Waarom worden bepaalde kunstenaars gekozen en andere niet? Wat is doorslaggevend in selectieprocessen binnen de professionele kunstwereld? Kunst in netwerken biedt op deze vragen een antwoord voor de sectoren van de hedendaagse dans en de beeldende kunst met een handig schema dat ook bruikbaar is voor andere sectoren van culturele productie zoals popmuziek of design. Via een cultuursociologische analyse wordt nagegaan hoe verschillende maatschappelijke aspecten een invloed uitoefenen op artistieke selectieprocessen. Daarbij komen onder andere de politieke invloeden, de onderlinge concurrentie tussen ‘kunstbeslissers’, organisatorische overwegingen, rol van vriendschapsrelaties en professionele overeenkomsten aan bod. Tegelijkertijd vertelt dit boek een geschiedenis van de hedendaagse dans en de beeldende kunst tussen 1980 en 2000 in Vlaanderen. Dat alles gebeurt gedocumenteerd met archiefmateriaal (briefwisselingen, contracten, financiële balansen, sponsor- en subsidiecijfers, artikelen, programmaboeken, catalogie,…) Aan de hand van interviews met kunstenaars, dansprogrammatoren, zakelijk leiders, museumdirecteuren, galeriehouders, verzamelaars, ambtenaren, commissieleden en politici wordt dat materiaal versterkt en kleurrijker gemaakt. Ten slotte formuleert Kunst in netwerken een uitvoerige kritiek op een van de belangrijkste kunstsociologische theorieën van de laatste twintig jaar, met name die van Pierre Bourdieu, waarin het kunstwerk nauwelijks lijkt mee te spelen. Andere sociologische insteken zoals die van Nathalie Heinich en de Actor Netwerk Theorie kunnen een uitweg bieden.
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This module for Involving Anthropology presents an account of one of the plenary debates held at the International Union of Anthropological and Ethnological Sciences (IUAES) World Congress held at Manchester University, 5-10 August 2013. The module begins with a brief introduction to provide the context for the debate, which included two speakers for (Amita Baviskar and Don Nonini) and two speakers against (Helen Kopnina and Veronica Strang) the motion: ‘Justice for people must come before justice for the environment’. The introduction is followed by an edited transcript of John Gledhill’s welcome and introduction, the texts of the arguments made by each speaker for and against the motion (with the exception of Veronica Strang, whose presentation is being published elsewhere a summary of the comments and questions subsequently invited from the floor of the hall, and then a transcript of the responses of the presenters. https://doi.org/10.1080/00664677.2015.1102229 https://www.linkedin.com/in/helenkopnina/
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By supporting creation of protected areas, conservation projects are known to bring economic prosperity to the local communities, but also incite criticism. A common theme in the critique of conservation organizations is the proximity to neoliberal agencies seeking to capitalize on environment, which disadvantage the local communities. Community participation has been proposed as a panacea for neoliberal conservation. However, conservation efficacy is not always contingent on the community involvement and reliance on ‘traditional’ practices in protected areas has not always benefitted biodiversity. Simultaneously, critique of conservation ignores evidence of indigenous activism as well as alternative forms of environmentalism which provide a broader ethical support base for conservation. This article highlights the challenges and contradictions, as well as offers hopeful directions in order to more effectively ground compassionate conservation. https://doi.org/10.1080/23251042.2015.1048765 https://www.linkedin.com/in/helenkopnina/
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This chapter addresses environmental education as an important subject of anthropological inquiry and demonstrates how ethnographic research can contribute to our understanding of environmental learning both in formal and informal settings. Anthropology of environmental education is rich in ethnographies of indigenous knowledge of plants and animals, as well as emotional and religious engagement with nature passed on through generations. Aside from these ethnographies of informal environmental education, anthropological studies can offer a critical reflection on the formal practice of education, especially as it is linked to development in non-Western countries. Ethnographic and critical studies of environmental education will be discussed as one of the most challenging directions of environmental anthropology of the future. This is an Accepted Manuscript of a book chapter published by Routledge/CRC Press in "Environmental Anthropology: Future Directions" on 7/18/13 available online: https://doi.org/10.4324/9780203403341 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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This introduction presents an overview of the key concepts discussed in the subsequent chapters of this book. The book introduces the development of environmental anthropology as a distinct sub-field and its central theoretical issues, and provides extensive intellectual histories and commentary by the contributors. It investigates the sub-fields of environmental anthropology and