane e brasiliane di tre grandi multinazionali. I principali risultati ottenuti mostrano che queste pratiche di gestione di gestione delle risorse umane, anche a fronte di indicazioni comuni diffuse dalle "case madri", si strutturano secondo logiche opposte: una marcata dualitŕ nelle filiali brasiliane, con una netta differenza tra i pochi profili strategici e i molti lavoratori poco qualificati, mentre, comparativamente, tale dicotomia č meno evidente una all'interno delle filiali italiane. La spiegazione di tali differenti logiche viene ricercata guardando all'esterno delle imprese, con un focus specifico sul sistema educativo e sulle relazioni industriali. Il sistema educativo brasiliano č infatti strutturato secondo percorsi molto distinti, fin dai primi anni scolastici, tra classi popolari ed elite, che introducono marcate differenze di risorse di capitale umano nel mercato del lavoro. A ciň si sommano dinamiche di relazioni industriali di origine corporativa, in cui il sindacato č inefficace attore sociale nell'incidere sul crescente dualismo che ha luogo all'interno delle filiali. In Italia, invece, un sistema educativo ampiamente pubblico diviene accessibile opportunitŕ di crescita sociale. L'ambito delle relazioni industriali, inoltre, č caratterizzato dalla prevalenza di ampie dinamiche contrattate, e il sindacato, sia a livello nazionale che nelle singole filiali, agisce come rilevante forza equitativa. Lo studio proposto č un importante contributo alla comprensione delle pratiche di gestione delle risorse umane nelle multinazionali, soprattutto attraverso un approfondimento del caso brasiliano, paese poco studiato in questo ambito e di grande interesse attuale per il suo divenire economico. .

By its very nature, fashion consumption assumes a diverse and updated relevance in light of social, cultural, and economic transformations. The global fashion industry is undergoing a paradigm shift driven by rapid technological advances (Bertola & Teunissen, 2018; Lee, 2022), increased awareness of environmental sustainability (Heim & Hopper, 2022; Mishra et al., 2020), and the changing values of individuals (Bürklin, 2018; Camacho-Otero et al., 2020; Domingos et al., 2022). These transformations are forcing creative, production, distribution and communication systems and, not least, the “end consumer” to critically reflect on the role and impacts of the fashion system (Luchs et al., 2015). Digital technologies, for example, have revolutionized how fashion is produced, distributed, and consumed. Digital platforms enable unprecedented levels of interaction between brands and consumers, fostering new forms of engagement and co-creation (Gielens & Steenkamp, 2019). These are widespread, ubiquitous platforms that expand and fragment the fashion narrative (Sadler, 2021), creating a more interconnected, immediate ecosystem within which to experiment with new systems of relationship and mediation. In addition, the growing recognition of the fashion industry’s environmental and social impact has catalyzed a movement toward more sustainable practice. On the one hand, the fast fashion model, characterized by rapid production cycles and disposable garments, is being challenged by consumers and activists calling for greater accountability and transparency (Mazzarella et al., 2019). Conversely, sustainable fashion emphasizes ethical production, resource efficiency and circularity, seeking to minimize negative impacts and promote long-term well-being (Centobelli et al., 2022). Finally, European legislation has been proactive in promoting sustainability within the textile and fashion industries through several key legislative initiatives and strategies aimed at reducing the environmental and social impacts of textile production and consumption (European Commission, 2022; Regulation (EU) 2024/1781 of the European Parliament and of the Council of 13 June 2024 Establishing a Framework for the Setting of Ecodesign Requirements for Sustainable Products, Amending Directive (EU) 2020/1828 and Regulation (EU) 2023/1542 and Repealing Directive 2009/125/ECText with EEA Relevance., 2024). The term “consumption” is inherently multivalent and nuanced. Its very etymology encompasses several facets: consumption means “transformation” of natural resources into fungible goods, but also of signs and symbols into systems of meaning and value. This dual nature of consumption underscores its complexity. On the one hand, it involves converting resources into products that satisfy human needs and desires (Boivin, 2008). On the other hand, it involves the symbolic process of attributing meanings to these products that resonate within cultural and social contexts (Davis, 1992). This duality is particularly evident in fashion, where clothing has both functional and self-expression purposes. Consumption also means “destruction”, that is, the reduction to nothingness of tangible or intangible elements, in turn rendering them unusable through the very act of use. This aspect of consumption highlights the inherent tension between use and waste. Every act of consumption carries with it a potential for depletion and degradation, whether physical goods or intangible experiences. In fashion, this is manifested in the life cycle of clothing, from creation and use to eventual disposal (Shirvanimoghaddam et al., 2020). The environmental cost of producing and discarding garments is significant and prompts a critical examination of consumption practices and their sustainability. Obviously, in its most common meaning, consumption stands for “use” or “utilization”, which consists of the activity of making use of a tangible or intangible item but also, in a broader sense, in the act of enjoying services, experiences or activities that do not involve transformation or destruction. This broader interpretation of consumption emphasizes the experiential dimension, where value derives from enjoyment and engagement with fashion as a social and cultural phenomenon (Woodward, 2007). Fashion consumption thus encompasses a wide range of activities, from the purchase and use of clothing to its enjoyment in cultural terms to the experience provided by virtual worlds. The fashion system has always intertwined its practices and processes with this multivalent universe that constitutes the landscape of the consumption system of both the creative, material and human resources along the entire fashion supply chain and the fashion object itself, its images and projections. The interaction between creation and consumption is a distinctive feature of the fashion industry. Designers and brands create products that are functional and charged with symbolic meanings, anticipating how consumers will interpret and interact with them. This relationship extends throughout the supply chain, influencing decisions about material sourcing, production processes, communication strategies, and retail experiences. In the current digital and sustainable transformation context, this intertwining opens up broad areas for thinking about consumption practices, processes and impacts with a more critical and responsible approach (Colombi & D’Itria, 2023). Digital technologies have expanded the possibilities for creating, sharing and experiencing fashion. Virtual and augmented reality, for example, offer consumers new ways to interact with fashion products and brands, blurring the boundaries between the physical and digital worlds (Zarantonello & Schmitt, 2022). These innovations enable more personalized and immersive experiences, fostering deeper connections between consumers and fashion. On the one hand, focusing on more sustainable forms of natural resource use promotes new business models and circular forms of production, which involve reducing, recovering, and reusing finished products and their waste. Circular fashion models aim to extend the life cycle of garments, reducing the need for new resources and minimizing waste. Practices such as upcycling, recycling, and using sustainable materials are integral to this approach (de Aguiar Hugo et al., 2021). By designing long-lasting products and encouraging practices such as repair and resale, the fashion industry can reduce its environmental footprint and promote a more sustainable consumption pattern. On the other hand, new forms of collaborative consumption are emerging, aimed at extending the life cycle of products through the adoption of curation practices, re-signification and rethinking. These practices promote more active and conscious consumer participation, emphasizing the shift from passive consumption to an engaged and responsible use of fashion (McNeill & Venter, 2019). Collaborative consumption models, such as clothing rental services, fashion exchanges, and peer-to-peer resale platforms, encourage consumers to share and reuse clothing, reducing demand for new products (Arrigo, 2021). These models not only promote sustainability but also create communities of individuals who share values and practices. The third issue of Fashion Highlight investigates the dynamics, practices, and impacts of fashion consumption in the light of the transformations taking place, questioning the role and potential that fashion industries, creative communities, consumers and education can express. The issue comprehensively covers the different declinations of contemporary fashion consumption, highlighting the trajectories that shape practices, processes and methods within the context of the - long and complex - fashion value chain. The contributions cover three relevant and promising macro-areas to understand the state of the art of fashion design, manufacturing and consumption and to get a preview of the near future: “Consumed fashion”, with a focus on the economic-productive dimension of fashion within a context for which digital and sustainable transformation is crucial, with necessary implications in terms of reconfiguring and updating processes and competences; “Consumer communities”, through the investigation of new and contemporary orientations towards more responsible and sustainable consumption practices; “Consumer culture”, concerning the dynamics, approaches and practices through which fashion is narrated, conveyed, and experienced. The first section, “Consumed Fashion”, brings together articles that critically explore the trajectories within which fashion manufacturing systems are evolving, highlighting both the criticalities and impacts of a socio-economic system dominated by hyper-production and hyper-consumption, and outlining and experimenting with new and more responsible approaches to design and manufacturing. Likewise, the selected articles highlight transformational dynamics involving the fashion “know-how”, delving into the implications needed to reconfigure and update processes and skills and emphasizing the need for continuous evolution in how fashion is understood and practiced. These dynamics require a shift in the sector’s knowledge base, leading to a re-examination of traditional practices and the development of new sustainable approaches that respond to contemporary transformations. Jacopo Battisti and Alessandro Spennato critically examine the profound impact of fast fashion on individuals and societies in the context of globalization and consumer capitalism. The study explores how the industry’s rapid replication of trends and profit motivations have transformed clothing consumption, leading to hyper-consumption and disposability, with negative impacts in terms of economic dependency and inequalities to the detriment of low labour-cost countries. The paper underscores the need to address these systemic injustices through collective action, stressing the importance of prioritizing social and environmental responsibility to envision a more ethical and equitable fashion industry. Erminia d'Itria and Chiara Colombi propose an examination of sustainable innovation dynamics within the fashion industry, scrutinizing various merchandising strategies through fashion companies’ case studies. The authors build a system model centered on refashioning, formulated from diverse strategies aimed at enhancing product longevity and curbing overconsumption and overmanufacturing. Through their analysis, they identify three thematic frameworks that encapsulate sustainable design approaches, responsible practices, and conscious consumption strategies, thus providing reference for future research to explore the implications, challenges, and benefits of a viable, eco-sustainable future scenario. Isabella Enrica Alevato Aires and Stefan Lie explore the integration of next-generation materials into products with psychological significance to improve consumer acceptance and achieve environmental benefits. The study hypothesizes that customizing products with users’ genetic material can better represent their environmental concerns and individuality. Focusing on biofabricated bags, the research moves from secondary research to materials testing and prototyping to investigate whether incorporating the user’s genetic material into a bag can symbolize self-extension and advances in materials design, thus supporting environmental sustainability. Gianni Denaro and Andrea Pruiti’s article delves into the evolution of production and consumption paradigms in the fashion industry, highlighting the growing emphasis on customising fashion products through local craftsmanship, an approach considered more environmentally, economically, socially and culturally sustainable. Beginning with a renewed interest in local craft traditions, particularly in Italy, where the “Made in Italy” label exemplifies a fusion of creative manual skills and taste rooted in local tradition, the article explores how designers are integrating these craft practices into industrial production, promoting a new dimension of “know-how” that combines local specificity with industrial processes. Ludovica Rosato, Alberto Calleo, Simona Colitti, Giorgio Dall’Osso e Valentina De Matteo present an interesting case study on a multidisciplinary, multistakeholder model designed for a hybrid research-education-business environment. This model shows how involving research and industry professionals in a collaborative learning model can produce results that address contemporary fashion industry challenges. The study emphasizes the importance of collective intelligence in design-led innovation, particularly in the framework of open innovation, and through the adoption of co-design processes, proposes new strategies for industry transformation, especially in the shaded realm of technical apparel and uniforms. The article by Angelica Vandi, Paola Bertola and Emma Suh explores the evolution of the concept of “materiality” in fashion, influenced by Industry 4.0 technologies, and its implications in human-computer interaction (HCI). The research, resulting from a collaboration between the Gianfranco Ferré Research Center of the Politecnico di Milano and the Department of Mechanical Engineering at MIT, employs a Reverse Engineering approach to study and deconstruct a garment from the Gianfranco Ferré archive. This process aims to rematerialize the garment and integrate HCI principles into educational applications in culture and design. The results underscore the innovative potential of the fusion of traditional craftsmanship and advanced production, highlighting the democratization and dissemination of archival knowledge through technological hybridization and interdisciplinary collaboration. The second section, “Consumer Communities”, brings together articles that critically reflect on the changing dynamics of fashion consumption and the growing influence of consumer communities, highlighting their intrinsic motivations and imagining future trajectories. This section analyses how consumer behaviour, social movements and community-led initiatives are reshaping the fashion industry towards sustainability and ethical approaches. By examining different case studies and research findings, the selected articles provide insights into how consumer participation, digital platforms and innovative consumption patterns are beginning to contribute to a more sustainable and responsible fashion ecosystem and what - desirable - impacts they may have on the future of fashion. Claudia Morea and Silvia Gambi explore the central role of consumers in the transition to sustainable fashion. Recent consumer purchasing decisions have shaped new trends and business models, with one segment viewing purchasing as a political choice and in line with European legislation promoting sustainability in the fashion industry. The research surveyed Generation Z to investigate their familiarity with eco-design strategies related to the use phase, revealing a gap between policy and design orientations and actual consumer engagement. The study highlights the need to bridge the gap between policy, design and consumer behaviour for true sustainability in fashion. Lam Hong Lan and Donna Cleveland’s article analyzes the shift to sustainable consumption through pre-owned fashion in Vietnam. The research includes observations of local media, analysis of two major pre-owned fashion platforms, and insights from an online survey of Vietnamese consumers. This comprehensive study reveals how online media, particularly celebrity endorsements and social commerce, contribute significantly to this transformation by building e-communities that support circular fashion practices. The findings reveal that these e-communities are crucial in promoting responsible consumption among Vietnamese youth, driven by economic, environmental, and style considerations that make second-hand fashion attractive. Iryna Kucher’s article examines fashion consumption by analyzing clothing purchase, use, and disposal practices in Denmark and Ukraine. Employing the theory of fashion consumption temporalities, the study analyzes how these practices have evolved due to social changes. Through wardrobe studies of different age groups, the research highlights the unique and common aspects of sustainable clothing consumption among Western and post-Soviet consumers. It also introduces an additional temporality of clothing consumption, challenging previous studies and offering new perspectives for understanding the transition to sustainability in fashion. Laura Giraldi, Marta Maini, and Francesca Morelli examine the contemporary fashion consumption landscape, focusing on consumers' growing awareness of sustainability in the fashion industry. Analyzing the current state and highlighting exemplary sustainable practices, the article reveals emerging service design solutions that promote more sustainable and conscious fashion consumption. These practices, such as second-hand shopping, collaborative wardrobe sharing, and clothing customization, reshape consumer experiences and push brands to adapt their communication strategies to appeal to the more conscious Gen Z audience. Remaining in collaborative fashion consumption practices, Gabriela Fabro Cardoso analyzes the final stages of retail dynamics as potential pathways to a more sustainable future, focusing on the distribution and use phases through collaborative consumption models such as resale, rental and subscription services. Through case studies, the research explores the relationship between community involvement in retail activities - such as product authentication, promotion, price negotiation, and transaction completion - and corporate commitments to sustainability, including consumer education on circularity, financial support for sustainable practices, and progress monitoring systems. Finally, Giovanni Conti and Martina Motta explore the resurgence of knitwear in the contemporary fashion industry, emphasizing its role as a bridge between creation and consumption and challenging traditional fashion norms. Their qualitative research highlights knitwear’s response to changing consumer attitudes, technological advances and global events, showing its potential to promote creativity, sustainability and ethical practices. The article investigates the space created by knitwear, questioning the new role of individuals, who are freer to experiment and experiment with interconnected aspects, breaking away from being mere consumers and becoming conscious makers. The third and final section, “Consumer Culture”, presents a selection of articles that aim to analyze, adopting different points of view, the dynamics, approaches and practices through which fashion is narrated, transmitted and experienced. This section explores fashion narratives and recent evolutions in terms of languages, content and formats, focusing on the impact of digital technologies. Examining historical perspectives, philosophical readings and the transformative power of digital media, these articles offer a comprehensive understanding of how consumer culture shapes and is shaped by fashion. The studies provide insights into the cyclical nature of fashion, the intersection of fashion and social class, the emerging role of the metaverse, the motivations behind digital fashion consumption, and the implications of technologies in sustainable fashion. Karmen Samson opens the discussion with a theoretical reflection on fashion as an “economy of the ephemeral”, emphasizing its cyclical and transitory nature within consumer culture. Using the concepts of “blooming” and “decay”, the author elucidates the temporal dynamics of fashion, integrating these natural processes with the temporal politics of industry. By investigating the interplay between time, consumerism, and fashion’s impermanence, the article provides a deeper understanding of cycles that extend beyond traditional notions and presents a detailed and nuanced analysis of fashion's fleeting essence, encouraging to reconsider the significance of decay within the fashion industry. Shajwan Nariman Fatah’s article delves into the social dynamics captured in the narratives of the Toile de Jouy textile through a philosophical perspective. This study aims to reveal the fundamental connection between working-class labor and bourgeois consumption patterns as depicted in Toile de Jouy. Utilizing the theoretical frameworks of Karl Marx and Jean Baudrillard, the research examines the links between fashion, production methods, consumer behavior, and the concept of simulation, highlighting how the capitalist system commodifies/appropriates the product without regard for its aesthetic qualities, labor origins, or intrinsic value. Finally, diving into the impacts of digital technologies on fashion consumption, Romana Andò delves into the emerging and evolving concept of the Metaverse within the fashion industry. Through qualitative research focused on international Millennials and Generation Z consumers, the study explores the meanings associated with the Metaverse, its intersection with the digitization of fashion and digital apparel, and its target audience's media literacy and expectations. The investigation highlights the relationship between fashion and individual self-presentation in the Metaverse and examines how these digital environments are transforming consumption processes in the fashion industry. Adil Boughlala and Silvia Mazzucotelli Salice’s article explores the intricate relationship between contemporary fashion consumption and digital tools, from pre-purchase browsing to post-purchase sharing on social media. The study delves into the growing field of digital fashion, particularly the motivations behind consumer adoption of digital fashion end products such as NFT fashion, video game skins, and AR filters. The research, adopting a mixed-media approach, examines the profiles and cultures surrounding digital fashion consumption, suggesting that digital fashion contributes significantly to identity formation and self-expression, creating a new “phygital” hybrid identity paradigm in which the physical and digital realms merge, reinforcing socio-cultural dynamics within brand communities. By means of data from web platforms and social media recommendation systems, Tommaso Elli proposes research to identify and analyze significant local projects in sustainable fashion and design initiatives in the Milanese context. The research aims to investigate the relationships between urban actors, highlight key sustainability advocates, and evaluate the effectiveness of digital methods in studying local phenomena. The results demonstrate the potential of these methodologies to improve the understanding and promotion of sustainable practices in fashion and design. To conclude, Ermanno Petrocchi investigates the influence of persuasive technologies on consumer behavior in sustainable fashion. The study addresses the ethical concerns surrounding sustainability labels and their implementation within digital platforms, highlighting potential consumer risks in the digital age. By analyzing consumption patterns and consumer preferences, the paper reveals how persuasive technologies can manipulate individuals with weak preferences for sustainable fashion, thereby affecting the formation and expression of their identity. Together, these sections offer a comprehensive exploration of the multifaceted nature of fashion consumption in the contemporary world. By examining the economic, social and cultural dimensions of consumption, the issue provides a nuanced understanding of the complex dynamics shaping the fashion industry today. Contributors highlight the critical need for a more responsible and reflective approach to fashion consumption that recognizes the interconnectedness of production, distribution and use and the potential for more sustainable and ethical practices. Through this critical lens, this issue thus advances the discourse on sustainable fashion and deepens understanding of the changing landscape of fashion consumption.

