Rethinking Authority in China’s Border Regime

In the 21st century, governments around the globe are faced with the question on how to tackle new migratory mobilities. Governments increasingly become aware of irregular immigration and are forced to re-negotiate the dilemma of open but secure borders. Rethinking Authority in China’s Border Regime: Regulating the Irregular investigates the Chinese government’s response to this phenomenon. Hence, this book presents a comprehensive analysis of the Chinese border regime. It explores the regulatory framework of border mobility in China by analysing laws, institutions, and discourses as part of an ethnographic border regime analysis. It argues that the Chinese state deliberately creates ‘zones of exception’ along its border. In these zones, local governments function as ‘scalar managers’ that establish cross-border relations to facilitate cross-border mobility and create local migration systems that build on their own notion of legality by issuing locally valid border documents. The book presents an empirically rich story of how border politics are implemented and theoretically contributes to debates on territoriality and sovereignty as well as to the question of how authority is exerted through border management. Empirically, the analysis builds on two case studies at the Sino-Myanmar and Sino-North Korean borders to illustrate how local practices are embedded in multiscalar mobility regulation including regional organizations such as the Greater Mekong Subregion and the Greater Tumen Initiative.

Assam

Assam constitutes the region of northeast India bounded by the modern nations of Bangladesh and Bhutan, as well as by the Indian states of Arunachal Pradesh, Bangla, Manipur, Meghalaya, and Nagaland. Known in ancient sources as Prāgjyotiṣpūra (the “city of eastern lights”) and as Kāmarūpa (the “form” or “place of desire”), Assam remains one of the least studied and poorly understood areas of South Asian Hinduism. The home to more than forty recognized tribal communities, Assam has tremendous religious, ethnic, and linguistic diversity, which has helped shape the unique forms of Hinduism that have flourished in the region. Moreover, Assam also has a long reputation as a realm of magic, witchcraft, and the supernatural; for example, even in the early 21st century, the town of Mayong in Morigaon district is infamous as the quintessential “land of black magic.” The historical roots of Hinduism in Assam date back to at least the Varman dynasty of the 4th to 7th centuries, when Vedic sacrifices such as the aśvamedha and other Brahmanical rites were widespread. However, most of the kings of Assam from the Varmans onward came from non-Hindu tribal backgrounds, and the form of Hinduism that developed in the region has long been a complex negotiation between Sanskritic traditions and indigenous practices from the many local communities of the region. During the Assamese Pāla dynasty of the 8th to 12th centuries, Śākta traditions became dominant, and major texts such as the Kālikā Purāṇa were composed, praising the great mother goddess Kāmākhyā (goddess of desire) and her retinue of yoginīs. A unique form of Hindu tantra probably also began to flourish at this time, and Assam has a long reputation as one of the oldest heartlands or perhaps even the original homeland of tantra in South Asia. The Ahom kings of the 13th to 19th centuries continued the patronage of powerful goddesses while also building temples to Śiva, Viṣṇu, and others. During the 16th century, Assam like much of northern India witnessed a powerful revival of Vaiṣṇava bhakti, led by the devotional reformer Śaṅkaradeva (b. 1449–d. 1568). Through Śaṅkaradeva’s influence, Vaiṣṇavism remains a dominant cultural and religious force in Assam to this day. However, even in the 21st century, Assamese Hinduism remains incredibly diverse, and one can still see a wide range of indigenous, folk, and local practices that range from magic and menstruation festivals to spirit possession and ecstatic dance performances.

Evidence-based practice and management-by-knowledge of disability care: rigid constraint or fluid support?

Background: Although increasingly accepted in some corners of social work, critics have claimed that evidence-based practice (EBP) methodologies run contrary to local care practices and result in an EBP straitjacket and epistemic injustice. These are serious concerns, especially in relation to already marginalised clients.Aims and objectives: Against the backdrop of criticism against EBP, this study explores the ramifications of the Swedish state-governed knowledge infrastructure, ‘management-by-knowledge’, for social care practices at two care units for persons with intellectual disabilities.Methods: Data generated from ethnographic observations and interviews were analysed by applying a conceptual framework of epistemic injustice; also analysed were national, regional and local knowledge products within management-by-knowledge related to two daily activity (DA) units at a social care provider in Sweden.Findings: In this particular case of disability care, no obvious risks of epistemic injustice were discovered in key knowledge practices of management-by-knowledge. Central methodologies of national agencies did include perspectives from social workers and clients, as did regional infrastructures. Locally, there were structures in place that focused on creating a dynamic interplay between knowledge coming from various forms of evidence, including social workers’ and clients’ own knowledge and experience.Discussion and conclusions: Far from being a straitjacket, in the case studied management-by-knowledge may be understood as offering fluid support. Efforts which aim at improving care for people with disabilities might benefit from organisational support structures that enable dynamic interactions between external knowledge and local practices.<br />Key messages<br /><ul><li>Examining one case of disability care in Sweden, both social workers’ and clients’ experiences were included in EBP infrastructures.</li><br /><li>In this study, Swedish EBP infrastructures functioned more like fluid support than a straitjacket.</li><br /><li>Organisational structures that combine different knowledge sources at service providers can minimise the risk of epistemic injustice within social care.</li></ul>