provides a wide breadth of lenses through which to view the human-environmental relationship. The book delves into the connections between knowledge, belief, and sustainability, and the rich repository of ethical history and practical knowledge that can inform current sustainability efforts. It addresses the urgent issues related to resilience and vulnerability to natural hazards, disasters, and the rippling effects of climate change. The book explores recent developments in the relationship between anthropology and the environment from the perspective of justice. It focuses on the important intersections of health, population, and the environment, combining insights from different sub-disciplines related to anthropology. This is an Accepted Manuscript of a book chapter published by Routledge/CRC Press in "Routledge Handbook of Environmental Anthropology". on 08/12/16 available online: https://doi.org/10.4324/9781315768946 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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According to the critics of conventional sustainability models, particularly within the business context, it is questionable whether the objective of balancing the social, economic and environmental triad is feasible, and whether human equality and prosperity (as well as population growth) can be achieved with the present rate of natural degradation (Rees 2009). The current scale of human economic activity on Earth is already excessive; finding itself in a state of unsustainable ‘overshoot’ where consumption and dissipation of energy and material resources exceed the regenerative and assimilative capacity of supportive ecosystems (Rees 2012). Conceptualizing the current ‘politics of unsustainability’, reflected in mainstream sustainability debates, Blühdorn (2011) explores the paradox of wanting to ‘sustain the unsustainable, noting that the socio-cultural norms underpinning unsustainability support denial of the gravity of our planetary crises. This denial concerns anything from the imminence of mass extinctions to climate change. As Foster (2014) has phrased it: ‘There was a brief window of opportunity when the sustainability agenda might, at least in principle, have averted it’. That agenda, however, has failed. Not might fail, nor even is likely to fail – but has already failed. Yet, instead of acknowledging this failure and moving on from the realization of the catastrophe to the required radical measures, the optimists of sustainable development and ecological modernization continue to celebrate the purported ‘balance' between people, profit and planet. This is an Accepted Manuscript of a book chapter published by Routledge/CRC Press in "A Future Beyond Growth: Towards a Steady State Economy" on 4/14/16 ,available online: https://doi.org/10.4324/9781315667515 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Social scientists of conservation typically address sources of legitimacy of conservation policies in relation to local communities’ or indigenous land rights, highlighting social inequality and environmental injustice. This chapter reflects on the underlying ethics of environmental justice in order to differentiate between various motivations of conservation and its critique. Conservation is discussed against the backdrop of two main ethical standpoints: preservation of natural resources for human use, and protection of nature for its own sake. These motivations will be examined highlighting mainstream conservation and alternative deep ecology environmentalism. Based on this examination, this chapter untangles concerns with social and ecological justice in order to determine how environmental and human values overlap, conflict, and where the opportunity for reconciliation lies, building bridges between supporters of social justice and conservation. https://www.springer.com/gp/book/9783319713113#aboutBook LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Vier jaar na de invoering van de Wet maatschappelijke ondersteuning (Wmo) verschuift de focus van de oorspronkelijke innovaties naar het overeind houden van zorgkwaliteit (en -kwantiteit), in een context van versobering van overheidsuitgaven. Er ontstaat schaarste aan formele hulpverlening. Die schaarste was al voorzien in de Wmo, maar wordt door de economische crisis van de afgelopen jaren indringender. Op dezelfde voet doorgaan is geen optie, besparen via kleine ingrepen levert weinig op. Het roer moet om, het is tijd voor fundamentele keuzes. In deze publicatie wordt gezocht naar strategieën om te komen tot duurzame zorg. Daarbij gaat de aandacht vooral naar vitale coalities tussen formele en informele zorg. Deze publicatie bevat de eerste resultaten van de Wmo-werkplaats Noord-Brabant.
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Zelfhulp is wellicht zo oud als de mensheid. In alle tijden zullen er wel lotgenoten geweest zijn die elkaar opzochten en bij elkaar steun en toeverlaat zochten. Het bestaan van zelfhulp werd echter lange tijd niet onderkend, het werd niet expliciet gemaakt. Met de komst van de AA veranderde dit. In deze tekst wordt de ontwikkeling van zelfhulp in Nederland beschreven, en de relevantie van zelfhulp in de zoektocht naar betere samenwerking tussen formele en informele hulpverlening.
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