Littérature scientifique sur le sujet « Petroleum reserves – Government policy – European Union countries »

Most European countries do not have large reserves of natural resources and depend on imported energy resources. In this regard, the government of the European Union has approved a new energy policy aimed at developing a “green” economy and combating dependence on non-renewable resources. Currently, the European Union is a leader in the development of renewable energy sources. Many states have achieved success in this industry, their experience can be used in other countries where alternative energy is not so widespread. This study analyzes and compares existing strategies for the innovative development of the fuel and energy complex of EU member states. The process of formation of the EU energy policy and its distinctive features were studied. The example of Italy, Germany, Poland, Spain, and Finland was used to study in detail the impact of the new energy policy approved by the EU government. The prospects for the introduction of alternative energy sources in the geographical and climatic conditions of Kazakhstan have been assessed. Synthesizing the information obtained, a list of tips for the successful development of alternative energy in the Republic of Kazakhstan was proposed.

The author examines the problems and prospects of crude oil and petroleum products transportation market on the European continent. Particular attention is paid to the possibilities of the planned pipeline routes and new supplies of oil and petroleum products. European Union countries have large reserves of hydrocarbons, but it is not enough to fully satisfy domestic consumption. Improved pipeline infrastructure both within the EU and oil pipelines from other countries is an important economic and social factor. Recent developments of this year especially emphasize the importance of strengthening the energy security in the foreign policy of the state. For transporting fuel energy in Europe used the following types of transport: marine (sea and river), truck, railway, and pipeline. It seems necessary to mention the fact that the role of pipeline transport is particularly high in the oil and gas industry. Pipeline transport has an important impact on the formation and developmen t of the fuel and energy complex of the state, as well as regions, as its integral part. An effective system of crude oil and petroleum products pipelines is an important tool for the implementation of public policies, policies at the EU level, allowing the country to regulate the supply of crude oil and petroleum products to the overseas and domestic markets.

The purpose of the article is to study the essence and stages of strategic analysis in ensuring economic security. Research methods: the use of system-structural method and the method of generalization allowed to analyze the general trends in the use of methods of strategic analysis. Using the dialectical method of scientific knowledge, as well as methods of analysis, synthesis and abstraction, the content and purpose of the research problem are clarified, its main features and structure, as well as the relationship with systems analysis are determined. Results: these methods of strategic analysis significantly increase the efficiency of forecasting the development of situations in the field of economic security due to the possibility of compiling a SWOT-analysis, PEST-analysis, etc. Discussion: in order to improve the system of strategic analysis, it is necessary to involve certain independent think tanks. Such think tanks should work closely with the authorities and be partially funded by the Government of Ukraine to obtain any necessary analytical information from them. Thus, the key issues of economic security are: the system of forecasting management activities; the process of research and analytical examinations; development of information and analytical products and their distribution; professional activity of specialists, professionals, analysts. Given the above, we conclude that the strategic analysis of public administration in the field of economic security is aimed at providing quality information to public authorities, and its improvement is impossible without studying the methodological principles of its formation. Analytical centers provide a link between government and civil society; represent and protect public interests; evaluate power and its decisions and formulate alternative policy proposals. Analytical centers are involved in the formation of European policy, promote better public understanding of EU regulations and decisions. The establishment of a domestic network of think tanks according to EU standards, which will be actively integrated into Euro-Atlantic networks of think tanks, will help find additional reserves to improve the mechanisms of strategic analysis in the field of economic security and state policy on effective forecasting and analytical support.