FINDING OURSELVES AFTER DARWIN: Conversations on the Image of God, Original Sin, and the Problem of Evil by Stanley P. Rosenberg (general editor) and Michael Burdett, Michael Lloyd, and Benno van den Toren (associate editors). Grand Rapids, MI: Baker Academic, 2018. vii + 375 pages. Paperback; $34.00. ISBN: 9780801098246. Kindle; $16.99. ISBN: 9781493406586. *Finding Ourselves after Darwin responds to questions of how humanity defines itself and understands its primeval origins in a post-Darwinian world. It does so by offering a representative selection of Christian responses to questions about the image of God, original sin, and the problem of evil raised at the interface of evolutionary science and Christian faith. This book grew out of the project "Evolution and Christian Faith" funded by BioLogos, and many contributors participated in several colloquia held at Oxford. *Finding Ourselves after Darwin is thematically and structurally coherent, unlike many similar edited volumes. Two introductory essays by general editor Stanley Rosenberg and associate editor Benno van den Toren introduce the truth-seeking and dialogue-modeling commitments of the book. Following these essays, the book is divided into three parts: (1) The Image of God and Evolution, (2) Original Sin and Evolution, and (3) Evil and Evolution. Each part features five or six contributors' responses to issues raised in each topic. Associate editors Michel Burdett, Benno van den Toren, and Michael Lloyd each provide introductory and conclusory comments to one of the three parts, in which they identify the part's driving questions and then summarize and interact with the material. *Discussion in part 1, The Image of God and Evolution, centers on the ability of four conventional models of imaging (functional, structural, relational, dynamic) to withstand challenges posed by evolution. Defending the viability of these four models takes precedence over intermittent discussion of human uniqueness, origins, and telos. Wentzel van Huysteen's introductory chapter suggests that evolutionary insights help inform a robust understanding of the human capacity for imaging. According to his "bottom-up" approach, the image of God emerged from nature through evolution; he believes we should take this into account when trying to understand the human person. *Following van Huysteen, Mark Harris shares a version of the functional model of imaging, which locates the imago Dei in humanity's role to be God's representative rulers on the earth. Harris uses scripture well but only marginally engages evolutionary theory since, according to him, it poses few challenges to the functional model of imaging. *Next, Aku Visala offers a strong defense for the structural theory of imaging against challenges raised by evolutionary theory. Structural theories of imaging often locate the image of God in uniquely human cognitive, moral, relational, and religious capacities; therefore, challenges to human uniqueness--such as claims that no clear dividing line exists between humans and animals--appear to threaten the viability of structural models of imaging. However, Visala shows that an appropriately modified version of the structural theory withstands these challenges by requiring no such clear dividing line (instead, humans stand apart from animals in the unique degree to which they actualize certain capacities). Visala also suggests that animals can have nonhuman souls and that animals continue to evolve in their imaging capacity; consequently, the "image of God is as much about becoming as it is about being" (p. 77). Visala advocates for an emergent dualist approach to the soul, one which embraces evolutionary insights into the way our "perceptual, conceptual, and emotional systems work" while maintaining that the soul accounts for certain phenomena evolutionary that explanations cannot account for, such as the existence of the person, human dignity, and life after death (p. 71). *Then Jay Oord presents a relational-love model of imaging in which he suggests that "living a life of love" is the essence of imaging (p. 88) and that God invites nonhuman creatures to bear God's image by imitating God's love. *Finally, Ted Peters offers a dynamic model of imaging in which humans are still evolving into the imago Dei. According to this model, the imago Dei exists not in humanity's past or present, but in humanity's future and in the person of Christ. As such, it functions as a "divine call forward" to become increasingly Christ-like (p. 96). Peters refrains from locating the imago Dei in humanity's past because he believes humanity's fallen state is "equiprimordial with our appearance in biological history" (p. 104) and that human nature was not fixed at some historical point but is retroactively determined by what humanity will be at the redemption. Unfortunately, Peters offers no clear definition of the imago Dei or explanation of its incompatibility with fallenness. *All contributors in part 1 affirm human uniqueness although some affirm it only by way of degree. In his concluding comments, editor Michael Burdett encourages readers to explore hybrid models, which allow them to affirm multifaceted understandings of imaging. *Part 2, Original Sin and Evolution, addresses the origins, transmission, and universality of sin. Contributors disagree whether the origins of human sinfulness should be identified with an intentional, human decision to turn away from God at a particular time in history (C. John Collins, Andrew Pinsent, and Gijsbert van den Brink) or with the inevitable realization of innate tendencies for aggression and self-assertion inherited from prehuman ancestors (Christopher Hays). Some contributors present science-compatible Fall narratives. For example, Collins proposes a "federal head" model in which two representative humans intentionally turned away from God at the headwaters of human history, bearing consequences for all humans. Hays, on the other hand, regards the historic placement of the first sin irrelevant since it was not responsible for subsequent sins. According to Hays, we can affirm the universality of sin and human culpability for sin without an originating sin. *McCoy's chapter cautions against misusing Irenaeus's theology to support theologies that dismiss a traditional Fall, which he argues is necessary to Irenaean thought. McCoy's chapter is insightful, but unless the reader is familiar with the external discussion McCoy is responding to, the chapter appears somewhat tangential to part 2's driving questions. *Contributors affirm the universality of sin, although they disagree on the mechanisms that unify humanity in sin and account for the transmission of sin: Collins suggests that unity in sin is rooted in covenant with God, Van den Toren argues that transmission of sin is inseparable from cultural evolution, and Pinsent suggests that original sin is propagated by the absence of supernatural grace (which he suggests was a pre-Fall addition to human nature). *Part 3, Evil and Evolution, addresses questions of why God is not culpable for animal suffering in pre-human history and why God employed violent means of creating; it highlights a variety of avenues available to affirm God's goodness in light of prehuman suffering. Only-way theodicies dominate: they include Rosenberg's view that death and decay are necessary marks of a finite world, Vince Vitale's "non-identity theodicy" (based on the idea that the existence of individuals alive today is contingent on past suffering), and Christopher Southgate's argument that the values of this world come at the expense of its disvalues. Michael Lloyd provides the only substantive free will defense, which attributes a cosmic Fall to free angelic beings, and Richard Swinburne offers an Irenaean soul-making theodicy which argues that the finite amount of suffering God allows us to endure is outweighed by the goodness of the soul-making opportunities it provides. *Part 3 benefits from the way contributors highlight lingering concerns in each other's models. Lloyd's chapter "Theodicy, Fall, and Adam" is exemplary: from only-way theodicies Lloyd calls for better defense of the unique creativity of violence, and from Augustinian nonbeing approaches he calls for a better defense of the inability of God to counteract creation's tendency toward nonbeing now if God will do so post-eschaton. However, since the format of the book does not facilitate intra-book responses, such challenges remain unaddressed. Moreover, editorial content and many contributors assume that prehuman suffering is "evil," and, although some contributors disagree, this assumption is unfortunately never explicitly contested. Nevertheless, part 3 concludes the book in a helpful way: it outlines potential solutions to concerns about evil and the goodness of creation that are discussed throughout the book. *In conclusion, part 1 provides defenses of four models of imaging--sometimes at the expense of discussion concerning human uniqueness, origins, and telos. Part 2 successfully provides a multifaceted discussion on the origins, transmission, and universality of sin. And part 3 offers theodicies that illuminate various directions forward; it also raises many unanswered questions. Ultimately, bringing a representative selection of views to the table--more so than novel ideas--is the function of this book. Editorial contributions unify Finding Ourselves after Darwin as an accessible, well-assembled exploration of truth. Editors, and sometimes contributors, offer epistemological guidance and identify fruitful avenues for future exploration, making the discussion one that uniquely moves the reader forward in their search for truth. Interaction between contributors, when present, adds richness to the discussion but is not consistent throughout the book. Finding Ourselves after Darwin is further unified by a commitment to the doctrinal core that is accompanied by various degrees of flexibility concerning the retention of theological theories that have grown up around certain doctrines. Finding Ourselves after Darwin will help undergraduate students, pastors, and other informed Christians pursue a coherent and scientifically informed faith. *Reviewed by Charlotte Combrink, Religious Studies at Westmont College, Santa Barbara, CA 93108. FINDING OURSELVES AFTER DARWIN: Conversations on the Image of God, Original Sin, and the Problem of Evil by Stanley P. Rosenberg (general editor) and Michael Burdett, Michael Lloyd, and Benno van den Toren (associate editors). Grand Rapids, MI: Baker Academic, 2018. vii + 375 pages. Paperback; $34.00. ISBN: 9780801098246. Kindle; $16.99. ISBN: 9781493406586. *Finding Ourselves after Darwin responds to questions of how humanity defines itself and understands its primeval origins in a post-Darwinian world. It does so by offering a representative selection of Christian responses to questions about the image of God, original sin, and the problem of evil raised at the interface of evolutionary science and Christian faith. This book grew out of the project "Evolution and Christian Faith" funded by BioLogos, and many contributors participated in several colloquia held at Oxford. *Finding Ourselves after Darwin is thematically and structurally coherent, unlike many similar edited volumes. Two introductory essays by general editor Stanley Rosenberg and associate editor Benno van den Toren introduce the truth-seeking and dialogue-modeling commitments of the book. Following these essays, the book is divided into three parts: (1) The Image of God and Evolution, (2) Original Sin and Evolution, and (3) Evil and Evolution. Each part features five or six contributors' responses to issues raised in each topic. Associate editors Michel Burdett, Benno van den Toren, and Michael Lloyd each provide introductory and conclusory comments to one of the three parts, in which they identify the part's driving questions and then summarize and interact with the material. *Discussion in part 1, The Image of God and Evolution, centers on the ability of four conventional models of imaging (functional, structural, relational, dynamic) to withstand challenges posed by evolution. Defending the viability of these four models takes precedence over intermittent discussion of human uniqueness, origins, and telos. Wentzel van Huysteen's introductory chapter suggests that evolutionary insights help inform a robust understanding of the human capacity for imaging. According to his "bottom-up" approach, the image of God emerged from nature through evolution; he believes we should take this into account when trying to understand the human person. *Following van Huysteen, Mark Harris shares a version of the functional model of imaging, which locates the imago Dei in humanity's role to be God's representative rulers on the earth. Harris uses scripture well but only marginally engages evolutionary theory since, according to him, it poses few challenges to the functional model of imaging. *Next, Aku Visala offers a strong defense for the structural theory of imaging against challenges raised by evolutionary theory. Structural theories of imaging often locate the image of God in uniquely human cognitive, moral, relational, and religious capacities; therefore, challenges to human uniqueness--such as claims that no clear dividing line exists between humans and animals--appear to threaten the viability of structural models of imaging. However, Visala shows that an appropriately modified version of the structural theory withstands these challenges by requiring no such clear dividing line (instead, humans stand apart from animals in the unique degree to which they actualize certain capacities). Visala also suggests that animals can have nonhuman souls and that animals continue to evolve in their imaging capacity; consequently, the "image of God is as much about becoming as it is about being" (p. 77). Visala advocates for an emergent dualist approach to the soul, one which embraces evolutionary insights into the way our "perceptual, conceptual, and emotional systems work" while maintaining that the soul accounts for certain phenomena evolutionary that explanations cannot account for, such as the existence of the person, human dignity, and life after death (p. 71). *Then Jay Oord presents a relational-love model of imaging in which he suggests that "living a life of love" is the essence of imaging (p. 88) and that God invites nonhuman creatures to bear God's image by imitating God's love. *Finally, Ted Peters offers a dynamic model of imaging in which humans are still evolving into the imago Dei. According to this model, the imago Dei exists not in humanity's past or present, but in humanity's future and in the person of Christ. As such, it functions as a "divine call forward" to become increasingly Christ-like (p. 96). Peters refrains from locating the imago Dei in humanity's past because he believes humanity's fallen state is "equiprimordial with our appearance in biological history" (p. 104) and that human nature was not fixed at some historical point but is retroactively determined by what humanity will be at the redemption. Unfortunately, Peters offers no clear definition of the imago Dei or explanation of its incompatibility with fallenness. *All contributors in part 1 affirm human uniqueness although some affirm it only by way of degree. In his concluding comments, editor Michael Burdett encourages readers to explore hybrid models, which allow them to affirm multifaceted understandings of imaging. *Part 2, Original Sin and Evolution, addresses the origins, transmission, and universality of sin. Contributors disagree whether the origins of human sinfulness should be identified with an intentional, human decision to turn away from God at a particular time in history (C. John Collins, Andrew Pinsent, and Gijsbert van den Brink) or with the inevitable realization of innate tendencies for aggression and self-assertion inherited from pre-human ancestors (Christopher Hays). Some contributors present science-compatible Fall narratives. For example, Collins proposes a "federal head" model in which two representative humans intentionally turned away from God at the headwaters of human history, bearing consequences for all humans. Hays, on the other hand, regards the historic placement of the first sin irrelevant since it was not responsible for subsequent sins. According to Hays, we can affirm the universality of sin and human culpability for sin without an originating sin. *McCoy's chapter cautions against misusing Irenaeus's theology to support theologies that dismiss a traditional Fall, which he argues is necessary to Irenaean thought. McCoy's chapter is insightful, but unless the reader is familiar with the external discussion McCoy is responding to, the chapter appears somewhat tangential to part 2's driving questions. *Contributors affirm the universality of sin, although they disagree on the mechanisms that unify humanity in sin and account for the transmission of sin: Collins suggests that unity in sin is rooted in covenant with God, Van den Toren argues that transmission of sin is inseparable from cultural evolution, and Pinsent suggests that original sin is propagated by the absence of supernatural grace (which he suggests was a pre-Fall addition to human nature). *Part 3, Evil and Evolution, addresses questions of why God is not culpable for animal suffering in pre-human history and why God employed violent means of creating; it highlights a variety of avenues available to affirm God's goodness in light of prehuman suffering. Only-way theodicies dominate: they include Rosenberg's view that death and decay are necessary marks of a finite world, Vince Vitale's "non-identity theodicy" (based on the idea that the existence of individuals alive today is contingent on past suffering), and Christopher Southgate's argument that the values of this world come at the expense of its disvalues. Michael Lloyd provides the only substantive free will defense, which attributes a cosmic Fall to free angelic beings, and Richard Swinburne offers an Irenaean soul-making theodicy which argues that the finite amount of suffering God allows us to endure is outweighed by the goodness of the soul-making opportunities it provides. *Part 3 benefits from the way contributors highlight lingering concerns in each other's models. Lloyd's chapter "Theodicy, Fall, and Adam" is exemplary: from only-way theodicies Lloyd calls for better defense of the unique creativity of violence, and from Augustinian nonbeing approaches he calls for a better defense of the inability of God to counteract creation's tendency toward nonbeing now if God will do so post-eschaton. However, since the format of the book does not facilitate intra-book responses, such challenges remain unaddressed. Moreover, editorial content and many contributors assume that prehuman suffering is "evil," and, although some contributors disagree, this assumption is unfortunately never explicitly contested. Nevertheless, part 3 concludes the book in a helpful way: it outlines potential solutions to concerns about evil and the goodness of creation that are discussed throughout the book. *In conclusion, part 1 provides defenses of four models of imaging--sometimes at the expense of discussion concerning human uniqueness, origins, and telos. Part 2 successfully provides a multifaceted discussion on the origins, transmission, and universality of sin. And part 3 offers theodicies that illuminate various directions forward; it also raises many unanswered questions. Ultimately, bringing a representative selection of views to the table--more so than novel ideas--is the function of this book. Editorial contributions unify Finding Ourselves after Darwin as an accessible, well-assembled exploration of truth. Editors, and sometimes contributors, offer epistemological guidance and identify fruitful avenues for future exploration, making the discussion one that uniquely moves the reader forward in their search for truth. Interaction between contributors, when present, adds richness to the discussion but is not consistent throughout the book. Finding Ourselves after Darwin is further unified by a commitment to the doctrinal core that is accompanied by various degrees of flexibility concerning the retention of theological theories that have grown up around certain doctrines. Finding Ourselves after Darwin will help undergraduate students, pastors, and other informed Christians pursue a coherent and scientifically informed faith. *Reviewed by Charlotte Combrink, Religious Studies at Westmont College, Santa Barbara, CA 93108.

