Search results

This chapter examines the role of heritage as a means of empowering destination communities and providing deeper and more meaningful encounters between tourists and their destination, which contributes to the notion of Destination Conscience by highlighting more sustainable and humane ways of ‘doing’ tourism and opening places up to greater community involvement and access by visitors. This includes heritage concepts such as Indigenous communities, local spirituality and religious traditions, public archaeology and ordinary heritage, and how these translate into deeper engagement between residents and tourists, community empowerment and a more creative and holistic tourist experiences. Conceptually, this chapter highlights notions of empowerment, tourists' experiences and Destination Conscience.

Drawing on ethnographic data collected over a 9-year period, from 1998 through 2006, we examine the foundations of community among a non-geographic, mobile, identity-based community of touring motorcyclists. Although traditionally oriented geographic communities continue to exist, the literature shows a growing trend toward non-geographic, identity-based communities, whose cohesiveness is based on collective identity, in-group/out-group boundaries, shared values, and symbols. Our focus on a mobile identity-based community contributes to this literature by examining a collectivity that is not only non-geographically situated, but is also based on a strong value placed on travel. Within the touring BMW motorcycling community, we found a strong collective identity that was founded on the shared values of adventure touring; long-distance, all weather endurance riding; proficient, and highly skilled riding; and safety. Our findings contribute to the literature on identity-based communities by demonstrating the salience of ritualized interaction that rewards those who conform to (or excel at) group values and reinforces the sense of collective identity that exists among this dispersed, mobile community. Additionally, our research demonstrates that a recreational subculture can provide some of the traditional benefits of community without many of the demands present in the more comprehensive forms of community.

Purpose – The purpose of this chapter is to provide a comprehensive overview of the substance use disparities among American Indian/Alaska Native (AI/AN) youth, the contributing factors to these disparities, proven and promising approaches through strengths-based methods, barriers to implementation of prevention and treatment efforts, and future recommendations for effective programs and research.

Approach – We have conducted a thorough literature review of relevant research studies, as well as a review of government, tribal, and community-based curricula and resources. This review of programs is not exhaustive but provides several examples of best practices in the field and suggestions for future directions.

Social implications – We strongly advocate that to accurately explore the true etiology of substance abuse and to respond to the concerns that AI/AN have prioritized, it is necessary to utilize a strengths-based approach and draw upon traditional AI/AN perspectives and values, and active community participation in the process. More specifically, prevention and treatment programs should use methods that incorporate elders or intergenerational approaches; foster individual and family skills-building; promote traditional healing methods to recognize and treat historical, cultural, and intergenerational and personal trauma; focus on early intervention; and tailor efforts to each Native nation or community.

Value – Ultimately, to reduce substance abuse disparities in AI/AN youth, we must find better ways to merge traditional Native practices with western behavioral health to ensure cultural competency, as well as to develop mechanisms to effect system- and policy-level changes that reduce barriers to care and promote the well-being of AI/AN youth, families, and communities.

Are you at peace with God and your neighbor? This simple question, as it relates to a life of business, may seem curious to most entrepreneurs and probably even irrelevant. However, for the Mennonite entrepreneur this question is very relevant to their faith, to their relationship with their ethnic community, and to their daily lives as business people. This question probes at the hearts of Mennonite entrepreneurs who struggle to reconcile the dilemma of faith, culture, and economic opportunity.

This chapter is focused on a 3-year, privately funded project. Dean David England, the dean of our College of Education at Western Michigan University from 2000 to 2002, worked in collaboration with Elizabeth Binda, the chairperson of the board of directors for the Guido A. and Elizabeth H. Binda Foundation, to develop a project that would contribute in substantive ways to the improvement of teacher education. As a veteran K-12 teacher and teacher educator, Elizabeth Binda has long taken great interest in contributing to the profession where she has invested a good deal of her life.

