In this article, the author explores the cooperative aspects of mound construction in Late Iron Age Scandinavia. Arguing against the outdated but widely held view that only centralized rule could organize monument construction, he investigates how participation in mound construction affected the people of Sør-Fron in south-eastern Norway. He contends, first, that repeated participation in mound construction helped create a sense of belonging and shared identity, which was maintained through centuries of major environmental and political turmoil. Second, mound construction was part of an active and conscious strategy to limit aggrandizement and prevent centralization and concentration of power. Rejection of Christianity arguably worked in similar ways. The author concludes with considerations of approaches to Iron Age monuments, emphasizing the importance of consensus and community-building and the role of communal opposition to centralized rule.

Religious freedom is protected by section 2(a) of the Canadian Charter of Rights and Freedoms. Historically, the right has been understood in individual terms, though the courts have acknowledged a collective dimension to religion as expressed in a community of believers. Yet, the precise meaning of collective religious freedom has not been fully fleshed out. The current case law only encompasses a limited range of forms of collective religious expression and does not articulate a coherent theory as to why some collective 2(a) claims succeed while others fail. This paper draws on concepts from interpretive sociology to help clarify the existing jurisprudence and reveal a tension that is otherwise invisible over the status of volition/voluntariness in the collective religious freedom framework. Addressing this tension can help rationalize the Court’s jurisprudence and give resources to critics looking to change how the law encompasses collective religious experience.

Community-based environmental education is an important part of the sustainability project. Along with regulation and market-based instruments, adult learning and education in non-formal settings consistently features in the sustainability strategies advocated and implemented by government, community and industry entities.

Community-situated environmental education programs often feature didactic “messaging”™, public awareness and community-based social marketing approaches. Clearly, these approaches have limited capacity to stimulate the social learning necessary to reorient toward sustainability. Popular education provides a framework to break from these dominant modes of environmental communication and education and achieve outcomes of a different order. Popular educators build curriculum from the daily lives of community members, address their social, political and structural change priorities, and emphasise collective rather than individual learning. Their work creates opportunities for education as social action, education for social action, and learning through social action.

Case studies from Australia and the United States highlight opportunities for community educators to draw on the traditions and practices of popular education. Residents of contaminated communities organise “toxic tours”™ to bolster their campaigns for remediation. Residents and conservationists concerned about freeway construction incorporate learning strategies in their campaign plan to enhance peer learning, mentoring and prospects of long-term success. Advocacy organisations and research institutions work together to create formal and informal educational programs to strengthen and learn from social action. The principles derived from these case studies offer a starting point for collaboration and action research.

Over the past few decades, Australia has implemented increasingly restrictive measures to try and deter the arrival of asylum seekers. In our article, we review what is known in the literature about the antecedents of prejudice against asylum seekers. We outline 11 mechanisms, or variables, as being particularly important. We then draw out the practical implications as they relate to antiprejudice interventions. Within the research and implications, we discuss our own experiences of working directly with asylum seekers over the past decade and in running antiprejudice interventions. We conclude that even though the situation is bleak in Australia at the time of writing this article (at the end of 2014), we must continue with attempts to combat the demonisation of asylum seekers both on an individual level and a structural level.

This article examines how portrayals of Javanese and Indonesian in language policy, the media, and educational settings might lead to enregisterment. This process of association of context to language over time and across space represents knowledge that Indonesians can appropriate in talk. A multidisciplinary approach is used to examine audio and video recordings of Javanese-Indonesian bilingual talk conducted in meetings held in a government office in Central Java, Indonesia. Although the findings are contrary in some ways to earlier descriptions of Javanese and Indonesian usage – for example, in talk containing code alternation there is no one-to-one relationship between hierarchical social relations and code – nevertheless such contradictions can be accounted for by viewing the enregisterment process as merely providing “constituting possibilities” to speakers in situated interaction.I would like to thank the Faculty of Letters, Diponegoro University and the Indonesian Institute of Sciences for help in gaining permission to conduct research in Indonesia. I would also like to thank the Faculty of Humanities and Social Sciences, La Trobe University (LTU), and the Wodonga campus of LTU for the sabbatical leave to conduct this research and for three grants that supported fieldwork in Indonesia. Most important, I would also like to thank the participants in this research, who cannot be named here. Finally, I would like to thank Cecep Wihandi and Junaeni Goebel for their help with initial transcriptions, and Paul Black, Pauline Savy, Peter Burns, two anonymous reviewers, and Barbara Johnstone for their valuable feedback on this work, although all errors remain mine.