The Politics of Mediation: Local–Global Interactions in the Central Amazon of Brazil

The proliferation of a nongovernmental sector held the promise of linking local actors with national and international ones, thereby contributing to a highly participatory, Habermasian ideal in which the formerly marginalized would find greater participation and expression. Yet the role of international agents in community-based resource management projects has recently come under scrutiny. In addressing these issues in this article, I consider the roles of different interlocutors in two contrastive phases in an Amazonian community's movement to preserve its endangered fisheries. The comparative exercise demonstrates how institutional agents, by establishing a discourse that structures the criteria through which collective demands may be problematized, may inadvertently shift from mediation to domination, and from local partnering to local production.     

Biodiversity hotspots: hot for what?

In complex areas of international policy, such as biodiversity conservation, there is a risk that well-promoted strategies will be received by decision makers as a cure-all. The U.S.-based Conservation International is promoting biodiversity hotspots as a 'silver bullet' strategy for conserving most species for least cost. We assess the degree to which this goal is compatible with four social values that characterize the conservation movement. We find that biodiversity hotspots provide only a partial response because conservation does not treat all species as equal. We argue that explicit recognition of such values is fundamental to a structured debate contributing to the development of a common strategy for biodiversity conservation.     

Book Design and Illustration

In the years between the world wars, music education in Germany prospered, because successful policy made constructive cooperation among relevant institutions and representatives possible. The situation today is very different. Many music educators and researchers are not aware that policies affect them; nor do they see themselves as active participants in policymaking. This article discusses the conflicting forces in society and in the education system that are responsible for this: the precarious relationship of youth music culture and music education; the continuing decline of music education in the schools, which is concealed by media-supported events; the seeming irrelevance of music education content and methods to students; a lack of consensus in society about the core content of music education; and the ineffectiveness of the argument for the educational benefits of music education in policymaking. As a result of these forces, Germany lacks both theories and research on music education policy. This article argues that music is a diverse practice that manifests itself as many different practices in various contexts. Thus, the center of music education policy must be the people dealing with music and their varied musical practices, rather than musical works and their dissemination. As a consequence, music education policy needs to be shaped in ways appropriate to the diversity of musical practices and the various contexts of music education.     

IS GLOBAL ETHICS MORAL NEO‐COLONIALISM? AN INVESTIGATION OF THE ISSUE IN THE CONTEXT OF BIOETHICS

This paper considers the possibility and desirability of global ethics in light of the claim that ‘global ethics’ in any form is not global, but simply the imposition of one form of local ethics – Western ethics – and, as such, a form of moral neo‐colonialism. The claim that any form of global ethics is moral neo‐colonialism is outlined using the work of a group of ‘developing world bioethicists’ who are sceptical of the possibility of global ethics. The work of virtue ethicists is then introduced and compared to the position of the developing world bioethicists in order to show that the divide between ‘Western’ and ‘non‐Western’ ethics is exaggerated. The final section of the paper turns to the practical arena and considers the question of global ethics in light of practical issues in bioethics. The paper concludes that practical necessity is driving the creation of global ethics and thus the pertinent question is no longer ‘Whether global ethics?’, but ‘Why global ethics?’.     

IS IT ETHICAL TO STUDY WHAT OUGHT NOT TO HAPPEN?1

In the Democratic Republic of Congo, only an estimated 2% of all AIDS patients have access to treatment. As AIDS treatment access is scaled-up in the coming years, difficult rationing decisions will have to be made concerning who will come to gain access to this scarce medical resource. This article focuses on the position, expressed by representatives of Médecins sans Frontières (MSF), that the practice of AIDS treatment access rationing is fundamentally unethical because it conflicts with the ideal of universal treatment access and the human right to health. The conclusion is that MSF's position lacks coherence, has negative practical implications, and is unfair to governments struggling to increase patient's access to AIDS treatment in unfavorable circumstances.     

Intrinsic values in nature: Objective good or simply half of an unhelpful dichotomy?

Two generations of conservationists and philosophers have built a strong case for intrinsic values in nature; they are the basis of the normative postulates of conservation biology. I argue that the recognition of intrinsic natural value is a fundamental and non-negotiable aspect of an eco-evolutionary worldview. Recently, relational values, “preferences, principles, and virtues associated with relationships”, have been proposed as a third category of values in nature, which may help to resolve the debate between instrumental and intrinsic valuation. By depicting intrinsic values as part of an unhelpful dichotomy between anthropocentric and ecocentric values, the current assessment of relational values fails to adequately account for the modern philosophical view of intrinsic natural value. The recognition of intrinsic natural value is not merely an academic exercise, but rather a vital aspect of conservation of the biosphere; recognition of value entails the obligation to do what is right, i.e., protect the good. Any attempt to reframe the discussion about values and environmental protection through more formal recognition of relational values will need to more clearly address how relational and intrinsic values coexist and how they can jointly form the basis for nature conservation.     