We extend the classical duality results of Poitou and Tate for finite discrete Galois modules over local and global fields (local duality, nine-term exact sequence, etc.) to all affine commutative group schemes of finite type, building on the recent work of Česnavičius (“Poitou-Tate without restrictions on the order,” 2015) extending these results to all finite commutative group schemes. We concentrate mainly on the more difficult function field setting, giving some remarks about the number field case along the way.

Abstract Analyzing the single inclusive annihilation spectrum of charged hadrons in e+e− collisions, I confront the hadronization hypothesis of local parton-hadron duality with a systematic resummation of the dependence on the small energy fraction. This resummation is based on the reciprocity between time-like and space-like splitting processes in 4 − 2ϵ-dimensions, which I extend to resum all the soft terms of the cross-section for inclusive jet production. Under the local-parton-hadron duality hypothesis, the resulting distribution of jets essentially determines the spectrum of hadrons as the jet radius goes to zero. Thus I take the resummed perturbative jet function as the non-perturbative fragmentation function with an effective infra-red coupling. I find excellent agreement with data, and comment on the mixed leading log approximation previously used to justify local parton-hadron duality.

Abstract We study the cohomology of families of $(\varphi ,\Gamma )$-modules with coefficients in pseudoaffinoid algebras. We prove that they have finite cohomology, and we deduce an Euler characteristic formula and Tate local duality. We classify rank-$1$$(\varphi ,\Gamma )$-modules and deduce that triangulations of pseudorigid families of $(\varphi ,\Gamma )$-modules can be interpolated, extending a result of [29]. We then apply this to study extended eigenvarieties at the boundary of weight space, proving in particular that the eigencurve is proper at the boundary and that Galois representations attached to certain characteristic $p$ points are trianguline.

Abstract We propose a novel representation of differential scattering cross-sections that locally realises the direct cancellation of infrared singularities exhibited by its so-called real-emission and virtual degrees of freedom. We take advantage of the Loop-Tree Duality representation of each individual forward-scattering diagram and we prove that the ensuing expression is locally free of infrared divergences, applies at any perturbative order and for any process without initial-state collinear singularities. Divergences for loop momenta with large magnitudes are regulated using local ultraviolet counterterms that reproduce the usual Lagrangian renormalisation procedure of quantum field theories. Our representation is especially suited for a numerical implementation and we demonstrate its practical potential by computing fully numerically and without any IR counterterm the next-to-leading order accurate differential cross-section for the process e+e− → $$ d\overline{d} $$ d d ¯ . We also show first results beyond next-to-leading order by computing interference terms part of the N4LO-accurate inclusive cross-section of a 1 → 2 + X scalar scattering process.

Abstract We consider the holographic duality between 4d type-A higher-spin gravity and a 3d free vector model. It is known that the Feynman diagrams for boundary correlators can be encapsulated in an HS-algebraic twistorial expression. This expression can be evaluated not just on separate boundary insertions, but on entire finite source distributions. We do so for the first time, and find that the result ZHS disagrees with the usual CFT partition function. While such disagreement was expected due to contact corrections, it persists even in their absence. We ascribe it to a confusion between on-shell and off-shell boundary calculations. In Lorentzian boundary signature, this manifests via wrong relative signs for Feynman diagrams with different permutations of the source points. In Euclidean, the signs are instead ambiguous, spoiling would-be linear superpositions. Framing the situation as a conflict between boundary locality and HS symmetry, we sacrifice locality and choose to take ZHS seriously. We are rewarded by the dissolution of a long-standing pathology in higher-spin dS/CFT. Though we lose the connection to the local CFT, the precise form of ZHS can be recovered from first principles, by demanding a spin-local boundary action.

AbstractWe investigate the role of human capital (HC) in the Chinese inland-coastal inequality and, related to this, how the consequences of the 2007–2008 crisis may induce China to re-focus its development path on HC. We compare panel data analyses for two periods (1998–2008 and 2009–2017) for two diverging groups of provinces (the richer/coastal and the relatively poor/inland areas). In the first period, the economic strengths that influenced the Chinese take-off and the dualism are confirmed. However, the results show that an evolution in local economic endowments is taking place: first, HC has a more evident economic effect after the crisis only in the inland provinces; second, the development path of the inland area is changing, with an evolution towards more productive sectors which can favor higher returns to HC.

