Suchergebnisse

The recent success of ethnolinguistic politics is considered to be the outcome of friction between the existing pattern of political integration & a set of relatively new SE conditions. The development of the latter is part of what may be implied in the phrase "postindustrial society." The Belgian pattern of political integration is characterized by very low levels of differentiation between the parties, the administration, & the voluntary organizations. It implies a mode of political participation in which the recent developments in the organization of labor, expansion of the tertiary sector, geographical mobility, & urbanization lead to political marginality for the groups concerned. This marginality expresses itself in support for ethnolinguism, which serves as an alternative route to political integration. This theory is evaluated on the basis of an ecological analysis of the success of an ethnolinguistic party (the front democratique des francophones [Democratic Francophone Front]) in the 1970 & 1976 communal elections. 2 Tables. Modified HA.

The legislation and regulations which seek to guarantee good governance in the Caribbean parts of the Dutch Kingdom are similar to the Netherlands. Nevertheless, the administrative performance in the West is significantly inferior to that of the latter. To explain this difference, this thesis highlights the fact that the legislation in the West codifies norms of conduct that are dominant in modern Western societies. However, due to the small-scale, the poverty and the stratification of the insular societies other norms of conduct are dominant in the Caribbean parts of the Dutch Kingdom. To maintain their position politicians depend on electoral support. Therefore they should act according to the norms of conduct that are generally accepted within society. As a result an incentive for politicians is manifest to act contrary to the appropriate line. In the practice of the Caribbean overseas territories this incentive results especially in political patronage. Yet, the examples of Barbados and Anguilla learn that despite the fact that small-scale, poverty and social stratification are unalterable good governance is still possible. Where, however, the high quality of governance in Barbados should especially be ascribed to the de-politicization of the distribution power of public goods of the executive branch, the high quality of governance in Anguilla is mainly due to the supervision of London. Because it should not to be expected that the administrative elite in the Caribbean parts of the Dutch Kingdom will adjust their state system on their own initiative, good governance will in the first place depend on the willingness of the Netherlands to play an active role in the local administrative affairs of the islands in the West.

What makes a happy city? How can a city respond adequately and resiliently to a crisis disrupting civic society? Answers to these timeless questions differ through time. A Miracle of St Martin – Utrecht a Happy City tells the story of Utrecht and St Martin. At the occasion of Utrecht's 900th anniversary as a free city, the book elucidates how the bond between Utrecht and its patron saint since the early Middle Ages inspired people to contribute to a happy city.
The book is designed as a diptych, focusing first on St Martin's Utrecht patronage around the year 900, when the settlement built within the walls of the former Roman castellum endured difficult times due to political and climatological troubles. Bishop Radbod (899/900-917) calls upon his fellow citizens to cultivate the commemoration of St Martin and to appeal to the saintly figure in times of hardship. The book includes a translation of Radbod's Miracle Story of St Martin and unravels the secrets of his Gregorian office for the summer feast of St Martin's Translation on July 4th.
The second part of the book focuses on St Martin's role in the multicultural twenty-first-century city of Utrecht. The popular St Martin's Parade establishes a new celebration of the saint with music, street art and a parade of lights. Reflecting on this newly (re-)invented tradition we discover St Martin anew as a symbolic figure representing values of the inclusive city in past and present.
The book is lavishly illustrated with images of St Martin and his cult in medieval and modern-day Utrecht.

The politicization of Belgian political parties since WWII has resulted in what is termed a "particracy," ie, a parliamentary democracy wherein party structures dominate the political decision-making process. The gradual institutionalization of party patronage within the parliament, ministerial cabinets, public administration, the judiciary, & mass media is discussed, examining mechanisms of recruitment & policy articulation. The process of within-party candidate selection is also considered, focusing on the shift away from rank-&-file participation toward central decisions by local & national party leaders, with a concomitant restructuring of "party discipline." Historical bases of the current patronage system are briefly considered, noting the prewar politicization of magisterial posts & the shift from reliance on party newspapers to party control of broadcast media administrators. Modified HA.

"De jonge Adolf Hitler werd tot tweemaal toe afgewezen voor een opleiding aan de Kunstacademie van Wenen. Door geldnood gedwongen werd hij 'broodschilder'. Hitler was geen begenadigd schilder, kunstenaar was hij wel. Zo ontwierp hij de partijsymboliek, maakte de bouwtekening voor de Berghof- zijn huis in de Beierse Alpen creëerde decors voor opera's, en maakte met grote precisie schetsen voor bouwwerken en monumenten. Hitlers smaak op gebied van kunst was aartsconservatief. In zijn ogen waren moderne kunstenaars 'kladschilders' en had de degeneratie van de kunst in 1910 ingezet. Eenmaal aan de macht liet hij honderden werken van progressieve kunstenaars uit musea verwijderen. Aanvankelijk kocht hij werk van Duitse schilders uit de 19e eeuw aan, later ook van oude meesters. Hij wilde zijn collectie onderbrengen in het nog te bouwen Führermuseum in Linz. Zijn verzamelwoede kende letterlijk en figuurlijk geen grenzen.". - [Provided by publisher]