Medhat (Med) M. Kamal Medhat (Med) M. Kamal is a Chevron Fellow Emeritus and an Honorary Member of SPE. He previously worked for Cairo University, Amoco Production Company, Flopetrol Schlumberger, and ARCO Exploration and Production Company. Kamal has more than 45 years of industry experience in well testing, reservoir description, and production and reservoir engineering. He was an SPE Distinguished Lecturer in 1997–1998 and 2018–2019 during which he presented his lectures more than 80 times in 35 countries. He served as a member and chairman of SPE Annual Meeting Well Testing subcommittee and textbook and monograph committees, and as executive editor, associate editor, and technical reviewer for SPE Reservoir Evaluation & Engineering and the Journal of Petroleum Technology. He chaired the first SPE conference on research and development in 2007 and the Western Regional Meeting (2019). He served on the boards of directors of Mid-Continent, Gulf Coast, Dallas, and Golden Gate sections of SPE and chaired the Dallas and Golden Gate sections. He also served on the SPE International Board of Directors (2007–2009) as the Regional Director of Western North America. Kamal has been recognized with several regional and international awards including the SPE Cedric K. Ferguson Medal, SPE Formation Evaluation Award, SPE Distinguished Service Award, SPE North and East Texas Regional Service Award, and the Texas Petroleum Engineer of the Year Award. He holds a BSc in petroleum engineering and an MSc in engineering from Cairo University and an MS and PhD in petroleum engineering with a minor in computer science from Stanford University. Let’s begin with a brief introduction of the theme you’ve selected for your presidency, Petroleum++. What will you be emphasizing? There are three elements to this theme: petroleum, the first plus, and the second plus. Let me explain them one at a time. “Petroleum” refers to the challenges petroleum engineers face now and for the foreseeable future to provide the world with the hydrocarbon energy it needs. By hydrocarbons, I mean oil and natural gas, not coal. We can think of the entities that study and predict the world’s future need for energy as three groups: the government entities like the US Energy Information Administration (EIA) and the European Union International Energy Agency (IEA); the major international operators like ExxonMobil, Shell, etc.; and the national oil companies. The predictions provided by all three groups indicate the oil and natural gas share in the energy mix may decline slightly from a little over 50% currently to a little below 50% by 2050. However, the needed volume of hydrocarbons will increase as the world population moves from around 8 billion now to about 9.8 billion in 30 years and as the standard of living continues to improve in the developing regions such as Africa and Asia. When we look at the world’s current reserves and the current technology to produce these, you can add things up and see that we must continue our technical advancements to meet the growing demand for energy.

Introduction. The policy of the European Union and many other countries in the field of education and training of personnel with applied qualifications is traditionally focused on the needs of the economy of territories and the competitiveness of enterprises. Currently, a new organisational and managerial model is being approved in the Russian Federation, related to the world practice of innovative management. Some specific management tools of the targeted focus of VET systems on the needs of the economy have repeatedly been the subject of study. However, it has not been decided yet what specific sets of management tools should be used and how to effectively achieve the dynamic balance of personnel supply and demand in regional labour markets.Aim. The present research aimed to establish the features of the targeted managerial focusing of the activities of the regional VET systems on the needs of the socio-economic development of the constituent entity of the Russian Federation.Methodology and research methods. The research methodology is based on the following principles and approaches: system- and activity-based analysis of social objects, comparative analysis and modelling of social systems. The authors applied the metrological principle to compare the obtained values of indicators/indicators of the activity of VET systems with the “standard”, which is used as threshold values set by the method of expert assessments or by average values of indicators in current Russian monitoring studies. Aggregated indices were calculated as sums of normalised values of corresponding indicators groups.The following research methods were applied: questioning, expert assessment method, scaling, web analysis, content analysis of documents, methods of mathematical statistics in the processing of sociological data, methods of analysis, synthesis, generalisation, comparison, and abstraction in the interpretation of research results.The data sources were open-source databases (websites of the government of constituent entities of the Russian Federation, educational authorities, and professional educational organisations); statistical information; expert assessments of regional specialists and specialists of executive authorities in the field of education.Results and scientific novelty. As a result of the study, it was found that the management focus tools of the pilot regional VET system do not fully correspond to the needs of regionally oriented development. Regional differentiation is significant in accordance with most of the parameters, which characterise management tools for orienting the activities of the VET systems to the demands of the external environment. The spread in the values of indicators for the pilot regions reaches 80 %. According to several indicators, the identified differences are due to the different economic conditions of the regions. However, most of the parameters, which characterise the adaptability of regional VET systems, are not related to the economic component of the development of the constituent entities of the Russian Federation, and, are determined mainly by the factors of educational resources management and management models used by educational systems and individual professional educational organisations.Practical significance. The results obtained in the study make it possible to highlight the problem areas in the management of the VET system in the region and to identify reserves for enhancing the compliance of the conditions and results of the VET system and educational organisations with the needs of the socio-economic development of regions.

Earlier versions of this article were presented at the American Tax Policy Institute Roundtable,the 2004 Critical Tax Conference at Rutgers School of Law-Newark, Seton HallUniversity School of Law, the 2005 Critical Tax Conference at Seattle UniversitySchool of Law, the Tax Research Network Conference 2005 at Edinburgh Universityand the Comparative Fiscal Federalism Conference at the University of Michigan LawSchool.Both the United States of America and the European Union were founded in part because of the need for economic unity. The United States was formed in 1787 in hopes of a solution to “the mutual jealousies and aggressions of the States, taking form in customs barriers and other economic retaliation.” The U.S. Constitution, however, establishes the dual sovereignty of the states and the federal government and reserves to the states the power to define their own tax systems. More than one hundred and fifty years later, the founding countries of the European Economic Community strove to establish a common market in 1958. The Single European Act incorporated the objective of an internal market into the founding Treaty (known as the EEC Treaty). Thus, the European Union (EU) also has evolved into a project for economic union. To create such an economic union, the EEC Treaty contemplated the removal of obstacles to the free movement of goods, persons, services, and capital between the Member States. These Treaty provisions are known as the “four freedoms” and, together with the freedom of establishment, they constitute the fundamental rules of the European Community’s internal market.

