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Whaling is a globally controversial topic, and Faroese drive-style whaling, grindadráp, is no exception. A complex common-pool resource (CPR) institution, viewable from multiple moral, social, economic and political viewpoints, grindadráp is a challenge to assess. Responding to calls to utilise more relationship-centred and multiperspectival approaches to studying CPRs, this article examines grindadráp utilising the theory of socio-cultural viability, which asserts diverse understandings of the world can be classified within a fourfold typology and that 'successful' institutions draw on all four social solidarities in dealing with challenges that arise. The analysis reveals how throughout grindadráp's history its place in Faroese society has been maintained through the enforcement of a largely egalitarian conceptualisation. However, in meeting various challenges around the distribution of meat, sustainability and killing methods, the institution has accepted solutions utilising alternative conceptualisations. It is this adaptability which has allowed grindadráp to remain a popular part of Faroese society, even as dependence on pilot whale meat has declined. The issue of toxins in pilot whale meat is found to be arguably the greatest threat to grindadráp, undermining the egalitarian foundations of the practice, the response to which is something that Faroese society is currently in the process of negotiation.

[The late-Soviet social mobilization: the neformaly movement during the perestroika]The late-Soviet social mobilization was characterized by a mass grassroots organization of groups with numerous ideological orientations and political preferences. One of the significant influences came in the form of the informal or neformaly movement. Since 1987 the term is usually associated with socially oriented and political groups (from democrats to anarchists, from monarchists to social-democrats) that cooperated with each other in a broad spectrum of (often apolitical) initiatives in education, culture, environmental protection, sports, etc. They distanced themselves from the state and state-affiliated structures as well as from the new "democratic leaders" emerging from the old party elites. They relied upon horizontal organizational processes and aimed to saturate existing political structures with a new democratic content. Aleksandr Šubin's article describes the process of how the neformaly movement became a driving force for the establishment of political pluralism and the foundation of civil society in Russia.Publication history: Published original.(Published 8 February 2017)Citation: Šubin, Aleksandr V. (2017) "Den sensovjetiska sociala mobiliseringen: neformaly-rörelsen under perestrojkan", in Från perestrojka till Bolotnaja. Utvecklingen av ett ryskt civilsamhälle, special issue of Arkiv. Tidskrift för samhällsanalys, issue 7, pp. 27–55. DOI: https://doi.org/10.13068/2000-6217.7.1 ; Den sensovjetiska sociala mobiliseringen karakteriserades av omfattande gräsrotsorganisering av grupper med olika ideologiska inriktningar och politiska preferenser. En av de mest inflytelserika miljöerna var den informella rörelsen, eller neformaly-rörelsen, som bestod av sociala och politiska grupper (med allt från demokrater till anarkister, monarkister till socialdemokrater) som samarbetade med varandra inom ett brett spektrum av initiativ inom utbildning, kultur, miljöskydd, idrott etc. De distanserade sig både från staten och andra officiella sammanhang, och från de nya "demokratiska ledarna" som kom från de gamla partieliterna. De skapade horisontella organisationsprocesser och syftade till att mätta de existerande politiska strukturerna med ett nytt demokratiskt innehåll. Aleksandr Šubins artikel beskriver hur den informella rörelsen etablerades som en drivande kraft för utvecklingen av politisk pluralism och lade grunden för det civila samhället i Ryssland.Publiceringshistorik: Originalpublicering.(Publicerad 8 februari 2017)Förslag på källangivelse: Šubin, Aleksandr V. (2017) "Den sensovjetiska sociala mobiliseringen: neformaly-rörelsen under perestrojkan", i Från perestrojka till Bolotnaja. Utvecklingen av ett ryskt civilsamhälle, specialnummer av Arkiv. Tidskrift för samhällsanalys, nr 7, s. 27–55. DOI: https://doi.org/10.13068/2000-6217.7.1

We live in a moment of hardening of nationalist discourses against immigration and racial minorities. In this conservative climate, Canada prevails as a benchmark for multicultural integration. However, there are voices within the nation that question this image of harmony. The case of the Black Vancouver community has not yet been studied in depth in this regard. This article of reflection aims to contribute to the debate on the relations of the nation-state and subaltern groups, and how they manifest themselves in the multicultural city. Vancouver has been chosen as a paradigmatic space because of its transcultural character built on indigenous lands. The object of study was the literature of Wayde Compton author and black activist of the city. Stemming from theories of the socio-spatial dialectic of Edward Soja and Leonie Sandercock, this article analyses the connection between the city, its representation in literature and its effects on social relationships. The work of Compton and its parallelism with the geo-history of Vancouver and subaltern ethnic communities were analysed. The result reaches a reading of Vancouver as a (post)colonial city and space of subaltern multiculturalism, regarding the official Canadian model, and colonialism that has made invisible to the Black Vancouver and the indigenous communities.