SmartDest

The Azores are an increasingly attractive tourist destination. The excellence of endogenous resources has allowed it to consolidate its position as nature and adventure destination. Consequently, the regional strategy seeks to base this sector's growth on the principles of sustainable development. The potential granted by the new technologies is combined in an excellent opportunity to pursue this objective and convert the Azores into a smart tourist destination. Thus, according to this vision, a conversion plan was elaborated that can guide the performance of the destination management bodies and other stakeholders. In methodological terms, different techniques were applied, including the identification of good local practices and case studies for benchmarking, a self-diagnosis, interviews with stakeholders, and a SWOT analysis. The plan was concluded with the definition of measures, actions, and pilot projects to be implemented in the region following a structure based on the smart destinations development axes proposed in 2015 by Segittur.

Beyond “Doing as the Romans Do”: A review of research on countercultural business practices

There has long been a dominant logic in the international business literature that multinational corporations should adapt business practices to “fit” host cultures. Business practices that are congruent with local cultural norms have been advocated as effective and desirable, while practices that are incongruent have been deemed problematic. We examine and challenge this persistent assumption by reviewing the literature showing evidence for both benefits and acceptance of countercultural practices (i.e., practices that are seemingly incongruent with local cultural norms or values), and disadvantages and rejection of local practices. Drawing on the literature reviewed, we offer four types of theoretical (ontological, epistemological, causal, and functional) explanations as to why and when countercultural business practices might be preferred. Finally, we provide a springboard for a future research agenda on countercultural practices, centered around understanding the circumstances under which businesses and local stakeholders might benefit from the use of countercultural practices based on such factors as strategic intent, local preferences, institutional drivers, and social responsibility.

Microplanning and Language Policy in Morocco

Language policy and planning (LPP) has undergone an epistemological turn. Early LPP works approached linguistic diversity as a problem; especially for the newly independent states, but in today’s globalized world, multilingualism is the norm. A major issue that characterizes contemporary LPP in Morocco and needs further investigation is the interaction between macro-policies and local practices. Most top down language policies face resistance from speech communities. The purpose of this paper is to illuminate the role of micro-planning and local agents in implementing a workable language policy. The aim is to reduce the gap between LPP research and local practices by using an ethnographic approach. Ruiz orientational model and Spolsky’s management theory provide a rich theoretical framework. Micro-planning can translate central policies into local practices.

Silent Traces and Deserted Places

This article explores how silence is held and transmitted through the materiality of deserted and abandoned places along the Polish frontier; and the generative role that silencing plays in local practices of tolerance. The article discusses two specific sites of silence in a town on Poland’s eastern border. Both sites were abandoned or destroyed at the same time, and are part of a larger landscape of religious and ethnic conflict in the area. This history of conflict is managed through small everyday acts of forgetting, minimising and silencing. Yet, the two sites at the centre of this article demonstrate that silencing is an incomplete process. The fragmented materiality of the two places undercuts local silences, actively invoking experiences and memories of the Holocaust. The objects missing and present in these haunted places are too inconsequential to be considered ruins – one site is notable only because it is an empty field. Yet these sites and objects act as powerful silent traces. Traces, as Napolitano (2015) has observed, are knots of history with an ambiguous auratic presence, located between memory and forgetting, repression and amplification. Traces conjure that which we can and that which we cannot say. The deserted places of the town draw attention to the silences that conviviality is built upon. This article considers how paying close attention to the specific silences concerning ‘unthinkable’ histories can reveal the power relations embedded in the process of history making and community building not just nationally, but also at the local level (Trouillot 1995).