The article examines the current state of Ukraine's debt policy during the war. It was found that public debt is an integral part of the financial system not only of countries with a transitory economy, but also of highly developed ones. The reasons for the rapid growth of the national debt of Ukraine from 2014–2015 to the present are analyzed. The main sources of financing of the state budget of Ukraine are presented, which in turn were formed from external foreign cash flows and corresponding internal borrowings: military bonds, loans from international financial organizations, as well as bilateral loans and grants. It was established that Ukraine received about $4.2 billion in aid from four international organizations – the IMF, the European Union, the World Bank and the European Investment Bank, and these were loans received on preferential terms. At the same time, Ukraine received considerable loans from the governments of such foreign countries: Canada, Great Britain, France, Germany, Japan, the Netherlands, Sweden, Italy, and others. The most profitable assistance is a grant, because this money does not have to be returned. According to the analysis, America takes a leading position in this type of aid. It was also analyzed that at the moment the economic situation in Ukraine is difficult, but not yet critical, as there is $22 billion in state reserves. The main strategic directions and step-by-step actions of the Government of Ukraine in the context of optimizing the management of the public debt of Ukraine are highlighted, namely: the approval of the medium-term Strategy for the management of the public debt for 2021–2024, which is the basic document regarding the debt policy of Ukraine. In addition, according to the forecasts of leading economic experts, in order to improve the debt and budget policy, the state cannot issue national currency through the banking system (printing press) on a permanent basis, receiving financial assistance from international partners, and ultimately reducing non-priority state budget expenses, remains important. The strategy defines 4 main goals of public debt management for the next three years: increase in the share of state debt in the national currency; extension of the average term to repayment and provision of a uniform repayment schedule of the state debt; attraction of long-term preferential financing; continued development of strong relationships with investors and further improvement of the public debt management policy. The strategy also contains an analysis of forecast debt indicators and conclusions on debt sustainability, as well as an action plan for 2021–2024 and indicators of achieving goals — in particular, reducing the ratio of the amount of public debt to GDP by the end of 2024 to 47%. However, the strategy in an updated format, closer to global practices, was approved in 2019 and has proven its effectiveness as a tool for increasing the transparency of decision-making and improving communication with both investors and international partners. Thus, as a result of its implementation, it has already been possible to achieve important goals: an increase in the share of the state debt in the national currency (from 33.4% in 2018 to 38.2% in 2020), an improvement in the structure of the state debt in terms of repayment terms, and an increase in international ratings of Ukraine. Ukraine also received recognition at the international level: the international publication GlobalMarkets awarded Ukraine in the nomination "The best public debt management office in Central and Eastern Europe".

All history of this area and the general talk and all of that is that 1973 was a turning point and the Aquarius Festival is credited with having turned this region around in so many ways, but I think that is a myth ... and I have to honour the truth; and the truth is that old Dicke Donelly came and did a Welcome to Country the night before the festival. (Joseph in Joseph and Hanley)In 1973 the Australian Union of Students (AUS) held the Aquarius Arts and Lifestyle Festival in a small, rural New South Wales town called Nimbin. The festival was seen as the peak expression of Australian counterculture and is attributed to creating the “Rainbow Region”, an area with a concentration of alternative life stylers in Northern NSW (Derrett 28). While the Aquarius Festival is recognised as a founding historical and countercultural event, the unique and important relationships established with Indigenous people at this time are generally less well known. This article investigates claims that the 1973 Aquarius Festival was “the first event in Australian history that sought permission for the use of the land from the Traditional Owners” (Joseph and Hanley). The diverse international, national and local conditions that coalesced at the Aquarius Festival suggest a fertile environment was created for reconciliatory bonds to develop. Often dismissed as a “tree hugging, soap dodging movement,” the counterculture was radically politicised having sprung from the 1960s social revolutions when the world witnessed mass demonstrations that confronted war, racism, sexism and capitalism. Primarily a youth movement, it was characterised by flamboyant dress, music, drugs and mass gatherings with universities forming the epicentre and white, middle class youth leading the charge. As their ideals of changing the world were