ABSTRACTThe Government of administration can not be separated of supervision. One of supervision undertaken by Governments in this time is the supervision of mangrove tree. Dinas Lingkungan Hidup in Tanjungpinang City is agencies who runs supervision of mangrove according to the legislation on environmental one of them is Undang-undang Number 32 of 2009 about Protection and Environmental Management and by law number 10 0f 2014 about Rencana Tata Ruang Wilayah Kota Tanjungpinang. It is crucial as following sustainable development and also basically government that has responsibility in the supervision of mangrove, it begun with data of environment especially mangrove ecosystem. As part of that government should have data on board about mangrove. Additionally, government should have a partnership with community to do the planting mangrove that have been damagedm expected Dinas Lingkungan Hidup in Tanjungpinang, Dinas Lingkungan Hidup dan Kehutanan in Kepulauan Riau Provincial and KPHP can do coordination in did routine patrol, and expected all Government that has responsibility in the supervision of mangrove can apply criminal sanctions expressly to anyone who does mangrove destruction. We can looking forward about dualism between provincial government and Tanjungpinang municipatility government regarding mangrove protection. However, it’s as a result of local government policy issuing by national government.Keywords : local government, mangrove, policy, environment, monitoringABSTRAKPenyelenggaran administrasi pemerintahan pada hakekatnya tidak terlepas dari pengawasan. Salah satu pengawasan yang dilakukan pemerintah saat ini yaitu pengawasan terhadap mangrove. Dinas Lingkungan Hidup Kota Tanjungpinang merupakan instansi yang menjalankan pengawasan mangrove berdasarkan Undang-Undang tentang Lingkungan Hidup salah satunya yaitu Undang-Undang No.32 Tahun 2009 Tentang Perlindungan dan Pengelolaan Lingkungan Hidup serta PERDA Nomor 10 Tahun 2014 tentang Rencana Tata Ruang Wilayah Kota Tanjungpinang. Hal ini begitu krusial sebagaimana diamanatkan pada konsep pembangunan berkelanjutan serta fungsi dasar dari pemerintahan yang sememangnya memiliki responsibilitas terhadap pengawasan dari ekosistem mangrove di Kota Tanjungpinang, dan memang mesti dimulai dari ketersediaan data yang menjadi sorotan selama proses penelitian ini dilakukan. Disamping itu juga, pemerintah daerah provinsi kepulauan riau dan pemerintah kota tanjungpinang mesti bekerjasama bersama komunitas untuk melakukan penanaman kembali terhadap lokasi-lokasi yang didalam rencana tata ruang dan wilayah menjadi kawasan lindung khsuusnya mangrove. , lalu diharapkan DLH Kota Tanjungpinang, DLHK Provinsi Kepulauan Riau maupun KPHP dapat melakukan koordinasi dalam melakukan patroli secara rutin dan terjadwal, serta diharapkan DLH Kota Tanjungpinang dan DLHK Provinsi Kepulauan Riau dapat bekerjasama dengan Satpol PP untuk menerapkan sanksi pidana secara tegas kepada siapapun yang melakukan perusakan mangrove. Kita bisa melihat bahwasanya terdapat dualism didalam kewenangan pemerintah daerah yang seolah melempar tanggung jawab urusan lingkungan hidup disebabkan oleh peraturan perundangan pemerintah daerah yang dihembuskan dari pemerintah pusat.Kata kunci : pemerintah daerah, mangrove, kebijakan, lingkungan, pengawasan

The article is motivated by a growing interest to solve local problems by infusing indigenous knowledge systems. It discusses the strained interface between religious and political actors using a local brand of theology, termed bindepinde [stout rope] theology. This theology is based on a local fable told to children, on how a Hare abused Hippopotamus and Elephant using a tethering rope. The folk story is taken as a metaphor in which Hare represents the sly politician abusing the rope to control Hippopotamus and Elephant, representing religious actors. Though Zimbabwe has a special place in this research, the research has shown that politicians act as third forces the world over. Religious entities often act as fodder for the progress of political demagogues, whose egos are legitimised by competing religious ideologies. Many religious bodies inadvertently enable politicians, thinking that they are fulfilling their own mandates. The article proposes negotiated versions of liberation theology and synodality as possible ways of overcoming inadvertent scaffolding of bindepinde theology. It concludes that while it may be difficult to tame the politician, it may be worthwhile to minimise the damage by making him focus more on the common good.Contribution: This article contributes bindepinde brand of theology as an indigenous theory of knowledge in the area of religio-political dialogue. The bindepinde theology has proved applicable to various contexts globally, where it thrives on dualism. Its mitigation lies in Kairos theology.

The management of the Ngurah Rai Grand Forest Park shows a dualist side. The plan to hand over the management of the Ngurah Rai Grand Forest Park to the Regional Government of Bali has effected a grassroots conflict regarding the customary rights of the local community. This study aims to design a model of participation for coastal communities in the Ngurah Rai Grand Forest Park, Pemogan Village. This research uses the Ladder of Citizen Participation theory (Arnstein, 1969) as the main theory and the Evolutionary Model of Tourism Partnerships as the supporting theory (Jamal & Getz, 1995) and also the concepts of participation, partnership, CBT, social capital, and government regulation. Data collection techniques used observation, structured interviews, and FGD. This study used the technique of qualitative research data analysis (Sugiyono, 2011)This research shows that community participation has developed through some stages such as (a) non-participation; (b) tokenism; (c) citizen power. The form of community participation is Community Based Participation implemented by the Fishing Community Group of Simbar Segara and Mina Lestari Batu Lumbang. And the other hand Government-Based Participation is implemented by the Mangrove Information Center. The finding of this research is the Mix-Based Participation Model. The recommendation is that the government should take the role of mediator to solve various conflicts at the grassroots level due to the traditional claims of the management of Ngurah Rai Grand Forest Park by two customary villages i.e. Pemogan and Kepaon.

AbstractIn Italy cultural policies are often set at national level without taking into account the dualism between the Northern and the Southern regions that exists in different social and economic sectors. Our aim is to fill this lacuna and to examine the Italian theatre market from both the demand and supply side considering the four Italian macro-areas. To this end, we apply both the seemingly unrelated regression and the three stage least square estimation techniques, to identify the factors influencing theatre demand and supply. The empirical analysis is conducted using a 35-year panel data (1980–2014) at country level (20 Italian regions) and separately for the four main areas (each of them including the related regions): North West, North East, Centre, and South and Islands. At the country level, the estimated results confirm as determinants of theatre demand, price and consumer income as well as complementary good (cinema), urban agglomeration and tourism flows. Theatre supply is influenced by past ticket price, income, past attendance, urban agglomeration and public subsidies. At regional level the results provide empirical support for the existence of a strong heterogeneity from both the demand and supply sides. We find that some of the variables that influence attendance and performances at national level play a different role at the local level hence cultural policies should take into account this heterogeneity.

AbstractTo commemorate 40 years since the founding of the Journal of Business Ethics, the editors in chief of the journal have invited the editors to provide commentaries on the future of business ethics. This essay comprises a selection of commentaries aimed at creating dialogue around the theme Ethics at the centre of global and local challenges. For much of the history of the Journal of Business Ethics, ethics was seen within the academy as a peripheral aspect of business. However, in recent years, the stakes have risen dramatically, with global and local worlds destabilized by financial crisis, climate change, internet technologies and artificial intelligence, and global health crises. The authors of these commentaries address these grand challenges by placing business ethics at their centre. What if all grand challenges were framed as grand ethical challenges? Tanusree Jain, Arno Kourula and Suhaib Riaz posit that an ethical lens allows for a humble response, in which those with greater capacity take greater responsibility but remain inclusive and cognizant of different voices and experiences. Focussing on business ethics in connection to the grand(est) challenge of environmental emergencies, Steffen Böhm introduces the deceptively simple yet radical position that business is nature, and nature is business. His quick but profound side-step from arguments against human–nature dualism to an ontological undoing of the business–nature dichotomy should have all business ethics scholars rethinking their “business and society” assumptions. Also, singularly concerned with the climate emergency, Boudewijn de Bruin posits a scenario where, 40 years from now, our field will be evaluated by its ability to have helped humanity emerge from this emergency. He contends that Milieudefensie (Friends of the Earth) v. Royal Dutch Shell illustrates how human rights take centre stage in climate change litigation, and how business ethics enters the courtroom. From a consumer ethics perspective, Deirdre Shaw, Michal Carrington and Louise Hassan argue that ecologically sustainable and socially just marketplace systems demand cultural change, a reconsideration of future interpretations of “consumer society”, a challenge to the dominant “growth logic” and stimulation of alternative ways to address our consumption needs. Still concerned with global issues, but turning attention to social inequalities, Nelarine Cornelius links the capability approach (CA) to global and corporate governance, arguing that CA will continue to lie at the foundation of human development policy, and, increasingly, CSR and corporate governance. Continuing debate on the grand challenges associated with justice and equality, Laurence Romani identifies a significant shift in the centrality of business ethics in debates on managing (cultural) differences, positing that dialogue between diversity management and international management can ground future debate in business ethics. Finally, the essay concludes with a commentary by Charlotte Karam and Michelle Greenwood on the possibilities of feminist-inspired theories, methods, and positionality for many spheres of business ethics, not least stakeholder theory, to broaden and deepen its capacity for nuance, responsiveness, and transformation. In the words of our commentators, grand challenges must be addressed urgently, and the Journal of Business Ethics should be at the forefront of tackling them.

The management of the Ngurah Rai Grand Forest Park shows a dualist side. The plan to hand over the management of the Ngurah Rai Grand Forest Park to the Regional Government of Bali has effected a grassroots conflict regarding the customary rights of the local community. This study aims to design a model of participation for coastal communities in the Ngurah Rai Grand Forest Park, Pemogan Village. This research uses the Ladder of Citizen Participation theory (Arnstein, 1969) as the main theory and the Evolutionary Model of Tourism Partnerships as the supporting theory (Jamal & Getz, 1995) and also the concepts of participation, partnership, CBT, social capital, and government regulation. Data collection techniques used observation, structured interviews, and FGD. This study used the technique of qualitative research data analysis (Sugiyono, 2011)This research shows that community participation has developed through some stages such as (a) non-participation; (b) tokenism; (c) citizen power. The form of community participation is Community Based Participation implemented by the Fishing Community Group of Simbar Segara and Mina Lestari Batu Lumbang. And the other hand Government-Based Participation is implemented by the Mangrove Information Center. The finding of this research is the Mix-Based Participation Model. The recommendation is that the government should take the role of mediator to solve various conflicts at the grassroots level due to the traditional claims of the management of Ngurah Rai Grand Forest Park by two customary villages i.e. Pemogan and Kepaon.

Purpose This study aims to explore the knowledge spillover mechanism in big science projects (BSP) from an institutional perspective by elaborating on the dynamic relationship between institutional dualism and legitimacy. Design/methodology/approach The study conducts an exploratory research and adopts the grounded theory methodology in the context of BSP. Data draw mainly upon nine semi-structured interviews. Findings The knowledge spillovers in BSP are driven by institutions, which work through mechanisms of legitimacy perception. Formal and informal institutions influence organizational and individual behavior through legitimacy pressure and support. Formal institutions impose legitimacy pressure on organizations and individuals, forcing them to cooperate closely to solve problems; informal institutions enable them to adopt innovative strategies and positive attitudes through legitimacy support; all these promote knowledge spillovers in research and development (R&D) activities, engineering practice and regional interaction. Knowledge spillovers enable stakeholders to realize their R&D advancement, manufacturing promotion and management sophistication. Further, regional knowledge diffusion and culture transmission promote regional innovation and social capital accumulation. Research limitations/implications The study develops a theoretical model that shows how knowledge spillover mechanisms happen in BSP from an institutional perspective (the trigger, the channels/process and the impacts). More specifically, this explanation is provided by explaining how formal and informal institutions influence organizational and individual behavior through legitimacy perceptions. Practical implications First, policymakers should recognize and value the guiding, supporting and coordinating role of formal institutions and enrich capital forms to release the legitimacy pressure of stakeholders. Second, management of BSP needs to be capable of coordinating stakeholder relationships and interactions, while management should focus their attention on fostering good organizational routines and shared group value. Third, the local culture and customs should be taken into consideration since it can be an enabling or constraining of BSP. Finally, industries can take advantage of the opportunity to coordinate their R&D efforts to gain competitiveness. Originality/value First, the authors introduce the institutional perspective to analyze the construction process of BSP, which helps to better understand the interactions of stakeholders under the influence of institutions, the dynamic process and impacts of knowledge spillovers. Second, the authors are committed to contributing to the development of knowledge spillover theories by adopting an institutional perspective. The authors furthermore explore and propose the presence of a dynamic mechanism between institutional dualism and knowledge spillovers. In consequence, the authors introduce the concept of legitimacy perceptions, which is a bridge to understanding the interaction between them. Third, by explicitly discussing the actual meaning of our framework, the authors explore the unique potential of institutional arrangement in promoting the knowledge management of complex cross-border cooperation, while seeking to promote its management and administrative practices.

