This study investigates factors that can influence leaders to use plebiscites to settle territorial claims. A quick survey of the plebiscite literature shows that the method has been extensively mentioned in the legal, historical, and philosophical fields (mostly through case studies) but less so in political science. This thesis is the first attempt, to my knowledge, to quantitatively investigate the different factors that can influence a leader to use a plebiscite. Using the latest version of the ICOW dataset, I test political and economic theories to try to explain the variation in the decision outcome. This study includes the following variables: identity ties, economic strength, an interaction between identity ties and economic strength, internal constraints (regime type and violent interaction), and external constraints (membership to international organizations). The results suggest that identity ties offer the strongest explanation as to why leaders settle a territorial claim with a plebiscite. Plebiscites have been rarely used to settle territorial claims, but when used they tend to settle cases permanently. This thesis serves as an attempt to revive a method that while difficult to agree upon, can be successful in resolving territorial claims permanently, and more importantly peacefully.

Esta pesquisa faz um estudo do uso do território pela Educação Profissional Técnica de Nível Médio Integrada no Estado do Ceará/ Brasil buscando compreendê-la, bem como sua funcionalidade, relacionadas à constituição do meio técnico-científicoinformacional. A reflexão se encaminha no sentido de abrir um diálogo acerca do uso do território no estado do Ceará, pela organização e condução do ensino médio técnico profissional integrado e a sua opção contemporânea. Busca-se entender os motivos que levam a sociedade de um estado com uma taxa de analfabetismo de 45,9% (IBGE, 2010) e um ensino médio de baixa qualidade a se encaminhar para uma educação profissionalizante. Neste sentido questiona-se, que parâmetros estão sendo utilizados para a sua ampliação, uma vez que se torna evidente uma prática que considera determinados saberes técnicos? Em princípio, entende-se que a modalidade de Ensino Médio Técnico Profissional no estado do Ceará, está relacionada ao uso do território que impõe sua lógica à dinâmica do ensino em consonância com o período técnico-científico-informacional, criando demandas educacionais que ajudam a configurar o território que ganha novas formas-conteúdo e impõe novos comportamentos. Nessa dinâmica a educação se adequa ao meio geográfico, bem como exerce influência sobre sua configuração pelo o uso do território, criando e recriando novas demandas educacionais. O que resulta em demandas que geram conflitos entre o ato de produzir e de viver demonstrando a contradição do mundo contemporâneo, que congrega uma ordem global e local. Desta forma, o uso do território pela educação técnica profissional cearense se constitui num uso corporativo território e pouco expressa o uso do espaço banal indispensável ainda para a sociedade cearense, pois grande parte dos investimentos destina-se a atender setores da economia global. Como forma de contribuir acrescenta-se que o debate em torno da educação como forma de sustentar arranjos, para o crescimento econômico no contexto de uma economia global, não torna a educação capaz de edificar outro tipo de economia produtiva, ao contrário, essa ideologia vista, aceita e aplicada, forma pessoas para se inserir no modelo de sociedade que a mesma educação busca modificar. Ressalta-se que essa proposta passa tanto pelo redirecionamento das politicas educacionais, quanto pelo projeto de sociedade que se deseja. Uma mudança na condução da educação técnica que tivesse como foco o homem em sua completude e sua interação com as demandas do espaço banal, poderia promover mudanças culturais e a partir delas, mudanças estruturais. Uma discussão teórica e política complexa, mas importante para a constituição de uma sociedade mais igualitária e consciente sobre a importância da educação para tornar isso possível. / This research accomplished a study on the use of the territory by Technical Education of Integrated Middle Level in the State of Ceará / Brazil, aiming at understanding it, as well as its functionality, related to the constitution of the technical-scientific-informational environment. This work opens a dialogue about the use of the territory in the state of Ceará, for the organization and conduction of integrated technical vocational secondary education and its contemporary option. We intend to understand the reasons that lead the society to a state of illiteracy rate of 45.9% (IBGE, 2010) and low-grade secondary education to move towards a vocational education. In this sense, one asks: what parameters are being used for its amplification, once a practice that considers certain technical knowledge becomes evident? In principle, it is understood that the modality of Technical Secondary Education in the state of Ceará is related to the use of the territory that imposes its logic on the dynamics of teaching, in harmony with the technical-scientificinformational period, creating educational demands, which help to configure the territory, which gains new forms-content and imposes new behaviors. In this dynamic, education is adapted to the geographical environment, as well as it exerts influence on its configuration by the use of the territory, creating and recreating new educational demands. This results in demands, generating conflicts between the act of producing and living. What reveals the contradiction of the contemporary world, which brings together a global and local order. In this way, the use of the territory by the professional technical education of Ceará is constituted in a territorial corporate use, and do not expresses much of the use of the banal space, still indispensable for the society of Ceará, since much of the investments are suposed to contribute to sectors of the global economy. In addiction. It is important to say that the debate about education, as a way of sustaining arrangements for economic growth in the context of a global economy, does not make education capable of building another kind of productive economy, on the contrary, it forms people to fit into the model of society that the same education seeks to modify. It should be emphasized that this proposal goes through both the redirection of educational policies and the desired social project. A change in the conduction of technical education that focus man in its completeness and its interaction with the demands of the banal space, could promote cultural changes and, from them, structural changes. A complex theoretical and political discussion, central for the constitution of a more egalitarian and conscious society, on the importance of education, could make this possible.