frustrated by lack of systematic change, many decided to disengage and a migration to rural settings occurred (Jacob; Munro-Clarke; Newton). In the search for alternatives, the counterculture assimilated many spiritual practices, such as Eastern traditions and mysticism, which were previously obscure to the Western world. This practice of spiritual syncretism can be represented as a direct resistance to the hegemony of the dominant Western culture (Stell). As the new counterculture developed, its progression from urban to rural settings was driven by philosophies imbued with a desire to reconnect with and protect the natural world while simultaneously rejecting the dominant conservative order. A recurring feature of this countercultural ‘back to the land’ migration was not only an empathetic awareness of the injustices of colonial past, but also a genuine desire to learn from the Indigenous people of the land. Indigenous people were generally perceived as genuine opposers of Westernisation, inherently spiritual, ecological, tribal and communal, thus encompassing the primary values to which the counterculture was aspiring (Smith). Cultures converged. One, a youth culture rebelling from its parent culture; the other, ancient cultures reeling from the historical conquest by the youths’ own ancestors. Such cultural intersections are rich with complex scenarios and politics. As a result, often naïve, but well-intended relations were established with Native Americans, various South American Indigenous peoples, New Zealand Maori and, as this article demonstrates, the Original People of Australia (Smith; Newton; Barr-Melej; Zolov). The 1960s protest era fostered the formation of groups aiming to address a variety of issues, and at times many supported each other. Jennifer Clarke says it was the Civil Rights movement that provided the first models of dissent by formulating a “method, ideology and language of protest” as African Americans stood up and shouted prior to other movements (2). The issue of racial empowerment was not lost on Australia’s Indigenous population. Clarke writes that during the 1960s, encouraged by events overseas and buoyed by national organisation, Aborigines “slowly embarked on a political awakening, demanded freedom from the trappings of colonialism and responded to the effects of oppression at worst and neglect at best” (4). Activism of the 1960s had the “profoundly productive effect of providing Aborigines with the confidence to assert their racial identity” (159). Many Indigenous youth were compelled by the zeitgeist to address their people’s issues, fulfilling Charlie Perkins’s intentions of inspiring in Indigenous peoples a will to resist (Perkins). Enjoying new freedoms of movement out of missions, due to the 1967 Constitutional change and the practical implementation of the assimilation policy, up to 32,000 Indigenous youth moved to Redfern, Sydney between 1967 and 1972 (Foley, “An Evening With”). Gary Foley reports that a dynamic new Black Power Movement emerged but the important difference between this new younger group and the older Indigenous leaders of the day was the diverse range of contemporary influences. Taking its mantra from the Black Panther movement in America, though having more in common with the equivalent Native American Red Power movement, the Black Power Movement acknowledged many other international struggles for independence as equally inspiring (Foley, “An Evening”). People joined together for grassroots resistance, formed anti-hierarchical collectives and established solidarities between varied groups who previously would have had little to do with each other. The 1973 Aquarius Festival was directly aligned with “back to the land” philosophies. The intention was to provide a place and a reason for gathering to “facilitate exchanges on survival techniques” and to experience “living in harmony with the natural environment.” without being destructive to the land (Dunstan, “A Survival Festival”). Early documents in the archives, however, reveal no apparent interest in Australia’s Indigenous people, referring more to “silken Arabian tents, mediaeval banners, circus, jugglers and clowns, peace pipes, maypole and magic circles” (Dunstan, “A Survival Festival”). Obliterated from the social landscape and minimally referred to in the Australian education system, Indigenous people were “off the radar” to the majority mindset, and the Australian counterculture similarly was slow to appreciate Indigenous culture. Like mainstream Australia, the local counterculture movement largely perceived the “race” issue as something occurring in other countries, igniting the phrase “in your own backyard” which became a catchcry of Indigenous activists (Foley, “Whiteness and Blackness”) With no mention of any Indigenous interest, it seems likely that the decision to engage grew from the emerging climate of Indigenous activism in Australia. Frustrated by student protestors who seemed oblivious to local racial issues, focusing instead on popular international injustices, Indigenous activists accused them of hypocrisy. Aquarius Festival directors, found themselves open to similar accusations when public announcements elicited a range of responses. Once committed to the location of Nimbin, directors Graeme Dunstan and Johnny Allen began a tour of Australian universities to promote the upcoming event. While at the annual