The concept of nglebur laras this time is interpreted as the concept of melting the barrel in all situations and conditions in the Karawitan art activity area. The concept can be interpreted as a draw concept, it will not draw if you forget the barrel between them (between the barrel of the pelog and between the barrel of the slendro). Everything always passes between them. Between the barrel of the pelog and the barrel of slendro, half pelog and half slendro it is the behavior of the barrel event which cannot be guessed its existence in the strains of Karawitan's gendhing. Whatever form of sound character is displayed by the barrel of pelog, slendro, and between the two, the fact is that the phenomenon of mixed barrel beating is still called the class of the barrel (of course), and on the concept of karawitan (in particular). The spread of this mixed barrel work is indeed very rapid, especially in the Java area. Pengrawit social society that often makes works by processing mixed tunings is now very spoiled, the habit of looking for the attention of the general public, making the general public become excited by the existence of mixed barrel work, considered uniqueness that is not boring. On the contrary, if the general public understands the condition and essence of the barrel work in general, it will be a suspicion that might be considered damaging the standard and so on.The actualization sought was to create an archipelago music art work with a gender instrument by mixing the duality of the barrel, namely pelog and slendro in one instrument. This Nglebur Laras has multiple interpretations. Nglebur is a term used by gamelan makers / craftsmen, which means the activity of mixing raw materials (iron, tin, copper) into liquid. Nglebur can be interpreted as melting mix or which can also be called mbesot. Nglebur is the main ingredient in making gamelan because iron, tin and copper which are still hard must be cooked first to the point of melting. Then the barrel is the essence that plays an important role in the world of Karawitan. Laras has two special concepts called pelog and slendro. These two different concepts certainly have different characters. Laras is one of the important pieces of furniture. Laras consists of two groups, namely, pelog barrel and slendro barrel. Both types of barrel are one of the two main elements that characterize music. Laras in the world of karawitan has three plural meanings, namely, first; something that is (comfortable) or delicious to be heard or lived, second; namely the sound that has been determined the number of frequencies (penunggul, gulu, dhadha, pelog, lima, nem and item). The third meaning is the scale or scale, which is the arrangement of the notes in the number of sequences and the interval patterns of the tones have been determined. The taste is related to tastes like the expression Rahayu Supanggah in his book Bothekan Karawitan I that 'the barrel is very close to taste, taste can be formed by culture, including local traditions and habits'. The two words that are deliberately combined through all the 'combinations' that the author means are infallibility or an interesting possibility of all possibilities that might occur. It can also be understood that the title of the Nglebur Laras is a synergy or a fusion of all the anxieties in human social culture and social culture of Javanese music (especially the Javanese Gamelan).Keywords: Nglebur, barrel, and unity.

Introduction Taste is considered a gustatory and physiological sense. It is also something that can be developed over time. In Bourdieu’s work taste is a matter of distinction, and a means of drawing boundaries between groups about what constitutes “good” taste. In this context it is necessary to perform or display tastes over and over again. This then becomes part of a cultural habitus, a code that can be read and understood. In the field of “feeding the family” (DeVault) for respondents in my study, healthy food prepared from scratch became the symbol of appropriate mothering, a means of demonstrating a middle class habitus, distinction, and taste. I use the term “family foodways” to emphasize how feeding the family encapsulates more than buying, preparing, cooking, and serving food, it incorporates the ways in which families practice, perform, and “do” family food. These family foodways are about the family of today, as well as an investment in the family of the future, through the reproduction and reinforcement of cultural values and tastes around food. In the UK, there are divisions between what might be considered appropriate and inappropriate family foodways, and a vilification of alternatives that lack time and effort. Warde identifies four antinomies of taste used by advertisers in the marketing of food: “novelty and tradition,” “health and indulgence,” “economy and extravagance,” and “convenience and care” (174). In relation to family foodways, there are inherent tensions in these antinomies, and for mothers in my study in order to demonstrate “care”, it was necessary to eschew “convenience.” Indeed, the time and effort involved in feeding the family healthy meals prepared from scratch becomes an important symbol of middle class taste and investment in the future. The alternative can be illustrated by reference to the media furore around Jamie Oliver’s comments in a Radio Times interview (that coincided with a TV series and book launch) in which Deans quotes Oliver: "You might remember that scene in [a previous series] of Ministry of Food, with the mum and the kid eating chips and cheese out of Styrofoam containers, and behind them is a massive f****** TV.” Oliver uses cultural markers of taste to highlight how “mum” was breaking the rules and conventions associated with appropriate or aspirational class based family foodways. We assume that the “mum and kid” were using their fingers, and not a knife and fork, and that the meal was not on a plate around a table but instead eaten in front of a “massive f****** TV.” Oliver uses these cultural markers of taste and distinction to commit acts of symbolic violence, defined by Bourdieu and Wacquant, as “the violence which is exercised upon a social agent with his or her complicity” (67), to confer judgement and moral approbation regarding family foodways. In this example, a lack of time and effort is associated with a lack of taste. And although this can be linked with poverty, this is not about a lack of money, as the mother and child are eating in front of a big television. Oliver is therefore drawing attention to how family foodways become cultural markers of taste and distinction. I argue that appropriate family foodways have become significant markers of taste, and draw on qualitative data to emphasise how respondents use these to position themselves as “good” mothers. Indeed, the manner of presenting, serving, and eating food fulfils the social function of legitimising social difference (Bourdieu 6). Indeed, Bourdieu claims that mothers are significant as the convertors of economic capital into cultural capital for their children; they are “sign bearing” carriers of taste (Skeggs 22). In taking time to prepare healthy meals from scratch, sourcing organic and/or local ingredients, accommodating each individual household members food preferences or individual health needs, being able to afford to waste food, to take time over the preparation, and eating of a meal around the table together, are all aspects of an aspirational model of feeding the family. This type of intensive effort around feeding becomes a legitimate means of demonstrating cultural distinction and taste. Research Background This paper draws on data from a qualitative study conducted over nine months in 2011. I carried out a series of asynchronous on-line interviews with seventy-five mostly middle class women and men between the ages of twenty-seven and eighty-five. One third of the respondents were male. Two thirds were parents at different stages in the life course, from those who were new to parenting to grand parents. There was also a range of family types including lone parents, and co-habiting and married couples with children (and step-children). The focus of the inquiry was food over the life course and respondents were invited to write their own autobiographical food narratives. Once respondents agreed to participate, I wrote to them: What I’m really after is your “food story.” Perhaps, this will include your earliest food memories, favourite foods, memorable food occasions, whether your eating habits have changed over time and why this may be. Also, absolutely anything food related that you'd like to share with me. For some, if this proved difficult, we engaged in an on-line interview in which I asked a series of questions centred on how they developed their own eating and cooking habits. I did not set out to question respondents specifically about “healthy” or “unhealthy” foodways and did not mention these terms at all. It was very much an open invitation for them to tell their stories in their words and on their terms. It was the common vocabularies (Mills) across the narratives that I was looking to discover, rather than directing these vocabularies in any particular way. I conducted several levels of analysis on the data and identified four themes on the family, health, the body, and the foodie. This discussion is based on the narratives I identified within the family theme. A Taste for “Healthy” Family Foodways When setting out on this research journey, I anticipated a considerable shift in gender roles within the home and a negotiated family model in which “everything could be negotiated” (Beck and Beck-Gernsheim xxi), especially “feeding the family” (De-Vault). Considering the rise of male celebrity chefs such as Jamie Oliver and the development of a distinct foodie identity (Naccarato and LeBesco, Johnston and Baumann, Cairns et al.), I envisaged that men would be more likely to take on this role. Given women’s roles outside the home, I also envisaged the use of convenience food, ready meals, and take-away food. However, what emerged was that women were highly resistant to any notion of relinquishing the responsibility for “feeding the family” (DeVault). Indeed, the women who were parents were keen to demonstrate how they engaged in preparing healthy, home-cooked meals from scratch for their families, despite having working identities. This commitment to healthy family foodways was used as a means of aligning themselves with an intensive mothering ideology (Hays) and to distance themselves from the alternative. It was a means of drawing distinctions and symbolising taste. When it comes to feeding the family, the “symbolic violence” (Bourdieu and Wacquant 167) afforded to mothers who transgress the boundaries of appropriate mothering by feeding their children unhealthy and/or convenience food, meant that mothers in my study only fed their children healthy food. It would be inconceivable for them to admit to anything else. This I consider a consequence of dualist and absolutist approaches to food and foodways, whereby “convenience” food continues to be demonised in family food discourses because it symbolises “lack” on many levels, specifically a lack of care and a lack of taste. This was not something I had anticipated at the beginning of the study; that mothers would not use convenience food and only prepared “healthy” meals was a surprise. This is indicative of the power of healthy food discourses and inappropriate family foodways, as symbolised by the mum feeding her kid “cheese and chips out of a Styrofoam container,” in informing respondents’ food narratives. I gained full ethical approval from my university and all respondents were given pseudonyms. The quotes I use here are taken from the narratives within the family theme and are representative of this theme. I cannot include all respondents’ narratives. I include quotes from Faye, a forty-six year-old Secretary married with one child; Laura, a thirty-five year-old Teaching Assistant, married with two children; Zoe, a forty-four year-old Recruiter, married with two children; Gaby, a fifty-one year old Architect Designer, married with two children; Ophelia, a fifty-three year-old Author, married with two children; Valerie, a forty-six year-old Website Manager, single with one child; and Chloe, a forty-six year old Occupational Health Sex Advisor, co-habiting with two children at home. Cooking “proper” healthy family meals is a skilled practice (Short) and a significant aspect of meaningful family-integration (Moiso et al.). It has symbolic and cultural capital and is indicative of a particular middle class habitus and this relates to taste in its broadest sense. Hence, Faye writes: My mum was a fabulous, creative cook; she loved reading cookery books and took great pride in her cooking. We didn't have a lot of money when we were young, but my mum was a very creative cook and every meal was completely delicious and homemade. Faye, despite working herself, and in common with many women juggling the second shift (Hochschild and Machung), is solely responsible for feeding her family. Indeed, Faye’s comments are strikingly similar to those in DeVault’s research carried out over twenty years ago; one of DeVault’s participants was quoted as saying that, “as soon as I get up on the morning or before I go to bed I’m thinking of what we’re going to eat tomorrow” (56). It is significant that cultural changes in the twenty years since DeVaults’ study were not reflected in respondents’ narratives. Despite women working outside of the home, men moving into the kitchen, and easy access to a whole range of convenience foods, women in my study adhered to “healthy” family foodways as markers of taste and distinction. Two decades later, Faye comments: Oh my goodness! I wake up each morning and the first thing I think about is what are we going to have for supper! It's such a drag, as I can never think of anything new or inspirational, despite the fact that we have lots of lovely cookery books! In many ways, these comments serve to reinforce further the status of “feeding the family” (DeVault) as central to maternal identity and part of delineating distinction and taste. Faye, in contrast to her own mother, has the additional pressure of having to cook new and inspirational food. Indeed, if preparing and purchasing food for herself or her family, Faye writes: I would make a packed lunch of something I really enjoyed eating, that's healthy, balanced and nutritious, with a little treat tucked in! […] I just buy things that are healthy and nutritious and things that might be interesting to appear in [my daughter’s] daily lunch box! However, by “just buying things that are healthy”, Faye is contributing to the notion that feeding the family healthily is easy, natural, care work and part of a particular middle class habitus. Again, this is part of what distinguishes cultural approaches to family foodways. Health and healthiness are part of a neo-liberal approach that is about a taste for the future. It is not about instant gratification, but about safeguarding health. Faye positions herself as the “guardian of health” (Beagan et al. 662). This demonstrates the extent to which the caringscape and healthscape can be intertwined (McKie et al.), as well as how health discourses seep into family foodways, whereby a “good mother” ensures the health of her children through cooking/providing healthy food or by being engaged in emotion (food) work. Faye reiterates this by writing, “if I have time [my cooking skills] […] are very good, if I don't they are rumbled together! But everything I cook is cooked with love!” Hence, this emotion work is not considered work at all, but an expression of love. Hence, in terms of distinction and taste, even when cooking is rushed it is conceptualised in the context of being prepared with love, in opposition to the cultural symbol of the mother and child “eating cheese and chips out of a Styrofoam container.” Convenience “Lacks” Taste In the context of Warde’s care and convenience antinomy, food associated with convenience is considered inappropriate. Cooking a family meal from scratch demonstrates care, convenience food for mothers symbolises “lack” on many levels. This lack of care is interwoven into a symbolic capital that supposes a lack of time, education, cultural capital, economic capital, and therefore a lack of taste. Hence, Laura writes: We never buy cakes and eat very few convenience foods, apart from the odd fish finger in a wrap, or a tin of beans. Ready meals and oven chips don’t appeal to me and I want my kids to grow up eating real food. It is notable that Laura makes the distinction between convenience and “real” food. Similarly, Zoe claims: We eat good interesting food every day at home and a takeaway once in a blue moon (2–3 times a year). Ready meals are unheard of here and we eat out sometimes (once a month). In Gaby’s account she makes reference to: “junk food, synthetic food and really overly creamy/stodgy cheap calorie foods” and claims that this kind of food makes her feel “revolted.” In James’s research she makes connections between “junk food” and “junk families.” In Gaby’s account she has a corporeal reaction to the thought of the type of food associated with cheapness and convenience. Ophelia notes that: After 15 years of daily cooking for my family I have become much more confident and proficient in food and what it really means. Today I balance the weekly meals between vegetarian, pasta, fish and meat and we have a lot of salad. I have been trying to cook less meat, maybe twice or sometimes including a roast at weekends, three times a week. Teens need carbs so I cook them most evenings but I don’t eat carbs myself in the evening now unless it’s a pasta dish we are all sharing. Here, Ophelia is highlighting the balance between her desires and the nutritional needs of her children. The work of feeding the family is complex and incorporates a balance of different requirements. The need to display appropriate mothering through feeding the family healthy meals cooked from scratch, was especially pertinent for women working and living on their own with children, such as Valerie: I am also responsible for feeding my daughter […] I make a great effort to make sure she is getting a balanced diet. To this end I nearly always cook meals from scratch. I use meal planners to get organised. I also have to budget quite tightly and meal planning helps with this. I aim to ensure we eat fish a couple of times a week, chicken a couple of times of week, red meat maybe once or twice and vegetarian once or twice a week. We always sit down to eat together at the table, even if it is just the two of us. It gives us a chance to talk and focus on each other. It is notable that Valerie insists that they sit down to eat at a table. This is a particular aspect of a middle class habitus and one that distinguishes Valerie’s family foodways from others, despite their low income. Hence, “proper” mothering is about cooking “proper” meals from scratch, even or perhaps especially if on a limited budget or having the sole responsibility for childcare. Chloe claims: I like to cook from scratch and meals can take time so I have to plan that around work [...] I use cookbooks for ideas for quick suppers [...] thinking about it I do spend quite a lot of time thinking about what I’m going to cook. I shop with meals in mind for each night of the week [...] this will depend on what’s available in the shops and what looks good, and then what time I get home. Here, food provision is ultimately tied up with class and status and again the provision of good “healthy” food is about good “healthy” parenting. It is about time and the lack of it. A lack of time due to having to work outside of the home and the lack of time to prepare or care about preparing healthy meals from scratch. Convenience food is clearly associated with low socio-economic status, a particular working class habitus and lack of care. Conclusion In an era of heightened neo-liberal individualism, there was little evidence of a “negotiated family model” (Beck and Beck-Gernsheim) within respondents’ narratives. Mothers in my study went to great lengths to emphasise that they fed their children “healthy” food prepared from scratch. Feeding the family is a central aspect of maternal identity, with intensive mothering practices (Hays) associated with elite cultural capital and a means of drawing distinctions between groups. Hence, despite working full time or part time, the blurring of boundaries between home and work, and the easy availability of convenience foods, ready-meals, and take-away food, women in my study were committed to feeding the family healthy meals cooked from scratch as a means of differentiating their family foodways from others. Dualist and absolutist approaches to food and foodways means that unhealthy and convenience food and foodways are demonised. They are derided and considered indicative of lack on many levels, especially in terms of lacking taste in its broadest sense. Unhealthy or convenient family foodways are associated with “other” (working class) mothering practices, whereby a lack of care indicates a lack of education, time, money, cultural capital, and taste. There are rigid cultural scripts of mothering, especially for middle class mothers concerned with distancing themselves from the symbol of the mum who feeds her children convenience food, or “cheese and chips out of Styrofoam containers in front of a f***ing big television.” References Beagan, Brenda, Gwen Chapman, Andrea D’Sylva, and Raewyn Bassett. “‘It’s Just Easier for Me to Do It’: Rationalizing the Family Division of Foodwork.” Sociology 42.4 (2008): 653–71. Beck, Ulrich, and Elisabeth Beck-Gernsheim. Individualization, Institutionalized Individualism and its Social and Political Consequences. London: Sage, 2002. Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. London: Routledge, 1984. Bourdieu, Pierre, and Loïc Wacquant. An Invitation to Reflexive Sociology. Cambridge: Polity, 2002 [1992]. Cairns, Kate, Josée Johnston, and Shyon Baumann. “Caring about Food: Doing Gender in the Foodie Kitchen.” Gender and Society 24.5 (2010): 591–615. Deans, Jason. “Jamie Oliver Bemoans Chips, Cheese and Giant TVs of Modern-day Poverty.” The Guardian 27 Aug. 2013: 3. DeVault, Marjorie I. Feeding the Family. London: U of Chicago P., 1991. Hays, Sharon. The Cultural Contradictions of Motherhood. New Haven, CT: Yale UP, 1996. Hochschild, Arlie Russell, and Anne Machung, The Second Shift (2nd ed). London: Penguin Books, 2003. James, Allison. “Children’s Food: Reflections on Politics, Policy and Practices.” London: BSA Food Studies Conference, 2010. 3 Dec. 2013. ‹http://www.britsoc.co.uk/media/24962/AllisonJames.ppt‎›. James, Allison, Anne-Trine Kjørholt, and Vebjørg Tingstad. Eds. Children, Food and Identity in Everyday Life, London: Palgrave MacMillan, 2009. Johnston, Josée, and Shyon Baumann. Foodies, Democracy and Distinction in the Gourmet Kitchen. London: Routledge, 2010. McKie, Linda, Susan Gregory, and Sophia Bowlby. “Shadow Times: The Temporal and Spatial Frameworks and Experiences of Caring and Working.” Sociology 36.4 (2002): 897–924. Mills, Charles Wright. The Sociological Imagination. London: Penguin, 1959. Naccarato, Peter, and Kathleen LeBesco. Culinary Capital. London: Berg, 2012. Short, Frances. Kitchen Secrets: The Meaning of Cooking in Everyday Life. Oxford: Berg, 2006. Skeggs, Beverley. Class, Self and Culture. London: Routledge, 2004. Warde, Alan. Consumption, Food and Taste. London: Sage, 1997.

