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Madagascar's diverse marine ecosystems serve as critical biodiversity habitats and are also essential to the livelihoods, food security and culture of coastal people, including semi-nomadic Vezo fishers based along the southwest coast. Commercialisation of their traditional fisheries, rapid coastal population growth related to unmet family planning needs, and lack of alternatives to fishing in this arid region are resulting in the unsustainable exploitation of coastal resources. In response to these challenges, marine conservation organisation Blue Ventures has developed an approach to community-based conservation and development that reflects the inextricable links between humans, their health and the environment. We describe how this model has evolved in the Velondriake locally managed marine area, home to approximately 1 0,000 people, over the last decade through strong cross-sector partnerships. It has entailed the integration of community-based reproductive health services with locally led marine conservation initiatives including temporary octopus fishery closures, permanent marine reserves and alternative coastal livelihood activities such as aquaculture. All of these programmes are underpinned by community education that engages men, women, youth and children in both health and conservation topics. The provision of voluntary family planning services in the Velondriake area is estimated to have averted more than 800 unintended pregnancies since 2007, and the temporary octopus fishery closure model has been implemented over 1 50 times along the southwest coast since 2004. Preliminary, anecdotal reports from community members and programme staff indicate that this integrated Population-Health-Environment approach enables couples to plan and better provide for their families, empowers women, improves food security and directly supports the sustainability of local conservation efforts. It is proving to be an easily replicable model for addressing community health needs and advancing biodiversity conservation efforts in some of Madagascar's most remote and under-served areas. RÉSUMÉNon seulement les écosystèmes marins de Madagascar abritentils une biodiversité exceptionnelle mais ils sont également intrinsèquement liés au mode de vie et à la sécurité alimentaire des populations côtières, notamment des pêcheurs seminomades qui vivent le long de la côte sud-ouest. La commercialisation des produits de la pêche traditionnelle, la croissance rapide de la population qui est en partie liée à des défauts en matière de planification familiale et l'absence d'alternatives à la pêche dans cette région aride se traduisent par une exploitation non durable des ressources côtières. Pour trouver une solution à cette situation, l'organisation de conservation marine Blue Ventures a élaboré une approche holistique qui considère les liens obligés entre les Hommes, leur santé et l'environnement. L'évolution du modèle élaboré pour l'aire marine de Velondriake est décrite ici ; elle concerne environ 1 0 000 personnes au cours...

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Though Edward Said's passionate interest in Western classical music is a wellknown aspect of his biography, scholars have largely treated Said's musical writings and activities as peripheral to his intellectual legacy. Through an examination of his extensive writings on music and his intense engagement with the West-Eastern Divan Orchestra, an explicitly political/musical project intended to promote Arab-Israeli collaboration in the context of Western classical performance, this article examines how Said deployed Western classical music as a discursive space on which he could inscribe and celebrate the political and cultural values of his mobile, cosmopolitan upbringing in interwar Cairo. Said's insistence on the universality and political applicability of Western musical forms thus came to represent a mode of relocating a lost form of elite cosmopolitanism as a central aspect of Arab identity and rejecting what he saw as the intolerant, philistine parochialism of the post-war Arab political landscape.

The Greek Orthodox Church in Palestine, the largest of the Christian denominations, had long been troubled by a conflict ("controversy") between its all-Greek hierarchy and its Arab laity hinging on Arab demands for a larger role in church affairs. At the beginning of the Mandate, community leaders, reacting to British official and Greek ecclesiastical cooperation with Zionism, formally established an Arab Orthodox movement based on the structures and rhetoric of the Palestinian nationalist movement, effectively fusing the two causes. The movement received widespread (though not total) community support, but by the mid-1940s was largely overtaken by events and did not survive the 1948 war. The controversy, however, continues to negatively impact the community to this day.

Scholars have long considered the post–World War I minorities regime—defined and encompassed by a series of “minorities treaties” with various Balkan, Eastern European, and Middle Eastern states and the construction of a “Minorities Commission” in the new League of Nations to enforce them—as a basically well-intentioned, if ultimately misguided, first step toward the concept of internationally guaranteed human rights. In fact, the minorities treaties had vanishingly little to do with European concern for actual minority populations anywhere. Rather, they represented a new iteration of an imperial vision that had marked relations between the Ottoman Empire and the European powers of Britain, France, and Russia since the late eighteenth century: the idea, enshrined in the so-called capitulations agreements, that non-Muslim communities within the Ottoman sphere could represent a site of European economic, political, and military intervention and redefine the Ottoman state—and now the emerging nation-states of Eastern Europe, the Balkans, Anatolia, and the Levant—as possessing a lesser form of sovereignty.