conference of AUS in January 1973 at Monash University, Dunstan met Indigenous activist Gary Foley: Gary witnessed the presentation of Johnny Allen and myself at the Aquarius Foundation session and our jubilation that we had agreement from the village residents to not only allow, but also to collaborate in the production of the Festival. After our presentation which won unanimous support, it was Gary who confronted me with the question “have you asked permission from local Aboriginal folk?” This threw me into confusion because we had seen no Aboriginals in Nimbin. (Dunstan, e-mail) Such a challenge came at a time when the historical climate was etched with political activism, not only within the student movement, but more importantly with Indigenous activists’ recent demonstrations, such as the installation in 1972 of the Tent Embassy in Canberra. As representatives of the counterculture movement, which was characterised by its inclinations towards consciousness-raising, AUS organisers were ethically obliged to respond appropriately to the questions about Indigenous permission and involvement in the Aquarius Festival at Nimbin. In addition to this political pressure, organisers in Nimbin began hearing stories of the area being cursed or taboo for women. This most likely originated from the tradition of Nimbin Rocks, a rocky outcrop one kilometre from Nimbin, as a place where only certain men could go. Jennifer Hoff explains that many major rock formations were immensely sacred places and were treated with great caution and respect. Only a few Elders and custodians could visit these places and many such locations were also forbidden for women. Ceremonies were conducted at places like Nimbin Rocks to ensure the wellbeing of all tribespeople. Stories of the Nimbin curse began to spread and most likely captivated a counterculture interested in mysticism. As organisers had hoped that news of the festival would spread on the “lips of the counterculture,” they were alarmed to hear how “fast the bad news of this curse was travelling” (Dunstan, e-mail). A diplomatic issue escalated with further challenges from the Black Power community when organisers discovered that word had spread to Sydney’s Indigenous community in Redfern. Organisers faced a hostile reaction to their alleged cultural insensitivity and were plagued by negative publicity with accusations the AUS were “violating sacred ground” (Janice Newton 62). Faced with such bad press, Dunstan was determined to repair what was becoming a public relations disaster. It seemed once prompted to the path, a sense of moral responsibility prevailed amongst the organisers and they took the unprecedented step of reaching out to Australia’s Indigenous people. Dunstan claimed that an expedition was made to the local Woodenbong mission to consult with Elder, Uncle Lyle Roberts. To connect with local people required crossing the great social divide present in that era of Australia’s history. Amy Nethery described how from the nineteenth century to the 1960s, a “system of reserves, missions and other institutions isolated, confined and controlled Aboriginal people” (9). She explains that the people were incarcerated as a solution to perceived social problems. For Foley, “the widespread genocidal activity of early “settlement” gave way to a policy of containment” (Foley, “Australia and the Holocaust”). Conditions on missions were notoriously bad with alcoholism, extreme poverty, violence, serious health issues and depression common. Of particular concern to mission administrators was the perceived need to keep Indigenous people separate from the non-indigenous population. Dunstan described the mission he visited as having “bad vibes.” He found it difficult to communicate with the elderly man, and was not sure if he understood Dunstan’s quest, as his “responses came as disjointed raves about Jesus and saving grace” (Dunstan, e-mail). Uncle Lyle, he claimed, did not respond affirmatively or negatively to the suggestion that Nimbin was cursed, and so Dunstan left assuming it was not true. Other organisers began to believe the curse and worried that female festival goers might get sick or worse, die. This interpretation reflected, as Vanessa Bible argues, a general Eurocentric misunderstanding of the relationship of Indigenous peoples with the land. Paul Joseph admits they were naïve whites coming into a place with very little understanding, “we didn’t know if we needed a witch doctor or what we needed but we knew we needed something from the Aborigines to lift the spell!”(Joseph and Hanley). Joseph, one of the first “hippies” who moved to the area, had joined forces with AUS organisers. He said, “it just felt right” to get Indigenous involvement and recounted how organisers made another trip to Woodenbong Mission to find Dickee (Richard) Donnelly, a Song Man, who was very happy to be invited. Whether the curse was valid or not it proved to be productive in further instigating respectful action. Perhaps feeling out of their depth, the organisers initiated another strategy to engage with Australian Indigenous people. A call out was sent through the AUS network to diversify the cultural input and it was recommended they engage the services of South African artist, Bauxhau Stone. Timing aligned well as in 1972 Australia had voted in a new Prime Minister, Gough Whitlam. Whitlam brought about significant political