Photon and charged elementary particles have many commonalities like constant spin, duality, etc. The purpose of this paper is trying to find out why such particles have the commonalities and how to make the commonalities. The first part of this paper is to derive and prove that the photon is consisted of an energy packet and a closely connected circular polarized EM wave with much smaller energy. The energy packet is a thin piece of circular polarized EH field wrapped by a cylindrical side membrane with helical distributed . Double helix structure of field EH in the energy packet plus intrinsic speed c being proved makes almost all the basic properties of photon in the paper. The wave-particle properties in the structure of photon plays a roll together in the process of emission, absorption and interference. Such structure makes the photon to act as both a wave and a particle at the same time, not “exhibit different characters for different phenomenon”. It makes the dispute in the double slit experiment unnecessary. Charged elementary particles produced from a photon in the pair production will be proved in the paper it is split equally point to point from the photon. So the particles possess double helix structure of mass density and charge (or ). The helically distributed charge (or ) carries a circular polarized external E-field to move with the same velocity (a wave really). Of the charged elementary particle and of this E-wave will be proved to satisfy the de Broglie Relation here. It naturally leads to the differential equation of motion of such particles mathematically as same as the Schrodinger equation. Such differential equation of motion for the non-relativistic particles will be proved it is for the circular polarized structure and wave. Difference between helical (or ) and helical makes the charged elementary particles and photon distinguishable or undistinguishable by the magnetic B effect and to obey different statistics, F-D statistics or B-E statistics; and obey the Pauli Exclusion Principle or not. Since the spin direction of the photon and charged elementary particles are decided by the direction of helical structure, anyone of these particles can only possess a definite direction of spin, so the entanglement is like a pair of gloves disregard of how far the distance between them. Because a particle cannot locate at two positions or possess two different magnitudes of energy at the same time, (otherwise, the particle will split or move with different speed simultaneously), the particle itself can take only one basis state (e.g. at a point in the interference pattern or in an eigen state of the atom or molecule) any time. Therefore, the idea like wave function collapse, electron cloud and both alive and dead Schrodinger cat are no longer necessary. At last, it is a proof that there is a particular relativistic property of the charged elementary particles in the equal energy process. It will affect the physical and chemical process in the atom and molecule.

