Abstract: Buen vivir is an indigenous conception of well-being that has recently entered the Latin American debate on development. Overcoming the mainstream Western conception of development based mainly on economic growth, buen vivir emphasizes the importance of indigenous culture, the natural environment, and collective well-being. This article reports on an ethnographic study of self-managed grass-roots economic initiatives created by indigenous Mayan communities in the Mexican state of Chiapas. It focuses on identifying the enabling factors that have supported the emergence of these enterprises and the impact they have had on improving indigenous well-being. The main findings pinpoint the capacity of community enterprises to address a plurality of goals by selforganizing to meet indigenous peoples’ unsatisfied needs, which are not only social and economic but also political, cultural, and environmental.

Abstract: This article provides a snapshot of social and solidarity economy (SSE) institutions and activities in two differing regions of the world in order to reflect on how the SSE is being conceptualized and practised in varying contexts and cultures. The SSE is a growing social movement that includes a range of activities that share common values, including solidarity and mutual support, with a focus on community level development. We consider the case of Geneva, Switzerland - where the APRES Chamber federates more than 260 SSE enterprises - and that of Metro Manila, the Philippines - where Asia's solidarity economy council is headquartered. Our main findings are that actors in Geneva are more focussed on putting established SSE guiding principles into practice within their organizations at the community level, while actors in Metro Manila are engaged in a broader vision of achieving solidarity across supply chains and throughout the country. We conclude that the SSE has the potential to become the economy of sustainability, working towards more sustainable community development. For this, greater coherence is needed, not only within organizations, but between activities, communities and regions of the world.

Abstract: This paper draws on the experience of conducting participatory video in the Rift Valley of Kenya after the 2007-2008 post-election crisis, when the country underwent a period of intense ethnic violence. By linking development communication to conflict transformation theory, this article offers a framework that highlights the impact that communication for social change can have in post-conflict settings through the use of participatory media. It shows how this type of media productions can contribute to re-establishing relationships and creating a shared understanding of the conflict, while building the view of an interconnected future among opposing groups. In this case study, I illustrate how a collection of participatory videos became a peacebuilding tool for the youth in the Rift Valley. Through the information gathered from the interviews with young victims and perpetrators of the Kenya Post-election Violence, I discuss how both the filming and the screening of these films have opened a dialogue between different groups and contributed to processes of social change.

Abstract: Community organizing refers to a particular way of working in public life that aims to enhance the capacity of community leaders to act for the common good in collaboration across civil society. In the last two decades, this practice, founded in the United States, has spread to Germany, the United Kingdom, Canada and Australia. This article develops a definition of community organizing, then explores the history of the practice. The article focuses on the translation of community organizing to Australia and the development of the Sydney Alliance. The article identifies a series of ‘key factors’ that helped create a successful adaptation of community organizing ‘universals’ to another country. In doing so the article applies several frameworks developed in Power in Coalition to help understand the successes and challenges that the Sydney Alliance has endured (Tattersall (2010) Power in Coalition: Strategies for Strong Unions and Social Change, Cornell University Press, Ithaca, NY). The author has a distinctive perspective, as she was the founder of the Sydney Alliance as well as the author of Power in Coalition. The article does not pretend to provide ‘objective’, disinterested observation, but is presented from the vantage point of active participant observation. *Address for correspondence: Amanda Tattersall, Room 342 Madsen Building, School of Geosciences, University of Sydney 2006, Sydney, NSW, Australia; email: amandatattersall@gmail.com & Oxford University Press and Community Development Journal. 2015 All rights reserved. For permissions, please email: journals.permissions@oup.com doi:10.1093/cdj/bsv018 Advance Access Publication 8 June 2015 380 Community Development Journal Vol 50 No 3 July 2015 pp. 380–396 by gest on Jne 4, 2015 http://cdjrdjournals.org/ D ow nladed from

Abstract: The field of human services is increasingly adopting narrow practice approaches, driven by contemporary funding priorities. Such approaches reflect a reductionist understanding of human need, and run contrary to the wisdom, accumulated knowledge, experience, evidence and ethics of social and community development work. Drawing from a small group of refugee women's accounts of everyday challenges as well as their efforts to develop personal agency in resettlement, this paper highlights the mismatch between the complexities that such women face in everyday settlement processes and the focus of services available to them. It argues for a more responsive person-in-environment focus that could enable and enhance women's own efforts and aspirations for themselves and their children. The current tendency towards case management and away from community development is contributing to what we call the diminishing architecture of community development, and therefore represents a shift that is difficult to reverse. Refugee settlement work requires developmental actions within the cultural group, between new arrivals and the host community, and between new arrivals and the host society's resources systems and structures. Concurrently, the field needs to reclaim a broader paradigm of human service practice allowing for joined up, locality-based, capacity building work that is responsive to people, contexts and specific issues emerging over time. A broader funding paradigm that values social and community knowledge and practice, locality work and enables on-going, incremental, proactive changes is also needed.