changes, many in response to socialist protests that left a buoyancy in the air for the counterculturalist movement. He made prodigious political changes in support of Indigenous people, including creating the Aboriginal Arts Board as part of the Australian Council of the Arts (ACA). As the ACA were already funding activities for the Aquarius Festival, organisers were successful in gaining two additional grants specifically for Indigenous participation (Farnham). As a result We were able to hire […] representatives, a couple of Kalahari bushmen. ‘Cause we were so dumb, we didn’t think we could speak to the black people, you know what I mean, we thought we would be rejected, or whatever, so for us to really reach out, we needed somebody black to go and talk to them, or so we thought, and it was remarkable. This one Bau, a remarkable fellow really, great artist, great character, he went all over Australia. He went to Pitjantjatjara, Yirrkala and we arranged buses and tents when they got here. We had a very large contingent of Aboriginal people come to the Aquarius Festival, thanks to Whitlam. (Joseph in Joseph and Henley) It was under the aegis of these government grants that Bauxhau Stone conducted his work. Stone embodied a nexus of contemporary issues. Acutely aware of the international movement for racial equality and its relevance to Australia, where conditions were “really appalling”, Stone set out to transform Australian race relations by engaging with the alternative arts movement (Stone). While his white Australian contemporaries may have been unaccustomed to dealing with the Indigenous racial issue, Stone was actively engaged and thus well suited to act as a cultural envoy for the Aquarius Festival. He visited several local missions, inviting people to attend and notifying them of ceremonies being conducted by respected Elders. Nimbin was then the site of the Aquarius Lifestyle and Celebration Festival, a two week gathering of alternative cultures, technologies and youth. It innovatively demonstrated its diversity of influences, attracted people from all over the world and was the first time that the general public really witnessed Australia’s counterculture (Derrett 224). As markers of cultural life, counterculture festivals of the 1960s and 1970s were as iconic as the era itself and many around the world drew on the unique Indigenous heritage of their settings in some form or another (Partridge; Perone; Broadley and Jones; Zolov). The social phenomenon of coming together to experience, celebrate and foster a sense of unity was triggered by protests, music and a simple, yet deep desire to reconnect with each other. Festivals provided an environment where the negative social pressures of race, gender, class and mores (such as clothes) were suspended and held the potential “for personal and social transformation” (St John 167). With the expressed intent to “take matters into our own hands” and try to develop alternative, innovative ways of doing things with collective participation, the Aquarius Festival thus became an optimal space for reinvigorating ancient and Indigenous ways (Dunstan, “A Survival Festival”). With philosophies that venerated collectivism, tribalism, connecting with the earth, and the use of ritual, the Indigenous presence at the Aquarius Festival gave attendees the opportunity to experience these values. To connect authentically with Nimbin’s landscape, forming bonds with the Traditional Owners was essential. Participants were very fortunate to have the presence of the last known initiated men of the area, Uncle Lyle Roberts and Uncle Dickee Donnely. These Elders represented the last vestiges of an ancient culture and conducted innovative ceremonies, song, teachings and created a sacred fire for the new youth they encountered in their land. They welcomed the young people and were very happy for their presence, believing it represented a revolutionary shift (Wedd; King; John Roberts; Cecil Roberts). Images 1 and 2: Ceremony and talks conducted at the Aquarius Festival (people unknown). Photographs reproduced by permission of photographer and festival attendee Paul White. The festival thus provided an important platform for the regeneration of cultural and spiritual practices. John Roberts, nephew of Uncle Lyle, recalled being surprised by the reaction of festival participants to his uncle: “He was happy and then he started to sing. And my God … I couldn’t get near him! There was this big ring of hippies around him. They were about twenty deep!” Sharing to an enthusiastic, captive audience had a positive effect and gave the non-indigenous a direct Indigenous encounter (Cecil Roberts; King; Oshlak). Estimates of the number of Indigenous people in attendance vary, with the main organisers suggesting 800 to 1000 and participants suggesting 200 to 400 (Stone; Wedd; Oshlak: Joseph; King; Cecil Roberts). As the Festival lasted over a two week period, many came and left within that time and estimates are at best reliant on memory, engagement and perspectives. With an estimated total attendance at the Festival between 5000 and 10,000, either number of Indigenous attendees is symbolic and a significant symbolic statistic for Indigenous and non-indigenous to be together on mutual ground in Australia in 1973. Images 3-5: Performers from Yirrkala Dance Group, brought to the festival by Stone with funding from the Federal