En tant que sous-domaine émergeant de l'anthropologie sociale et culturelle, l'anthropologie des droits humains a contribué à la théorie et à la méthodologie de diverses manières. Il a également apporté des contributions en dehors de la discipline puisque les juristes internationaux, les responsables politiques et les représentants du gouvernement se réfèrent à l'anthropologie des droits humains comme source d'informations et d'idées au sujet des droits humains dans les documents politiques, les rapports aux agences gouvernementales et dans les principaux discours publics (voir par ex. Higgins 2012, 2013). Culture En tant que catégorie d'organisation de la différence, la culture était dès le départ problématique pour les droits humains. Dans sa Déclaration sur les droits de l'homme de 1947, Melville Herskovits craignait que la diversité et la richesse culturelles ne soient incompatibles avec les droits humains, en affirmant des modèles transculturels de croyances et de pratiques normatives contredisant les preuves anthropologiques et en menaçant d'ignorer la culture au sein de l'économie politique de l'ordre de l’après-guerre. En dépit de ces préoccupations, la diversité culturelle n'a pas été affectée par la promulgation de la Déclaration universelle des droits de l'homme en 1948. Ceci, en grande partie, est dû à l'influence plus large des droits humains, sans parler de la transformation globale imaginée par Herskovits, qui a immédiatement été bloquée par la Guerre froide. Même Eleanor Roosevelt a reconnu que le projet des droits humains prendrait des années, voire des décennies, et que les modèles culturels ne commenceraient à changer que lorsque ce qu'elle appelait une «vigne curieuse» prendra racine puis se répandra dans des lieux où « les gouvernements ne l’attendent pas » (cité dans Korey 1998). Au moment où ce genre de changement à grande échelle a commencé, les anthropologues des droits humains ont observé que l'impact sur la culture défiait la dichotomie entre particularisme et universalisme et que la culture elle-même facilitait la transnationalisation des normes des droits humains. Dans le volume novateur Culture and Rights (« Culture et Droits ») (2001), les anthropologues qui se sont penchés sur une décennie de recherche ethnographique après la fin de la Guerre froide ont remarqué deux phénomènes clés à l'œuvre. Dans la première, les pratiques culturelles et les modes de compréhension normatifs existants ont servi de mécanismes à ce que Sally Engle Merry (2006a) décrira plus tard comme la «vernacularisation», à savoir l’application de normes internationales des droits humains de plus en plus hégémoniques dans des formes de pratique éthique et politique ancrées dans le particulier. Et dans la seconde, les spécialistes de Culture et Droits ont décrit et théorisé l'émergence d'une culture transnationale des droits humains. Ici, un compte rendu anthropologique de la culture s'est avéré utile pour comprendre la formation de nouvelles catégories d'action collective au sein des agences internationales, des ONG transnationales et des mouvements politiques et sociaux façonnés par les logiques des droits humains. Dans les deux cas, l'utilisation par les anthropologues du concept de culture pour comprendre la pratique des droits humains a évolué à contre-courant de la théorie anthropologique et sociale, sceptique sur l'utilité analytique de la culture face à l'hybridation supposée de la mondialisation. Pouvoir Les droits humains, comme Burke aurait pu le dire, agissant à travers les gens, c'est du pouvoir; et «les gens prévenants, avant qu'ils ne se déclarent, observeront l'usage qui est fait du pouvoir; et surtout d'éprouver quelque chose comme l’exercice d’un nouveau pouvoir sur des personnes nouvelles, dont les principes, les colères et les dispositions ont peu ou pas d'expérience »(Burke 1919 [1790]: 7, souligné par l’auteur). Les anthropologues des droits humains ont été très attentifs à un autre problème initialement identifié par Herskovits: la manière dont un projet global de droits humains crée des tensions accrues au sein des conflits d’intérêts existants en éliminant toutes formes alternatives de changement social et de résolution des conflits. Bien sûr, du point de vue des défenseurs des droits humains, c'est un pouvoir exercé pour le bien; en effet, comme l'expriment avec force les traités internationaux comme la CEDAW, le projet des droits humains d'après-guerre exige le changement, le remplacement, voire la suppression des modes de pratique culturelle qui restent inexplicables et donc illégitimes. Comme le stipule l'article 5 souvent cité par le CEDAW, les États parties à la charte internationale des droits des femmes doivent «modifier les comportements sociaux et culturels des hommes et des femmes en vue d'éliminer les préjugés et autres pratiques coutumières» qui sont basées sur les théories locales de l'inégalité de genre. Mais, comme l'ont montré les anthropologues, les droits humains tendent souvent à mettre entre guillemets et à marginaliser les autres logiques culturelles de justice sociale, de développement, de transformation des conflits et d'éthique publique. Et cette extension du pouvoir peut avoir des conséquences inattendues. L'un des exemples les plus complets de la façon dont les anthropologues ont exploré les implications du pouvoir imprévisible des droits humains est l'ethnographie du développement de Harri Englund (2006) au Malawi. Comme il l'explique, le concept des droits humains a été officiellement traduit dans la langue locale avec une phrase qui signifiait «la liberté avec laquelle on est né» (2006: 51). Au fil du temps, les gens ont mis l'accent sur la liberté de contester les normes culturelles existantes en matière de mode, d'obéissance dans les écoles publiques et de comportement sexuel, plutôt que sur les conditions structurelles économiques et politiques qui renforçaient un héritage d'inégalité et de corruption publique. Le résultat, selon Englund, fut que les Malawiens finissaient par être «privés de la traduction». Le discours sur les droits humains a saturé tous les aspects de la vie publique au Malawi, comme le voulaient les fonctionnaires et les travailleurs humanitaires transnationaux. Mais puisque les droits humains étaient mal traduits dans une langue vernaculaire locale, ils ont été transformés au point d'être méconnaissables, ce qui a empêché leur utilisation comme langage d'un changement social pourtant nécessaire. Épistémologie Quand Herskovits affirmait que l'anthropologie n'était pas capable de faire des affirmations définitives sur les droits humains universels parce qu'elle était une «science de l'humanité» et ne s'intéressait donc qu'aux questions empiriques du comportement humain exprimées par des «modèles de culture», il ne pouvait prévoir les innovations épistémologiques dans la discipline qui élargiraient ses objets de connaissance et transformeraient ses domaines d'investigation. Cela ne veut toutefois pas dire que, dans les décennies qui ont suivi, les anthropologues ont écarté les premiers arguments de Herskovits pour confronter les problèmes ontologiques et philosophiques fondamentaux qui restaient essentiels aux droits humains. Une grande partie du travail intellectuel consacré aux droits humains restait dans des sphères telles que les études juridiques critiques, la théorie politique et la philosophie morale. Au contraire, les anthropologues ont utilisé la recherche ethnographique pour étayer de manière subversive l'élargissement des bases sur lesquelles les questions fondamentales morales et théoriques des droits humains pouvaient être posées et résolues. Ceci, à son tour, a eu des implications importantes pour l'épistémologie des droits humains, en particulier dans l'après-Guerre froide, lorsque le discours sur les droits humains s'est de plus en plus intégré dans les pratiques juridiques, politiques et sociales. Les anthropologues ont très tôt observé que les idées sur les droits humains étaient fondamentales dans leur mise en pratique. Les acteurs sociaux, souvent pris dans des moments de crise ou de dislocation, n'ont jamais été capables d'exploiter simplement les droits humains ou de corrompre leurs imaginaires de justice comme s'il s'agissait d'une boîte à outils normative attendant d'être ouverte. Au lieu de cela, les logiques de défense des droits humains exigeaient autant de considération de soi que de changement social; les gens étaient invités, encouragés, obligés de se repenser en tant que citoyens d'un univers moral différent. La théorisation éthique en termes de cet univers moral souvent radicalement différent est devenue une forme distincte de pratique sociale et l'anthropologue est devenu à la fois témoin et participant de cette transformation dans le cadre de la rencontre ethnographique (voir Goodale 2006). Ce qui en résulta fut un enregistrement ethnographique de modèles de droits humains innovants et potentiellement transformateurs, profondément ancrés dans les circonstances de leur création. Le meilleur exemple que nous ayons d'un compte rendu local des droits humains parfaitement articulé est l'ethnographie de Shannon Speed ??sur les conséquences de la rébellion zapatiste au Chiapas (2007). Pendant et après la violence, des organisations internationales et transnationales de défense des droits humains ont envahi la région du Chiapas. Ceux qui défendent les droits des peuples autochtones en tant que droits humains ont été particulièrement influents dans la façon dont la résistance zapatiste s’est exprimée. Les leaders politiques indigènes ont formé des «conseils de bonne gouvernance» dans lesquels les idées sur les droits humains ont été longuement débattues, remaniées et ensuite utilisées pour représenter les valeurs morales zapatistes en tant qu'action politique zapatiste enracinée. Plaidoyer transnational Les réseaux transnationaux des droits humains qui ont émergé après la fin de la Guerre froide ont fait ce qu'Eleanor Roosevelt attendait d'eux: ils ont défié la souveraineté de l'Etat et ont permis de créer de nouvelles sphères publiques à la fois translocales et ancrées dans les sites de contestation intime. Des chercheurs comme Annelise Riles (2000) ont étudié ces réseaux de l'intérieur et ont contribué à la compréhension plus large des assemblages mondiaux qui modifiaient l'ontologie des relations sociales à une époque de transformation économique géopolitique et mondiale. Mais les anthropologues ont également montré à quel point les réseaux de défense des droits humains sont façonnés par les économies politiques des conflits locaux de manière à changer leur valence normative et à les rendre incapables de remplir leur mandat plus large de changement social et de transformation morale. Par exemple, l'ethnographie de longue durée de Winifred Tate (2007) du conflit historique entre l'État colombien et les Forces armées révolutionnaires de Colombie (FARC) montre comment les défenseurs des droits humains luttent pour traduire la langue et les logiques morales des droits humains universels en une catégorie instrumentale de l'action pouvant répondre aux défis du traumatisme historique, des récits multiples et ambigus de la culpabilité pour les atrocités commises, de l'héritage de la violence structurelle, et des modèles durables d'inégalité économique ayant des racines dans la période coloniale. Et l'étude de Sally Engle Merry (2006b) sur les institutions qui surveillent la conformité nationale à la CEDAW illustre en détail la façon dont les défenseurs des droits humains doivent eux-mêmes naviguer entre des cultures multiples de défense et de résistance. Les représentants des ministères nationaux des droits humains se trouvent souvent obligés de défendre à la fois le respect d'un traité international des droits humains et l'intégrité et la légitimité des pratiques culturelles qui semblent violer ce même traité. Néanmoins, ces dichotomies n'annulent pas la portée du droit international des droits humains dans les conflits nationaux et locaux. Au contraire, comme le souligne Merry, elles reflètent la façon dont la pratique des droits humains crée ses propres catégories d'identités et de pouvoirs contestés avec des implications incertaines pour la défense transnationale des droits humains et la promotion du patrimoine national(-iste). Critique et engagement Enfin, l'anthropologie des droits humains, peut-être plus que d'autres orientations académiques s’intéressant aux droits humains, se heurte avec difficultés au dilemme de développer un compte rendu rigoureux et ethnographique des droits humains qui soit à la fois critique et éthiquement conforme aux conditions de vulnérabilité qui mènent aux abus et à l’exploitation. Cette tension s'est exprimée de différentes manières pour chaque anthropologue. Certains (comme Winifred Tate et Shannon Speed, par exemple) ont commencé leur carrière en tant qu'activistes des droits humains avant de faire de la recherche et de mener une réflexion ethnographique sur les processus sociaux et politiques pour lesquels ils s’étaient engagés. Mais la tension entre la critique et l'engagement, le scepticisme et le plaidoyer, et la résistance et l'engagement, n'est pas seulement un défi pour les anthropologues des droits humains. Comme l'a démontré la recherche ethnographique, c'est un fait social et moral fondamental pour la pratique des droits humains elle-même. Ceci en partie parce que la théorie de la pratique sociale et du changement politique que propose les droits humains exige une forme d'autoréflexion et d'auto-constitution destinée à semer le doute sur les pratiques culturelles existantes, sur les théories populaires de l’individu, et sur les hiérarchies du pouvoir. Pourtant, la transition de l'ancien à l’actuel devenu tout à coup illégitime au nouveau et maintenant soudainement authentique est lourde de dérapage moral et de conséquences imprévues. Un exemple récent d'ethnographie de la pratique des droits humains est l'étude de Lori Allen (2013), portant sur le rôle du discours sur les droits humains dans la politique de résistance palestinienne à l'occupation israélienne de la Cisjordanie. Bien que le langage des droits humains ait été utilisé dès la fin des années 1970 en Palestine comme stratégie rhétorique populaire pour défendre les victimes de l'occupation auprès d'une audience internationale, un cercle professionnel d'activistes et d'ONG finit par restreindre l'utilisation des droits humains dans des espaces sociaux et politiques étroitement contrôlés. Dans le même temps, l'ensemble des griefs palestiniens sont restés sans réponse pendant des décennies, comme la violation des droits humains continuelle, l'incapacité à obtenir l'indépendance politique et à influencer favorablement l'opinion politique en Israël. Le résultat fut que les Palestiniens en vinrent à considérer les droits humains avec cynisme et même suspicion. Mais plutôt que de rejeter entièrement les droits humains, ils ont formulé une critique organique des droits humains dans un discours critique et émancipateur plus large promouvant l'autonomie palestinienne, l'anti-impérialisme et l’activisme associatif (par opposition à l'interventionnisme). Après des décennies d'engagement pour les droits humains dans l'histoire de la lutte palestinienne contre l'occupation, les militants ont pu s'approprier ou rejeter les logiques et les attentes des droits humains avec un haut degré de conscience contextuelle et de réalisme politique. Orientations futures L'anthropologie des droits humains est maintenant bien établie en tant que domaine de recherche distinct et source de théorie anthropologique. Sur le plan institutionnel, les universitaires et les étudiants diplômés qui travaillent dans le domaine de l'anthropologie des droits humains viennent généralement, mais pas exclusivement, des rangs de l'anthropologie juridique et politique. Parce que les droits humains sont devenus un mode de plus en plus omniprésent du monde contemporain, les anthropologues rencontrent des traces de cette influence à travers un large éventail de pratiques culturelles, de mouvements politiques et de projets moraux. Cela ne veut cependant pas dire que le statut des droits humains n'est pas contesté, bien au contraire. Alors que la période liminaire de l'après-Guerre froide cède la place à la redifférenciation culturelle, à l'établissement de nouvelles hiérarchies et au rétrécissement des espaces d'expérimentation politique et sociale, les droits humains continueront à bousculer les formes alternatives de pratiques morales et de constitution personnelle et collective. Alors que le projet des droits humains d'après-guerre mûrit en se transformant en processus presque banal de réforme constitutionnelle, de bonne gouvernance et de restructuration économique néo-libérale, son potentiel de catalyseur de transformation radicale et de bouleversement moral diminuera probablement. L'anthropologie des droits humains deviendra moins l'étude d'un discours politique et moral à une époque de transition souvent vertigineuse et de possibilités apparemment illimitées, que celle d'un universalisme séculaire contemporain établi parmi une foule de perspectives concurrentes.

