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AbstractThis article explores some key considerations around determining who should have the right to control access to, and benefit from, traditional knowledge and intangible cultural heritage. It highlights the complexities involved in these considerations by examining in detail the different claims to control by different segments of the population in regard to two case studies: Samoan tattooing and the Vanuatu land dive. It uses insights from this analysis to problematize the assumptions about the use of concepts such as "community" in legislation designed to protection traditional knowledge and expressions of culture, and it also reflects on what effect such legislative developments may have on the cultural industries initiative and the implementation of the Convention on Intangible Cultural Heritage.

AbstractWe explore how street‐level bureaucrats (SLBs) as 'agents of the state' operate in circumstances where there is very little state, at least as state form is understood in the context in which street‐level bureaucracy theorising has developed. Using the example of post‐conflict Bougainville, we suggest SLBs actually construct the state through their wide‐flung and deep networks of relationality. We propose that SLBs in the majority world may be helpfully understood through utilising two different lenses of the state, both of which tell an accurate but only partial story. The first lens is the edifice of the Weberian or Bureaucratic state and the second lens is that we term the Relational state. We illustrate how these two lenses together provide a more complete understanding and analytical insights into the role of SLBs through drawing upon our empirical data.

This paper develops the theory of the social contagion of violence by proposing a four-part analytical framework that focuses on: (1) contagious narratives and the accompanying behavioural script about the use of violence as a response to those narratives; (2) population susceptibility to these narratives, in particular the role of worldviews and the underlying emotional landscape; (3) mechanisms of transmission, including physical and online social networks, public displays of violence and participation in violence; and (4) the role of contagion entrepreneurs. It argues that a similar four-part approach can be used to identify and imagine possibilities of counter-contagion. The application of the theory is illustrated through examination of the recent epidemic of violence against individuals accused of practising sorcery in the Enga province of Papua New Guinea, a place where such violence is a very new phenomenon.

1. Environmental Restorative Justice: An introduction and an invitation -- 2. Restorative justice, repairing the harm and environmental outcomes -- 3. Restorative justice and environmental criminal law: A virtuous interplay -- 4. Restorative justice and Earth jurisprudence -- 5. Nature's rights and developing remedies: Enabling substantive and restorative relief in civil litigation -- 6. Earth trusteeship and the sovereign state -- 7. Turning up the restorative dial in environmental regulation with an Adaptive Learning Loop -- 8. Participatory governance and restorative justice: What potential blending in environmental policymaking? - 9. Climate reparations, compensation, and intergenerational restorative justice -- 10. Meeting on thin ice: The potential for restorative climate justice in de-glaciating environments -- 11. Environmental restorative justice in transitional settings -- 12. The importance of environmental restorative justice for the United Nations Decade on Ecosystem Restoration (2021- 2030) -- 13. Restorative justice for illegal harms against animals: A potential answer full of interrogations -- 14. Towards environmental restorative justice in South Africa: How to understand and address wildlife offences -- 15. Exploring environmental restorative philosophy for victims: The pollution and life-world in Minamata, Japan -- 16. The art of repair: Restorative responses to environmental harm and ecocide -- 17. Harm to knowledge: Criminalising environmental movements speaking up against megaprojects -- 18. Looking for the restoration in restorative justice's response to civil disobedience -- 19. Environmental restorative justice in the Philippines: The innovations and unfinished business in waterways rehabilitation -- 20. Restoring justice and environmental knowledge in Sámi reindeer husbandry? - 21. Restor(y)ing the past to envision an 'other' future: A decolonial environmental restorative justice perspective -- 22. Socio-environmental harms in Chile under the restorative justice lens: The role of the state -- 23. Restorative justice conferencing in a New Zealand environmental offending context: Two models -- 24. Comparing institutional responses to the mining tailings dams collapses in Mariana and Brumadinho (Brazil) from an environmental restorative justice perspective -- 25. Restorative environmental justice with transnational corporations -- 26. Environmental restorative justice: Activating synergies.

AbstractThis article describes an environmental crisis in Iran that is actually a multidimensional crisis of law and policy. The article explores the restorative nodal governance response to such polycentric problems by weaving together five related ideas originating from criminologist and regulatory scholar Clifford Shearing: nodal governance; regulatory culture as a storybook (rather than a rulebook); justice as a better future; networked discovery of Awareness, Motivation, and Pathways for transformation; and a green ethic of care to guide transformation. We use an imaginary of a river to learn from a confluence of these ideas. They involve nodes of local governance organized by front‐line workers who restoried intertwined problems with an ethic of care. The challenge uncovered is that restorative microstrategies proved promising when steering powerless actors, but frayed when faced with factory owners. More aggressive strategies of nodal governance may bring forth more responsive escalation in order to confront privilege. Yet such strategies might be more creatively escalated as nodes of conversational regulation that reconfigure Shearing's five insights to transform landscapes of power. A coherence discovered inductively across these insights revolves around restorative nodal contestation of hegemony. Even lives as infused with domination as those found along the Kashaf River in Iran, where our case study is set, can be restored in counterhegemonic ways.

It is extremely difficult to gauge the nature and extent of sorcery accusation–related violence (SARV) at a national level in any country. In part this is due to under-reporting and because official health and justice records do not typically monitor whether incidents are linked to sorcery accusations. Papua New Guinea poses particular challenges because of its language and cultural diversity, and poor reach and reliability of data collection in government services that respond to SARV. The vast majority of literature on SARV in Papua New Guinea is qualitative in nature, and most is localised, with very few quantitative studies. ; AusAID