L’océan Arctique est confronté aujourd’hui à des enjeux d’ordre souverain et environnemental. D’une part, ses États riverains revendiquent de vastes territoires maritimes. D’autre part, l’environnement de l’océan Arctique subit de multiples atteintes. La région est notamment affectée par de nombreux polluants. Puis, elle subit également de plein fouet les effets néfastes du réchauffement climatique. Le but de cette étude est de déterminer le statut juridique de l’océan Arctique au travers de ces différentes questions. Plus précisément, cette étude a pour objet l’identification, l’analyse et l’interprétation des régimes régionaux et internationaux applicables, et des problématiques de droit international s’y rapportant, afin d’appréhender le statut juridique de l’océan Arctique dans sa globalité et de déterminer sa capacité à faire face auxdits enjeux et à évoluer dans le cadre d’une coopération et d’une gouvernance interétatiques en constant développement / The Arctic Ocean is facing environmental and territorial challenges. On one hand, the coastal states are claiming vast marine territories. On the other hand, the Arctic Ocean environment suffers from many damages. In particular, the region is affected by a lot of pollutants. Then, the region also bears the brunt of the harmful effects of climate change. This study aims to determinate the legal status of the Arctic Ocean through these different issues. More precisely, this study aims to identify, to analyse and to interpret the regional and international legal regimes which apply to the Arctic Ocean, and their legal issues, in order to consider the legal status of the Arctic Ocean as a whole and to determinate its capacity to deal with environmental and territorial challenges, and to progress in the context of an intergovernmental governance and cooperation in constant development

Sovereignty over the South China Sea waters and the territorial features therein has been a contentious issue since at least the 1970’s, with conflicting claims going back even further. Key concepts of Liberal and Neo-Realist International Relations Theory are used to assess respective theory’s explanatory capability for why the South China Sea Dispute is difficult to settle. The scope of the study is limited to three pairings of international relations: China-Philippines, China-Vietnam and China-USA. The analysis concerns the development of these sets of international relations from 2016 up until now. The findings point to unilateral action by one claimant in the face of contesting claims by another as being one of the main factors perpetuating the conflict. Treaties and international law are designed with Liberal development of international relations in mind, but in practice Neo-Realist hard power politics interrupts this development. Examples of disruptive action include attempts to unilaterally exploit natural resources in the region, settling features in the sea, doing construction work on features in the sea, as well as regular FONOPS conducted by navy ships in the region. Finally, there are difficulties settling on a mechanism for sovereignty settlement, as China makes its claims based on historic- or historical claims, rather than international law as it is written out in UNCLOS.