The Political Economy of the Ecological Native

In Chimalapas, Mexico, nongovernmental actors attempted to integrate campesinos into the discourse and practices of the Western environmental movement. The political economy school of anthropology assumes that cultural identity and practice flow from historical experiences grounded in relevant national and institutional contexts. In this article, I argue that although the movement in Chimalapas drew from the well-developed symbolic toolkit of the environmental movement, it was not able to create a space for local concerns within a transnational agenda that was already fairly well established and inflexible. Political ecology was the hinge of this movement: a political-economic analysis that validated traditional agrarian concerns in Chimalapas but included an environmentalist discourse legible to international funders. In this way, environmentalists in Chimalapas attempted both to create new practices and to link old practices to new expressions of culture and identity.     

Biological vs. social, economic and political priority-setting in conservation

The most influential conservation priority‐setting approaches emphasize biodiversity and threats when deciding where to focus investment. However, socio‐economic and political attributes of nations influence the effectiveness of conservation actions. A combination of biological and sociological variables in the context of a ‘return on investment’ framework for establishing conservation priorities was explored. While there was some overlap between megadiversity nations and return on investment priorities, only a few countries emerged as high priorities irrespective of which factors were included in the analysis. Conversely, some countries that ranked highly as priorities for conservation when focusing solely on biological metrics, did not rank highly when governance, population pressure, economic costs and conservation needs were considered (e.g. Colombia, Ecuador, Indonesia and Venezuela). No priority‐setting scheme is a priori superior to alternative approaches. However, the analyses suggest that attention to governance and return on investment may alter biocentric assessments of ideal conservation investments.     

Conflicting demands on a modern healthcare service: Can Rawlsian justice provide a guiding philosophy for the NHS and other socialized health services?

We explore whether a Rawlsian approach might provide a guiding philosophy for the development of a healthcare system, in particular with regard to resolving tensions between different groups within it. We argue that an approach developed from some of Rawls’ principles – using his ‘veil of ignorance’ and both the ‘difference’ and ‘just savings’ principles which it generates – provides a compelling basis for policy making around certain areas of conflict. We ask what policies might be made if those making them did not know if one was patient, doctor, nurse or manager – in this generation or the next. We first offer a brief summary of Rawls’ approach and how we intend to extrapolate from it. We examine how this adapted Rawlsian framework could be applied to specific examples of conflict within healthcare; we demonstrate how this framework can be used to develop a healthcare service which is both sustainable (in its training and treatment of staff, and in encouraging research and innovation) and open (to protect the powers and opportunities of those using the health service). We conclude that while Rawls’ approach has previously been rejected as a means to address specific healthcare decisions, an adapted veil of ignorance can be a useful tool for the consideration of how a just health service should be constructed and sustained. Turning the theoretical into the practical (and combining Rawls’ thought experiment with Scanlonian contractarianism), managers, doctors, patients, carers and nurses could come together and debate conflicting issues behind a hypothetical veil.     

What Is Tana Ulen Good For? Considerations on Indigenous Forest Management, Conservation, and Research in the Interior of Indonesian Borneo

Nongovernmental organizations active in the field of biodiversity conservation such as the World Wildlife Fund (WWF), have contributed to the legitimation of unproven assumptions and romantic notions about forest people as traditional conservationists. In this paper, I will look at a form of indigenous forest tenure, tana ulen, in the area of the Kayan Mentarang National Park, East Kalimantan, Indonesia. I explore how tana ulen has been used and interpreted by local communities and WWF staff in relation to emerging issues of community rights and conservation of biodiversity in the area. In doing this, I argue that without an account that discloses the ways in which forms of forest management are variably affected by and effecting the social, economic, and ecological circumstances in which they are situated, we would be unable to understand local practices and, consequently, would be unprepared to design viable policy alternatives with regard to community-based management of conservation areas.     

The roots of ethics: an anthropological approach

The roots of ethics are to be found within man's freedom and his ability to pursue values from the choices he makes. These values may be sought within the structure of the human being. Some of these values will correspond to man's vital needs (such as socializing, cooperation, family ties, etc.), yet they are not to be interpreted as being genetically determined, since they are consciously interiorized and experienced and planned at both individual and group level. Other values, such as religion, a moral sense, or art transcend those needs strictly linked with physical life. These values may be considered to be “natural universals” or ‘trans-cultural” values because they are to be found in various cultures. The fact that they offer man an advantage, does not necessarily mean that they are genetically determined or that they have been fixed through selection processes. These can be extended to include the values that have matured from the historical experience of single human beings and groups. The transcendental value of the person-man as opposed to infra-human beings, has also been confirmed as a priority criterion for value judgements and for a rational ethics, particularly within the field of bio-ethics.