Abstract: This article explores the use of photovoice in understanding the roles and experiences of community development workers in Uganda and how such methodology can foster dialogue. Community development workers, attached to a local development organisation, took photographs and engaged in discussions about their roles and experiences. The rich and generative photovoice exercise revealed four major themes, namely, social progress/development (enkurakurana), cooperation (enkwatanisa), education (eby'enyegesa) and our challenges (ebizibu byaitu )i n the experiences of these community development workers. In addition to such an insiders' view of community development through photographs, the article discusses an emergent conceptual framework of five types of dialogue which photovoice methodology can foster in community development research. The article argues that photovoice can richly serve development research given its inherent participatory, critical and emancipatory character. Photovoice fosters multiple forms of dialogue and in so doing, allows people to picture and name their world.

Abstract: Urban space has the potential to shape people's experience and understanding of the city and of the culture of a place. In some respects, murals and allied forms of wall art occupy the intersection of street art and public art; engaging, and sometimes, transforming the urban space in which they exist and those who use it. While murals are often conceived as a more ‘permanent’ form of painted art there has been a trend in recent years towards more deliberately transient forms of wall art such as washed-wall murals and reverse graffiti. These varying forms of public wall art are embedded within the fabric of the urban space and history. This paper will explore the intersection of public space, public art and public memory in a mural project in the Irish city of Cork. Focussing on the washed-wall murals of Cork's historic Shandon district, we explore the sympathetic and synergetic relationship of this wall art with the heritage architecture of the built environment and of the murals as an expression of and for the local community, past and present. Through the Shandon Big Wash Up murals we reflect on the function of participatory public art as an explicit act of urban citizenship which works to support community-led re-enchantment in the city through a reconnection with its past.

Abstract: This is the second part of an edited transcript of an interview with Gustavo Esteva that took place during a Thinkery on the Commons held in Dublin in June 2014, a full recording of which is available on the journal’s companion website, CDJ Plus (http://www.oxfordjournals.org/cdjc/cdj-events/ commons-sense-a-thinkery-on-the-commons ). The fi rst part is published in the previous issue of theCommunity Development Journal (50(3)). One of the contributors to the Community Development Journal’s Special Supplement on the commons (Esteva, 2014), Gustavo Esteva is a Mexican commons activist, post-development theorist and ‘deprofessionalized intellectual’. Advocating an understanding of the commons as first and foremost an activity, a way of people relating to each other and the natural world, rather than a thing or a natural resource, Gustavo asserts that certain kinds of contemporary ‘commoning’ constitute the beginnings of a new post-capitalist society. He has two key sources of inspiration: the ideas of the Austrian-born philosopher and ascetic Ivan Illich (1926 –2 002), and the new way of living and governing of the Mexican Zapatistas that has emerged since the 1994 uprising of indigenous people calling themselves the Zapatista National Liberation Army. In the first part of the interview Gustavo explains some of the conceptual tools offered by Ivan Illich, along with his rejection of the project of development, and his commitment to interculturality, the possibility of real dialogue between people with fundamentally different worldviews. Emphasizing that social relationships are fundamental to any community organizing and commoning, he explains the interactions with others and technologies that Illich argued characterize a ‘convivial’ society. This second part of the interview, which includes challenging questions and comments from the floor, explores different traditions of thinking, speaking and acting in the contemporary commons movement. This movement, which is flourishing in various parts of the world today, includes highly diverse

Abstract: This is the first part of an edited transcript of an interview with Gustavo Esteva that took place during a Thinkery on the Commons held in Dublin in June 2014, a full version of the recording being available on the journal’s companion website CDJ Plus (http://www.oxfordjournals.org/cdjc/ cdj-events/commons-sense-a-thinkery-on-the-commons). A contributor to the Community Development Journal’s Special Supplement on the commons (Esteva, 2014), Gustavo Esteva is a Mexican commons activist and postdevelopment theorist who describes himself as a ‘deprofessionalized intellectual’. Advocating an understanding of the commons as first and foremost an activity, a way of people relating to each other and the natural world, rather than a thing or a natural resource, Gustavo asserts that certain kinds of contemporary ‘commoning’ are the beginnings of a new post-capitalist society. He has two key sources of inspiration: the ideas of the Austrian-born philosopher and ascetic Ivan Illich (1926‐2002), and the new way of living and governingof the MexicanZapatistas.In hisview,since the 1994uprising of indigenous people calling themselves the Zapatista National Liberation Army, the Zapatistas have practiced radical democracy and redefined the good life (Esteva 1992, 2010). In this first part of the interview Gustavo explains some of the conceptual tools offered by Ivan Illich that can be of use to ‘commoners’. Additionally, he explains why he shares Illich’s rejection of the project of development, and his commitment to interculturality, the possibility of real dialogue between people with fundamentally different worldviews. Emphasizing that social relationships are fundamental to any community organizing and commoning, he elucidates the interactions with others and technologies that Illich argued characterize a ‘convivial’ society. The second part of the interview, which will be published in the next issue of the Community Development Journal(50(4)),exploresdifferenttraditionsofcommonsthinkingandactivism