Government. Photographs reproduced by permission of photographer and festival attendee Dr Ian Cameron. For Indigenous people, the event provided an important occasion to reconnect with their own people, to share their culture with enthusiastic recipients, as well as the chance to experience diverse aspects of the counterculture. Though the northern NSW region has a history of diverse cultural migration of Italian and Indian families, the majority of non-indigenous and Indigenous people had limited interaction with cosmopolitan influences (Kijas 20). Thus Nimbin was a conservative region and many Christianised Indigenous people were also conservative in their outlook. The Aquarius Festival changed that as the Indigenous people experienced the wide-ranging cultural elements of the alternative movement. The festival epitomised countercultural tendencies towards flamboyant fashion and hairstyles, architectural design, fantastical art, circus performance, Asian clothes and religious products, vegetarian food and nudity. Exposure to this bohemian culture would have surely led to “mind expansion and consciousness raising,” explicit aims adhered to by the movement (Roszak). Performers and participants from Africa, America and India also gave attending Indigenous Australians the opportunity to interact with non-European cultures. Many people interviewed for this paper indicated that Indigenous people’s reception of this festival experience was joyous. For Australia’s early counterculture, interest in Indigenous Australia was limited and for organisers of the AUS Aquarius Festival, it was not originally on the agenda. The counterculture in the USA and New Zealand had already started to engage with their Indigenous people some years earlier. However due to the Aquarius Festival’s origins in the student movement and its solidarities with the international Indigenous activist movement, they were forced to shift their priorities. The coincidental selection of a significant spiritual location at Nimbin to hold the festival brought up additional challenges and countercultural intrigue with mystical powers and a desire to connect authentically to the land, further prompted action. Essentially, it was the voices of empowered Indigenous activists, like Gary Foley, which in fact triggered the reaching out to Indigenous involvement. While the counterculture organisers were ultimately receptive and did act with unprecedented respect, credit must be given to Indigenous activists. The activist’s role is to trigger action and challenge thinking and in this case, it was ultimately productive. Therefore the Indigenous people were not merely passive recipients of beneficiary goodwill, but active instigators of appropriate cultural exchange. After the 1973 festival many attendees decided to stay in Nimbin to purchase land collectively and a community was born. Relationships established with local Indigenous people developed further. Upon visiting Nimbin now, one will see a vibrant visual display of Indigenous and psychedelic themed art, a central park with an open fire tended by local custodians and other Indigenous community members, an Aboriginal Centre whose rent is paid for by local shopkeepers, and various expressions of a fusion of counterculture and Indigenous art, music and dance. While it appears that reconciliation became the aspiration for mainstream society in the 1990s, Nimbin’s early counterculture history had Indigenous reconciliation at its very foundation. The efforts made by organisers of the 1973 Aquarius Festival stand as one of very few examples in Australian history where non-indigenous Australians have respectfully sought to learn from Indigenous people and to assimilate their cultural practices. It also stands as an example for the world, of reconciliation, based on hippie ideals of peace and love. They encouraged the hippies moving up here, even when they came out for Aquarius, old Uncle Lyle and Richard Donnelly, they came out and they blessed the mob out here, it was like the hairy people had come back, with the Nimbin, cause the Nimbynji is the little hairy people, so the hairy people came back (Jerome). References Barr-Melej, Patrick. “Siloísmo and the Self in Allende’s Chile: Youth, 'Total Revolution,' and the Roots of the Humanist Movement.” Hispanic American Historical Review 86.4 (Nov. 2006): 747-784. Bible, Vanessa. Aquarius Rising: Terania Creek and the Australian Forest Protest Movement. BA (Honours) Thesis. University of New England, Armidale, 2010. Broadley, Colin, and Judith Jones, eds. Nambassa: A New Direction. Auckland: Reed, 1979. Bryant, Gordon M. Parliament of Australia. Minister for Aboriginal Affairs. 1 May 1973. Australian Union of Students. Records of the AUS, 1934-1991. National Library of Australia MS ACC GB 1992.0505. Cameron, Ian. “Aquarius Festival Photographs.” 1973. Clarke, Jennifer. Aborigines and Activism: Race, Aborigines and the Coming of the Sixties to Australia. Crawley: University of Western Australia Press, 2008. Derrett, Ross. Regional Festivals: Nourishing Community Resilience: The Nature and Role of Cultural Festivals in Northern Rivers NSW Communities. PhD Thesis. Southern Cross University, Lismore, 2008. Dunstan, Graeme. “A Survival Festival May 1973.” 