“Positive health,” “comprehensive approaches,” and “participation” have become popular concepts in today’s theoretical public health discourse. Each of these emphasizes a specific component of complex public health issues, which are at stake in
Participation as the Cornerstone of Appropriate Methodologies
The purpose of this article is to analyze environmental public participation in the UK from the perspective of the polluting organization. Public participation, or an organization's stakeholder management, describes various channels available for the public to engage with and influence decision-making processes. Over the lifetime of an organization, the public seeks to engage with the organization or with specific goods or services offered. Such concerns and requests are made, and the organization responds to them, according to how salient members of the public are as stakeholders at a given time and place. Using case study examples from the UK, I illustrate the channels of engagement, the public interest groups that do engage and how effective these procedures are. It follows from this that early, inclusive and open engagement with the objective of participation in decision-making processes are the most effective public participation models and have the greatest social quality potential.
A Theoretical and Analytical Approach
Global governance, central to international rule-making, is rapidly evolving; thus, there is a need for a way to evaluate whether institutions have the capacity to address the problems of the contemporary era. Current methods of evaluating the democratic quality of contemporary governance are closely linked to legitimacy, about which there are competing definitional theories. This article uses a theoretical approach based around “new“ governance and the environmental policy arena to argue that contemporary governance is best understood as social-political interaction built on “participation as structure“ and “deliberation as process“, with the level of interaction ultimately determining legitimacy. It presents a new arrangement of the accepted attributes of “good“ governance using a set of principles, criteria and indicators, and relates these to the structures and processes of governance. The implications and application of the analytical framework are also discussed.
In the first part of this essay, in order to grasp the complex and ambivalent relation of Fanon with negritude, I will recover the context from which emerged the ideology of negritude by focusing on the views of Léopold Senghor and the ways in which these views determined Sartre's interpretation of the movement. I will also examine Sartre's Black Orpheus and the influence it had on Fanon, especially on his Black Skin, White Masks. In the second part, I will adumbrate Fanon's critique of the advocates of negritude, whom he refers to as 'men of culture', who fell back on archaic cultural practices far removed from the political realities of their colonized societies. In the third section, I will turn to Memmi's critique of Fanon with a view to establishing two points: first, Memmi misreads Fanon's rejection of negritude as a failure on the part of Fanon to 'return to self'; second, far from being an oppositional post-modern figure whose work is rife with contradiction, I will argue that the political project of Fanon is consistently Sartrean, despite his disagreement with Sartre on some issues.
The Senior Citizen’s Grant in Uganda
Grace Bantebya Kyomuhendo
regressive and overtly undermines the effective participation of individuals who are the targeted beneficiaries of these antipoverty programs. The overriding implication is that policies that stigmatize are most likely less than optimally effective, and even
Boycott, Scandals, and the Fight for Peace
-Communist) Austrian reporters withheld all commentary from their readers. The Press Boycott Reviewing the news coverage of Sartre’s participation in the Congress, the Communist-oriented magazine Tagebuch identified a clear veil of silence: “Up to now, every
Durkheim in the Cathedral
In this article I explore the continued salience of Durkheimian effervescence through an examination of ritual activities contained within contemporary English cathedrals. My argument focuses less on collective occasions of creative or destructive tumult and more on ritualised forms of action where modalities of engagement and participation are nuanced, reflexively negotiated and small-scale. My aim is to render more subtle – and potentially productive – our understandings of gradations in ritual intensity.
Gilles Montigny, Kenneth Thompson, Derek Robbins, and William Ramp
Bernard Valade (dir.). Durkheim. L’institutionnalisation de la sociologie, (coll. Débats philosophiques), Paris, Presses Universitaires de France, 2008, 171 pp.
Massimo Rosati. Ritual and the Sacred: A Neo-Durkheimian Analysis of Politics, Religion and the Self, Farnham and Burlington: Ashgate, 2009, 163 pp.
Frédéric Keck. Lucien Lévy-Bruhl. Entre philosophie et anthropologie. Contradiction et participation, Paris: CNRS Editions, 2008.
Christian Borch and Tiina Arppe (eds.), ‘The Sacred’, Special Issue, Distinktion: Scandinavian Journal of Social Theory, no. 19, Aarhus: University of Aarhus, 2009 (www.unipress.dk)
L'œuvre de Durkheim permet de recenser différents ensembles d'activités cohérentes : le jeu au sens large, prédilection d'une longue tradition philosophique les jeux récréatifs, envisagés principalement dans les sociétés primitives ; les sports de compétition, notamment d'équipe ; l'éducation physique ; la participation associative, notamment estudiantine ou péri-scolaire. Des auteurs, qui sont identifiés comme appartenant à l'École durkheimienne, abordent eux aussi les thèmes liés du jeu et du sport. Il s'agit, d'une manière particulière, de Célestin Bouglé, Charles Lalo, Marcel Mauss et du 'médecin capitaine J. Escalier'. La présente étude porte sur cet intérêt, au demeurant mal connu, de Durkheim et de son groupe.
In the spring and summer of 1938 two quite different seminars took place in Paris. One was the very well-known Collège de Sociologie, which included the participation of Caillois and Bataille – see ‘Sacred Sociology of the Contemporary World’, 2 April 1938, and the session ‘Festival’, 2 May 1939, in which Caillois indicates the importance of sacred games (in Hollier 1988: 157–159, 279–303). The other was the Walter Lippman Colloque, 26–30 August 1938 (in Rougier 1939). The former was the significant forerunner of French sociology and philosophy – from Derrida to Baudrillard – decisively influenced by Marcel Mauss.