Abstract: The policy language of recent UK governments in relation to ‘activating' communities has drawn on images of ‘community’ as coherent constructions – communities of place – recognizable to their members who are capable of concerted action. From this conceptual basis, localities identified as ‘ineffective’ are encouraged to become ‘successful, integrated communities’ through government action such as New Labour’s Working Together neighbourhood policies and the more recent Big Society initiatives of the Conservative-led Coalition Government. The shared fallacy is that individuals are policy-receptive actors with the potential to engage in community life ‘successfully’ (consensually)once ‘empowered’ to do so. This paper questions the efficacy of applying politically neutralized values of empowerment, community and participation in government policy to ‘real world’ communities by applying the lessons of a case study of the lived experience of community action in the late 1990s, during an arguably golden policy era of government sponsored community participation. In this study, the work of Georg Simmel was used to highlight the dynamism of human associations and the co-presence of apparently contradictory currents of conflict and co-operation. Qualitative network analysis illustrated the webbed intricacies of participating in ‘community’ and the importance of recognizing conflict as an element of the whole process of participation – which should not be elided by policy makers. The paper concludes that conflict has a positive role to play in sustainable community processes: it is both an undeniably inherent element of participation and a democratic imperative.

Abstract: Providing development inputs like electrical energy is a formidable task in many parts of the developing world. The generally rural nature of developing countries makes it necessary to devise innovative ways of getting electricity to the non-urban majority. It is also imperative that adequate and productive electrical power is made available, for sustainable development to be achieved by rural communities and by extension the national economies. Therefore, institutional and other innovations are being continuously mooted to meet the challenges; and it is in this context that rural electricity co-operatives have been introduced to developing countries. The co-operatives are promoted largely because of their social strengthening characteristics. However, questions arise as to whether social capital upon which the co-operatives are based is a facilitator or an impediment to the co-operatives, and the sustainable development that is ultimately targeted. It is argued in this paper that rather overstretched virtues of social capital mask undesirable elements of the capital. Importantly, organizations like co-operatives that depend on it can fail because of the neglected dark aspects. Empirical evidence from Kenya is used to support the contention. It is concluded that electricity co-operatives could remain a far-fetched possibility, unless desirable and undesirable characteristics of social capital are carefully taken into account.

Abstract: Drawing on original empirical research and theories of cultural geography, this article investigates the multiple ways community is produced, understood and valued through a closer interrogation of the community centre as a contested site. The paper investigates the symbolism of the buildings [see Dovey, K. (1999) Framing Places: Mediating Power in Built Form. Routledge, London] as they are claimed and framed by local government; the use of the buildings and how this contributes to what we might call the overall assemblage or forming of the building [see Lees (Towards a critical geography of architecture: the case of ersatz colosseum. Cult. Geograp.; 2001 8:51–86), De Landa (2006) A New Philosophy of Society: Assemblage Theory and Social Complexity, Continuum, London, Jacobs (A geography of big things, Cult. Geograph. 2006;13:1–27)]; the affect of the buildings or architecture on community use [see Thrift, N. (2004) Intensities of feeling: towards a spatial politics of affect, Geografiska Annaler: Series B, Human Geography, 86(1), 57–78]; and disruptive, haptic, unintended or ‘queer’ use of such spaces (see Grosz (2001) Architecture from the Outside: Essays on Virtual and Real Space, MIT Press, Cambridge, MA). In so doing, we argue that an investigation of architecture can offer key insights and contributions to debates in wider policy, particularly in relation to the values and affordances of ‘community’ in the UK today. By focusing on the community centre, we also shift the existing focus of much architectural research away from what Jacobs has called ‘big things’ [Jacobs (A geography of big things, Cult. Geograph. 2006;13:1–27, pp. 4–5)] onto ordinary, everyday and mundane architectures of community centres. Secondly, we argue that, particularly the newer breed of ‘community facing social enterprise centres’, construct and imagine notions of communities in inherently problematic ways, and while in some instances such productions and imaginings are disrupted through use, the architecture nevertheless continues to be claimed by local government as a powerful indicator of (a particular notion and construction of) community.

Abstract: Social marketing is the application of marketing theory to social issues. A significant drawback, though, is that practitioners are encouraged to assume high levels of agency among their target audiences, often while developing programmes aimed at very disadvantaged groups. However, some social marketers work openly and collaboratively at neighbourhood level to co-create change with the people who would usually be cast in the much more passive role of an audience. This article describes a project that adopted these principles, working with people in two deprived neighbourhoods to co-create strategies to reduce risky drinking. Locals used alcohol to cope with feelings of being trapped, emotionally and socially isolated with limited access to employment and facilities. A mobile services hub with a street cafe was piloted for 4 days. This project is an example of the potential for overlap between social marketing and community development and suggests that practitioners could learn from each other's expertise. The article concludes with a review of social marketing's role in situations where structural barriers to behaviour change are high, finishing with a call for social marketers and community developers to open themselves to collaboration.