1 Aug. 1972. Pamphlet. MS 6945/1. Nimbin Aquarius Festival Archives. National Library of Australia, Canberra. ---. E-mail to author, 11 July 2012. ---. “The Aquarius Festival.” Aquarius Rainbow Region. n.d. Farnham, Ken. Acting Executive Officer, Aboriginal Council for the Arts. 19 June 1973. Letter. MS ACC GB 1992.0505. Australian Union of Students. Records of the AUS, 1934-1991. National Library of Australia, Canberra. Foley, Gary. “Australia and the Holocaust: A Koori Perspective (1997).” The Koori History Website. n.d. 20 May 2013 ‹http://www.kooriweb.org/foley/essays/essay_8.html›. ---. “Whiteness and Blackness in the Koori Struggle for Self-Determination (1999).” The Koori History Website. n.d. 20 May 2013 ‹http://www.kooriweb.org/foley/essays/essay_9.html›. ---. “Black Power in Redfern 1968-1972 (2001).” The Koori History Website. n.d. 20 May 2013 ‹http://www.kooriweb.org/foley/essays/essay_1.html›. ---. “An Evening with Legendary Aboriginal Activist Gary Foley.” Conference Session. Marxism 2012 “Revolution in the Air”, Melbourne, Mar. 2012. Hoff, Jennifer. Bundjalung Jugun: Bundjalung Country. Lismore: Richmond River Historical Society, 2006. Jacob, Jeffrey. New Pioneers: The Back-to-the-Land Movement and the Search for a Sustainable Future. Pennsylvania: Penn State Press, 1997. Jerome, Burri. Interview. 31 July 2012. Joseph, Paul. Interview. 7 Aug. 2012. Joseph, Paul, and Brendan ‘Mookx’ Hanley. Interview by Rob Willis. 14 Aug. 2010. Audiofile, Session 2 of 3. nla.oh-vn4978025. Rob Willis Folklore Collection. National Library of Australia, Canberra. Kijas, Johanna, Caravans and Communes: Stories of Settling in the Tweed 1970s & 1980s. Murwillumbah: Tweed Shire Council, 2011. King, Vivienne (Aunty Viv). Interview. 1 Aug. 2012. Munro-Clarke, Margaret. Communes of Rural Australia: The Movement Since 1970. Sydney: Hale and Iremonger, 1986. Nethery, Amy. “Aboriginal Reserves: ‘A Modern-Day Concentration Camp’: Using History to Make Sense of Australian Immigration Detention Centres.” Does History Matter? Making and Debating Citizenship, Immigration and Refugee Policy in Australia and New Zealand. Eds. Klaus Neumann and Gwenda Tavan. Canberra: Australian National University Press, 2009. 4. Newton, Janice. “Aborigines, Tribes and the Counterculture.” Social Analysis 23 (1988): 53-71. Newton, John. The Double Rainbow: James K Baxter, Ngati Hau and the Jerusalem Commune. Wellington: Victoria University Press, 2009. Offord, Baden. “Mapping the Rainbow Region: Fields of Belonging and Sites of Confluence.” Transformations 2 (March 2002): 1-5. Oshlak, Al. Interview. 27 Mar. 2013. Partridge, Christopher. “The Spiritual and the Revolutionary: Alternative Spirituality, British Free Festivals, and the Emergence of Rave Culture.” Culture and Religion: An Interdisciplinary Journal 7 (2006): 3-5. Perkins, Charlie. “Charlie Perkins on 1965 Freedom Ride.” Youtube, 13 Oct. 2009. Perone, James E. Woodstock: An Encyclopedia of the Music and Art Fair. Greenwood: Greenwood Publishing Group, 2005. Roberts, John. Interview. 1 Aug. 2012. Roberts, Cecil. Interview. 6 Aug. 2012. Roszak, Theodore. The Making of a Counter Culture: Reflections on the Technocratic Society and Its Youthful Opposition. New York: University of California Press,1969. St John, Graham. “Going Feral: Authentica on the Edge of Australian culture.” The Australian Journal of Anthropology 8 (1997): 167-189. Smith, Sherry. Hippies, Indians and the Fight for Red Power. New York: Oxford University Press, 2012. Stell, Alex. Dancing in the Hyper-Crucible: The Rite de Passage of the Post-Rave Movement. BA (Honours) Thesis. University of Westminster, London, 2005. Stone, Trevor Bauxhau. Interview. 1 Oct. 2012. Wedd, Leila. Interview. 27 Sep. 2012. White, Paul. “Aquarius Revisited.” 1973. Zolov, Eric. Refried Elvis: The Rise of the Mexican Counterculture. Berkeley: University of California Press, 1999.

Defence date: 16 June 2006
Examining board: Prof. Bruno de Witte (Supervisor, European University Institute) ; Prof. Marise Cremona (European University Institute) ; Prof. Giacomo Luciani, part time professor, EUI ; Prof. Thomas Wälde, University of Dundee
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017
This dissertation offers the first comprehensive assessment of the various internal and external measures undertaken by the European Union to guarantee security of oil and gas supply. It sets out and analyzes in a coherent and thorough manner those aspects of EU external policy that are relevant in establishing a framework for guaranteeing energy security for the Union. What makes the book unique is that it is the first of its kind to bridge the gap between EU energy and EU external policy. The dissertation discusses EU policy towards the major oil and gas producing countries of Russia, the Mediterranean and the Persian Gulf at the bilateral as well as regional and multilateral level. It brings together not only the dimensions of trade and investment but also other important aspects of external policy, namely development and foreign policy. The author argues that the EU's energy security cannot be achieved through adopting a purely internal approach to energy issues, but that it is necessary to adopt a holistic approach to external policy, covering efficient economic relations as well as development co-operation and foreign policies towards energy producing countries. The dissertation will be a valuable resource for students of EU law, WTO law or international energy law, as well as scholars and practitioners dealing with energy issues.