The 1990s have been the decade of state decentralisation both in India and in Sweden. Decentralisation of political power has been accompanied by the rhetoric of community participation in natural resource management and rural development initiatives. In light of this, questions about whom or what constitutes the ‘community’ and ‘the local’ take on important connotations. Women and men living in many rural areas (often peripheral in relation to State and other decision-making structures) have sought to ‘redefine’ community citizenship and their relationships with the forests and nature around them. They have tried to play a more active and responsible role in the relationships that they already share by virtue of living together with the forests. Although considerable research has now turned to look at these processes, the gendered nature of these efforts is often subsumed in all-encompassing terms such as community, state or forests. Research with women in two forest communities, one in Sweden and the other in India illustrated that natural resource management is clearly gendered and has tangible effects on the gendering of citizenship in rural areas.

Discussions on the implications of power relations among the state, market, and society in urban plans and planning processes are usually centered on urban issues. Studies on suburbanization generally look at suburbs and satellite towns as “spillovers” of high density in the cities, deteriorating conditions of the innercity – particularly in the case of the United States – as well as the longing for living closer to nature. During the twentieth century, both the garden suburb and garden city movements in Britain influenced the planning of new communities overseas. The garden city movement of Ebenezer Howard, emphasizing new and attractive planned towns with their own socialisitic administration, employment, and local facilities, has strong echoes in Singapore's new towns, although the adaptation of the concept in Singapore is more towards the physical landscapes and built greeneries rather than embracing the whole idea of the garden city.

The earthquake and tsunami that struck eastern Japan on March 11, 2011, not only caused extensive direct damage to the population but also triggered a nuclear power plant accident that brought the terror and reality of radiation. The restoration of communities in Iwate, Miyagi, and Fukushima Prefectures presents enormous problems. People from the radiation-contaminated areas have faced numerous ordeals since resettlement after the accident. Through personal interviews with victims, this chapter investigates what happened in the regional societies and how community consciousness changed as a result of the combined natural and manmade catastrophes. The study focuses on the restoration of community from social bonds through mutual help networks as a spontaneous social order. As the result of interviewing, some propositions were developed concerning the transformation of mutual help networks. The stronger the outside assistance from volunteers whom the victims came to trust and rely on, the weaker inside communal help becomes. Inventorying and clarifying the particular problems of conflict in stricken communities such as the loss of confidence in neighbors, the possibilities of rebuilding communities are explored, especially indicating how to cope with the social demise of communities that local people had formed and occupied all their lives.

On one level, motor vehicles might represent the possibility of unfettered freedom, escape (from government authority) and autonomy through providing work and leisure opportunities. On another level, in remote places, ‘hybridised’ and ‘Indigenised’ vehicles have been appropriated to speak to economic and cultural realities of everyday life. This chapter considers how night patrols may articulate expressions of decoloniality by enhancing Aboriginal social capital or what we refer to here as ‘collective efficacy’. It draws upon a subset of the findings from an evaluation of Indigenous Youth Programs in New South Wales to examine the effectiveness of night patrols operating in nine communities across the state. While the patrols were universally endorsed by the communities they served, some services were functioning at a high level while others had experienced periods of dysfunction and inactivity. The factors that impede effective service provision for night patrols in some communities were compared with other communities where services were functioning well. The chapter argues that night patrols can build and harness collective efficacy providing more than mere community policing functions.

Floods are among the most significant and frequent hazards to affect communities in the downstream part of the Ba River in Western Viti Levu, Fiji Islands. They often leave in their wake displacements and death putting thousands at risk of sliding into poverty. Using the recent 2009 and 2012 floods, we examine how social capital aids in post-disaster response and recovery among residents in five selected villages in the downstream communities of the Ba River. Data were collected from a questionnaire survey administered to 97 households and semi-structured interviews with a further 20 respondents. It is conventionally believed that moving supplies, aid and expertise into flood-affected areas offers the best path to effective response and recovery. By contrast, our results indicate that residents of downstream communities in Ba District are using four approaches to create and deploy social capital among them to facilitate disaster response. The patterns of social capital used for effective response include practices of search and rescue, information, mutual assistance and commercial cooperation. Such strategies help to build resilience at household and community levels and reduce risks of loss of life and costly damage to property. The findings can be used to generate policies concerning the integration of social capital as a component of flood disaster response and recovery mechanisms.