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Much international attention has been focused upon the promotion of a civil society in Cambodia, able to demand transparency and accountability from the Cambodian government. This article argues that international agencies, although apparently supportive of civil society, have in fact undermined the representation of collective interests in Cambodia through insistence on highly regulated and atomizing modes of participation, aimed at demobilizing and depoliticizing contentious groups in Cambodian society, and routing contentious politics through internationally sanctioned sites of participation. This trend in international engagement is traced across three issue areas -human rights, labour rights, and common rights in the forestry sector. In each case, it is argued, international agencies promoting neo-liberal agendas have taken the lead, at the expense of potentially radical transnational networks. The international backing awarded to local organizations has been highly conditional, and these organizations have consequently found it difficult to find political space to develop as autonomous actors. Because of this, an increasingly authoritarian state has been able to isolate and repress radical individual leaders. The result has been a dramatic shrinking of space for public participation in politics over the past ten years.
This proceedings report presents the outcomes from an international workshop supported by the European Society of Human Reproduction and Embryology (ESHRE) and Alpha Scientists in Reproductive Medicine, designed to establish consensus on definitions and recommended values for Indicators for the assisted reproductive technology (ART) laboratory. Minimum performance-level values ('competency') and aspirational ('benchmark') values were recommended for a total of 19 Indicators, including 12 Key Performance Indicators (KPIs), five Performance Indicators (PIs), and two Reference Indicators (RIs).
This paper seeks to elucidate the symbolic and coercive dimensions of gift-giving in contemporary Cambodia. It is argued that gift-giving is enacted in such a way as to make self-conscious references to aspects of Cambodian ‘tradition’, but that these references are less important, in compelling assent, than the overt sense of threat that accompanies the donation of gifts. It is argued that the hitching of traditions of giving to mechanisms of inclusion and exclusion is widely rejected as lacking in any kind of cultural legitimacy, but that there are few opportunities available for the poor to make such rejection explicit. In this circumstance, acceptance of practices of regimentation as ‘traditional’ represents a strategy of surrender, rather than a culturally induced response.
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