Wandering the aisles of my local Woolworths in April this year, I noticed a large number of chocolate bilbies replacing chocolate rabbits. In these harsh economic times it seems that even the Easter bunny is in danger of losing his Easter job. While the changing shape of Easter chocolate may seem to be a harmless affair, the expulsion of the rabbit from Easter celebrations has a darker side. In this paper I look at the campaign to replace the Easter bunny with the Easter bilby, and the implications this mediated conservation move has for living rabbits in the Australian ecosystem. Essential to this discussion is the premise that studies of ecology must take into account the impact of media and culture on environmental issues. Of particular interest is the role of narrative, and the way the stories we tell about rabbits determine how they are treated in real life. While I recognise that the Australian bilby’s struggle for survival is a tale which should be told, I also argue that the vilification of the European-Australian rabbit is part of the native/invasive dualism which has ceased to be helpful, and has instead become a motivator of unproductive violence. In place of this simplified dichotomous narrative, I propose an ethic of "ecological remembrance" to combat the totalising eradication of the European rabbit from the Australian environment and culture. The Bilby vs the Bunny: A Case Study in "Media Selection" Easter Bunny says, ‘Bilby, I want you to have my job.You know about sharing and taking care.I think Australia should have an Easter Bilby.We rabbits have become too greedy and careless.Rabbits must learn from bilbies and other bush creatures’. The lines above are taken from Ali Garnett and Kaye Kessing’s children’s story, Easter Bilby, co-published by the Australian Anti-Rabbit Research Foundation as part of the campaign to replace the Easter bunny with the eco-politically correct Easter bilby. The first chocolate bilbies were made in 1982, but the concept really took off when major chocolate retailer Darrell Lea became involved in 2002. Since this time Haigh’s chocolate, Cadbury, and Pink Lady have also released delicious cocoa natives for consumption, and both Darrell Lea and Haigh’s use their profits to support bilby assistance programs, creating the “pleasant Easter sensation” that “eating a chocolate bilby is helping save the real thing” (Phillips). The Easter bilby campaign is a highly mediated approach to conservation which demonstrates the new biological principle Phil Bagust has recognised as “media selection.” Bagust observes that in our “hybridised global society” it is impossible to separate “the world of genetic selection from the world of human symbolic and material diversity as if they exist in different universes” (8). The Australian rabbit thrives in “natural selection,” having adapted to the Australian environment so successfully it threatens native species and the economic productivity of farmers. But the rabbit loses out in “cultural selection” where it is vilified in the media for its role in environmental degradation. The campaign to conserve the bilby depends, in a large part, on the rabbit’s failures in “media selection”. On Good Friday 2012 Sky News Australia quoted Mike Drinkwater of Wild Life Sydney’s support of the Easter bilby campaign: Look, the reason that we want to highlight the bilby as an iconic Easter animal is, number one, rabbits are a pest in Australia. Secondly, the bilby has these lovely endearing rabbit-like qualities. And thirdly, the bilby is a beautiful, iconic, native animal that is struggling. It is endangered so it’s important that we do all we can to support that. Drinkwater’s appeal to the bilby’s “endearing rabbit-like qualities” demonstrates that it is not the Australian rabbit’s individual embodiment which detracts from its charisma in Australian society. In this paper I will argue that the stories we tell about the European-Australian rabbit’s alienation from Indigenous country diminish the species cultural appeal. These stories are told with passionate conviction to save and protect native flora and fauna, but, too often, this promotion of the native relies on the devaluation of non-native life, to the point where individual rabbits are no longer morally considerable. Such a hierarchical approach to conservation is not only ethically problematic, but can also be ineffective because the native/invasive approach to ecology is overly simplistic. A History of Rabbit Stories In the Easter Bilby children’s book the illustrated rabbit offers to make itself disappear from the “Easter job.” The reason for this act of self-destruction is a despairing recognition of its “greedy and careless” nature, and at the same time, its selfless offer to be replaced by the ecologically conscious Bilby. In this sacrificial gesture is the implicit offering of all rabbit life for the salvation of native ecosystems and animal life. This plot line slots into a much larger series of stories we have been telling about the Australian environment. Libby Robin has observed that settler Australians have always had a love-hate relationship with the native flora and fauna of the continent (6), either devaluing native plants, animals, and ecosystems, or launching into an “overcompensating patriotic strut about the Australian biota” (Robin 9). The colonising dynamic of early Australian society was built on the devaluation of animals such as the bilby. This was reflected in the introduction of feral animals by “acclimatisation societies” and the privileging of “pets” such as cats and dogs over native animals (Plumwood). Alfred Crosby has made the persuasive argument that the invasion of Australia, and other “neo-European” countries, was, necessarily, more-than-human. In his work, Ecological Imperialism, Crosby charts the historical partnership between human European colonisers in Indigenous lands and the “grunting, lowing, neighing, crowing, chirping, snarling, buzzing, self-replicating and world-altering avalanche” (194) of introduced life that they brought with them. In response to this “guilt by association” Australians have reversed the values in the dichotomous colonial dynamic to devalue the introduced and so “empower” the colonised native. In this new “anti-colonial” story, rabbits signify a wound of colonisation which has spread across and infected indigenous country. J. M. Arthur’s (130) analysis of language in relation to colonisation highlights some of the important lexical characteristics in the rabbit stories we now tell. He observes that the rabbits’ impact on the county is described using a vocabulary of contamination: “It is a ‘menace’, a ‘problem’, an ‘infestation’, a ‘nuisance’, a ‘plague’” (170). This narrative of disease encourages a redemptive violence against living rabbits to “cure” the rabbit problem in order to atone for human mistakes in a colonial past. Redemptive Violence in Action Rabbits in Australia have been subject to a wide range of eradication measures over the past century including shooting, the destruction of burrows, poisoning, ferreting, trapping, and the well-known rabbit proof fence in Western Australia. Particularly noteworthy in this slaughter has been the introduction of biological control measures with the release of the savage and painful disease Myxomatosis in late December 1950, followed by the release of the Calicivirus (Rabbit Haemorrhage Disease, or RHD) in 1996. As recently as March 2012 the New South Wales Department of Primary Industries announced a 1.5 million dollar program called “RHD Boost” which is attempting to develop a more effective biological control agent for rabbits who have become immune to the Calicivirus. In this perverse narrative, disease becomes a cure for the rabbit’s contamination of Australian environments. Calicivirus is highly infectious, spreads rapidly, and kills rabbits en masse. Following the release of Calicivirus in 1995 it killed 10 million rabbits in eight weeks (Ponsonby Veterinary Centre). While Calicivirus appears to be more humane than the earlier biological control, Myxomatosis, there are indications that it causes rabbits pain and stress. Victims are described as becoming very quiet, refusing to eat, straining for breath, losing coordination, becoming feverish, and excreting bloody nasal discharge (Heishman, 2011). Post-mortem dissection generally reveals a “pale and mottled liver, many small streaks or blotches on the lungs and an enlarged spleen... small thrombi or blood clots” (Coman 173). Public criticism of the cruel methods involved in killing rabbits is often assuaged with appeals to the greater good of the ecosystem. The Anti-Rabbit research foundation state on their Website, Rabbit-Free Australia, that: though killing rabbits may sound inhumane, wild rabbits are affecting the survival of native Australian plants and animals. It is our responsibility to control them. We brought the European rabbit here in the first place — they are an invasive pest. This assumption of personal and communal responsibility for the rabbit “problem” has a fundamental blind-spot. Arthur (130) observes that the progress of rabbits across the continent is often described as though they form a coordinated army: The rabbit extends its ‘dominion’, ‘dispossesses’ the indigenous bilby, causes sheep runs to be ‘abandoned’ and country ‘forfeited’, leaving the land in ‘ecological tatters’. While this language of battle pervades rabbit stories, humans rarely refer to themselves as invaders into Aboriginal lands. Arthur notes that, by taking responsibility for the rabbit’s introduction and eradication, the coloniser assumes an indigenous status as they defend the country against the exotic invader (134). The apprehension of moral responsibility can, in this sense, be understood as the assumption of settler indigeneity. This does not negate the fact that assuming human responsibility for the native environment can be an act of genuine care. In a country scarred by a history of ecocide, movements like the Easter Bilby campaign seek to rectify the negligent mistakes of the past. The problem is that reactive responses to the colonial devaluation of native life can be unproductive because they preserve the basic structure of the native/invasive dichotomy by simplistically reversing its values, and fail to respond to more complex ecological contexts and requirements (Plumwood). This is also socially problematic because the native/invasive divide of nonhuman life overlays more complex human politics of colonisation in Australia. The Native/Invasive Dualism The bilby is currently listed as an “endangered” species in Queensland and as “vulnerable” nationally. Bilbies once inhabited 70% of the Australian landscape, but now inhabit less than 15% of the country (Save the Bilby Fund). This dramatic reduction in bilby numbers has multiple causes, but the European rabbit has played a significant role in threatening the bilby species by competing for burrows and food. Other threats come from the predation of introduced species, such as feral cats and foxes, and the impact of farmed introduced species, such as sheep and cattle, which also destroy bilby habitats. Because the rabbit directly competes with the bilby for food and shelter in the Australian environment, the bilby can be classed as the underdog native, appealing to that larger Australian story about “the fair go”. It seems that the Easter bilby campaign is intended to level out the threat posed by the highly successful and adaptive rabbit through promoting the bilby in the “cultural selection” stakes. This involves encouraging bilby-love, while actively discouraging love and care for the introduced rabbits which threaten the bilby’s survival. On the Rabbit Free Australia Website, the campaign rationale to replace the Easter bunny with the Easter bilby claims that: Very young children are indoctrinated with the concept that bunnies are nice soft fluffy creatures whereas in reality they are Australia’s greatest environmental feral pest and cause enormous damage to the arid zone. In this statement the lived corporeal presence of individual rabbits is denied as the “soft, fluffy” body disappears behind the environmentally problematic species’ behaviour. The assertion that children are “indoctrinated” to find rabbits love-able, and that this conflicts with the “reality” of the rabbit as environmentally destructive, denies the complexity of the living animal and the multiple possible responses to it. That children find rabbits “fluffy” is not the result of pro-rabbit propaganda, but because rabbits are fluffy! That Rabbit Free Australia could construe this to be some kind of elaborate falsehood demonstrates the disappearance of the individual rabbit in the native/invasive tale of colonisation. Rabbit-Free Australia seeks to eradicate the animal not only from Australian ecosystems, but from the hearts and minds of children who are told to replace the rabbit with the more fitting native bilby. There is no acceptance here of the rabbit as a complex animal that evokes ambivalent responses, being both worthy of moral consideration, care and love, and also an introduced and environmentally destructive species. The native/invasive dualism is a subject of sustained critique in environmental philosophy because it depends on a disjunctive temporal division drawn at the point of European settlement—1788. Environmental philosopher Thom van Dooren points out that the divide between animals who belong and animals who should be eradicated is “fundamentally premised on the reification of a specific historical moment that ignores the changing and dynamic nature of ecologies” (11). Mark Davis et al. explain that the practical value of the native/invasive dichotomy in conservation programs is seriously diminished and in some cases is becoming counterproductive (153). They note that “classifying biota according to their adherence to cultural standards of belonging, citizenship, fair play and morality does not advance our understanding of ecology” (153). Instead, they promote a more inclusive approach to conservation which accepts non-native species as part of Australia’s “new nature” (Low). Recent research into wildlife conservation indicates a striking lack of evidence for the case that pest control protects native diversity (see Bergstromn et al., Davis et al., Ewel & Putz, Reddiex & Forsyth). The problematic justification of “killing for conservation” becomes untenable when conservation outcomes are fundamentally uncertain. The mass slaughter which rabbits have been subjected to in Australia has been enacted with the goal of fostering life. This pursuit of creation through destruction, of re-birth through violent death, enacts a disturbing twist where death comes to signal the presence of life. This means, perversely, that a rabbit’s dead body becomes a valuable sign of environmental health. Conservation researchers Ben Reddiex and David M. Forsyth observe that this leads to a situation where environmental managers are “more interested in estimating how many pests they killed rather than the status of biodiversity they claimed to be able to protect” (715). What Other Stories Can We Tell about the Rabbit? With an ecological narrative that is failing, producing damage and death instead of fostering love and life, we are left with the question—what other stories can we tell about the place of the European rabbit in the Australian environment? How can the meaning ecologies of media and culture work in harmony with an ecological consciousness that promotes compassion for nonhuman life? Ignoring the native/invasive distinction entirely is deeply problematic because it registers the ecological history of Australia as continuity, and fails to acknowledge the colonising impact of European settlement on the environment. At the same time, continually reinforcing that divide through pro-invasive or pro-native stories drastically simplifies complex and interconnected ecological systems. Instead of the unproductive native/invasive dualism, ecologists and philosophers alike are suggesting “reconciliatory” approaches to the inhabitants of our shared environments which emphasise ecology as relational rather than classificatory. Evolutionary ecologist Scott P. Carroll uses the term “conciliation biology” as an alternative to invasion biology which focuses on the eradication of invasive species. “Conciliation biology recognises that many non-native species are permanent, that outcomes of native-nonnative interactions will vary depending on the scale of assessment and the values assigned to the biotic system, and that many non-native species will perform positive functions in one or more contexts” (186). This hospitable approach aligns with what Michael Rosensweig has termed “reconciliation ecology”—the modification and diversification of anthropogenic habitats to harbour a wider variety of species (201). Professor of Ecology and Evolutionary Biology Mark Bekoff encourages a “compassionate conservation” which avoids the “numbers game” of species thinking where certain taxonomies are valued above others and promotes approaches which “respect all life; treat individuals with respect and dignity; and tread lightly when stepping into the lives of animals”(24). In a similar vein environmental philosopher Deborah Bird Rose offers the term “Eco-reconciliation”, to describe a mode of “living generously with others, singing up relationships so that we all flourish” (Wild Dog 59). It may be that the rabbit cannot live in harmony with the bilby, and in this situation I am unsure of what a conciliation approach to ecology might look like in terms of managing both of these competing species. But I am sure what it should not look like if we are to promote approaches to ecology and conservation which avoid the simplistic dualism of native/invasive. The devaluation of rabbit life to the point of moral inconsiderability is fundamentally unethical. By classifying certain lives as “inappropriate,” and therefore expendable, the process of rabbit slaughter is simply too easy. The idea that the rabbit should disappear is disturbing in its abstract approach to these living, sentient creatures who share with us both place and history. A dynamic understanding of ecology dissipates the notion of a whole or static “nature.” This means that there can be no simple or comprehensive directives for how humans should interact with their environments. One of the most insidious aspects of the native/invasive divide is the way it makes violent death appear inevitable, as though rabbits must be culled. This obscures the many complex and contingent choices which determine the fate of nonhuman life. Understanding the dynamism of ecology requires an acceptance that nature does not provide simple prescriptive responses to problems, and instead “people are forced to choose the kind of environment they want” (189) and then take actions to engender it. This involves difficult decisions, one of which is culling to maintain rabbit numbers and facilitate environmental resilience. Living within a world of “discordant harmonies”, as Daniel Botkin evocatively describes it, environmental decisions are necessarily complex. The entanglement of ecological systems demands that we reject simplistic dualisms which offer illusory absolution from the consequences of the difficult choices humans make about life, ecologies, and how to manage them. Ecological Remembrance The vision of a rabbit-free Australia is unrealistic. As organisation like the Anti-Rabbit Research Foundation pursue this future ideal, they eradicate rabbits from the present, and seek to remove them from the past by replacing them culturally with the more suitable bilby. Culled rabbits lie rotting en masse in fields, food for no one, and even their cultural impact in human society is sought to be annihilated and replaced with more appropriate native creatures. The rabbits’ deaths do not turn back to life in transformative and regenerative processes that are ecological and cultural, but rather that death becomes “an event with no future” (Rose, Wild Dog 25). This is true oblivion, as the rabbit is entirely removed from the world. In this paper I have made a case for the importance of stories in ecology. I have argued that the kinds of stories we tell about rabbits determines how we treat them, and so have positioned stories as an essential part of an ecological system which takes “cultural selection” seriously. In keeping with this emphasis on story I offer to the conciliation push in ecological thinking the term “ecological remembrance” to capture an ethic of sharing time while sharing space. This spatio-temporal hospitality is focused on maintaining heterogeneous memories and histories of all beings who have impacted on the environment. In Deborah Bird Rose’s terms this is a “recuperative work” which commits to direct dialogical engagement with the past that is embedded in the present (Wild Country 23). In this sense it is a form of recuperation that promotes temporal and ecological continuity. Eco-remembrance aligns with dynamic understandings of ecology because it is counter-linear. Instead of approaching the past as a static idyll, preserved and archived, ecological remembrance celebrates the past as an ongoing, affective presence which is lived and performed. Ecological remembrance, applied to the European rabbit in Australia, would involve rejecting attempts to extricate the rabbit from Australian environments and cultures. It would seek acceptance of the rabbit as part of Australia’s “new nature” (Low), and aim for recognition of the rabbit’s impact on human society as part of dynamic multi-species ecologies. In this sense ecological remembrance of the rabbit directly opposes the goal of the Foundation for Rabbit Free Australia to eradicate the European rabbit from Australian environment and culture. On the Rabbit Free Australia website, the section on biological controls states that “the point is not how many rabbits are killed, but how many are left behind”. The implication is that the millions upon millions of rabbit lives extinguished have vanished from the earth, and need not be remembered or considered. However, as Deborah Rose argues, “all deaths matter” (Wild Dog 21) and “no death is a mere death” (Wild Dog 22). Every single rabbit is an individual being with its own unique life. To deny this is tantamount to claiming that each rabbit that dies from shooting or poisoning is the same rabbit dying again and again. Rose has written that “death makes claims upon all of us” (Wild Dog 19). These are claims of ethics and compassion, a claim that “we look into the eyes of the dying and not flinch, that we reach out to hold and to help” (Wild Dog 20). This claim is a duty of remembrance, a duty to “bear witness” (Wiesel 160) to life and death. The Nobel Peace Prize winning author, Elie Wiesel, argued that memory is a reconciliatory force that creates bonds as mass annihilation seeks to destroy them. Memory ensures that no life becomes truly life-less as it wrests the victims of mass slaughter from “oblivion” and allows the dead to “vanquish death” (21). 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