Através da etnografia entre interlocutores da etnia kaingang, a tese trata das “lutas” destes em busca de seus “direitos civis”. Esta problemática kaingang vem sendo percebida a partir de suas relações conflitivas com um denominado “mundo dos brancos”. Este conflito é percebido desde o tempo de fugas ancestrais em êxodo, até a contemporaneidade do atual “tempo das retomadas”. Os “brancos”, “não-índios”, ou os não-kaingang, em “idioma” da etnia, os fog, vem consolidando sua “civilização” sobre território kaingang, através de suas “frentes pioneiras” de “colonização” e “expansão”. Se percebeu estruturalmente uma presente colonialidade do poder nas redes de relações entre os fog e os kaingang, que perspassaram tempo e espaço. Um processo inicial de acumulação primitiva de capital, o denominado “colonialismo”, sobre os povos indígenas e seus territórios, passou a um “capitalismo”, de caráter “ordenador”, “progressivo” e “desenvolvimentista”, a partir de uma metafísica fundada em uma economia da “posse”. Estes processos econômicos fog vem sendo aplicados num processo de conquista dos territórios ancestrais da etnia, o Planalto Meridional Brasileiro. O outrora “mundo indígena kaingang”, o mundo dos “tronco-velhos”, de uma totalidade de densas matas, campos e afluentes de água doce em abundância, de seres e coisas, é progressivamente ocupado pelo “mundo dos brancos”, infra-estrutural antrópico, da ordem cultural da “racionalidade”, refletida na “materializada” instrumentalidade técnica baseada na “funcionalidade” de “materiais” e recursos de uma dita “natureza”. Esta instrumentalidade gera um mundo de destruição ambiental, somado a regimes territoriais de “propriedades” dos fog, que restringem a livre circulação dos grupos comunitários kaingang por sobre suas terras até a busca por um total confino destes últimos em “reduções” territoriais. A etnografia acompanhou a “luta pela Terra” dos grupos cosmopolíticos da etnia, onde agentes kaingang mantém um modo de vida baseado em uma cosmologia de “pertença a Terra”, em choque e conflitos com o “mundo dos brancos” e seus agentes fog, que mantém um modo de vida baseado no individualismo, numa lógica dita “racional”, de “mercado” e de “ciência” e “posse” da Terra. Esta “luta pela Terra kaingang” hoje está colocada em reivindicações territoriais da etnia, através de “Territórios Indígenas” garantidos pela Constituição Federal (CF/88), em um território em sua quase totalidade hoje ocupado pelos “empreendimentos” dos fog, “fazendas”, “granjas”, “lavouras de cultivo”, “moradas dos brancos”, “rodovias”, “cidades”, “indústrias” e ou mesmo “parques” e demais “áreas públicas”. / Through Ethnography between interlocutors kaingang ethnicity, the thesis deals with the "struggles" of those in the quest of their "civil rights". Kaingang this problem has been perceived from their conflictual relations with a so-called "white world". This conflict is perceived since the time of ancient trails in exodus until nowadays the current "time of the land retakes". "Whites", "non-Indians", or non-kaingang in "language" of ethnicity, the fóg, has been consolidating its "civilization" on kaingang territory, through its "pioneer fronts" of "colonization" and "expansion". It's been realized structurally a present coloniality of power in networks of relations between fóg and kaingang that came throught time and space. An initial process of primitive accumulation of capital, the so-called "colonialism" over indigenous peoples and their territories became to a "capitalist" character "originator", "progressive" and "developmental", from a metaphysics founded at a cost of "ownership". These fog economic processes has been applied to a conquest process of the ancestral territories of ethnic, the Brazilian Southern Plateau. The once "kaingang indigenous world", the world of "old trunk", a totality of dense forests, fields, and freshwater tributaries in plenty, of beings and things, are gradually occupied by the "white world", infra-anthropic structural, cultural order of "rationality", reflected in the "embodied" technical instrumentality based on the "functionality" of "material" and features a so-called "nature." This creates a world of environmental destruction, coupled with territorial regimes "properties" of the fóg, which restrict the free movement of kaingang community groups over their lands to search for a total confine of the latter in territorial "reductions". Ethnography accompanied the "struggle for land" of cosmopolitic ethnic groups, where kaingang agents maintains a way of life based on a universe of "belonging to Land" in shock and conflicts with the "white world" and their fóg agents, that maintains a way of life based on individualism, in a logic that dictates it's self as "rational", "market" and "science" and "ownership" of the Earth. This "struggle for kaingang Land" today is placed on territorial claims of ethnicity, through "Indian Territory" guaranteed by the Federal Constitution (FC / 88), in a territory almost entirely occupied today by the "projects" of the fóg, "farms","plantations","growing crops","white homes","highway","cities","industries "and or" parks "and other" public areas".

Através da etnografia entre interlocutores da etnia kaingang, a tese trata das “lutas” destes em busca de seus “direitos civis”. Esta problemática kaingang vem sendo percebida a partir de suas relações conflitivas com um denominado “mundo dos brancos”. Este conflito é percebido desde o tempo de fugas ancestrais em êxodo, até a contemporaneidade do atual “tempo das retomadas”. Os “brancos”, “não-índios”, ou os não-kaingang, em “idioma” da etnia, os fog, vem consolidando sua “civilização” sobre território kaingang, através de suas “frentes pioneiras” de “colonização” e “expansão”. Se percebeu estruturalmente uma presente colonialidade do poder nas redes de relações entre os fog e os kaingang, que perspassaram tempo e espaço. Um processo inicial de acumulação primitiva de capital, o denominado “colonialismo”, sobre os povos indígenas e seus territórios, passou a um “capitalismo”, de caráter “ordenador”, “progressivo” e “desenvolvimentista”, a partir de uma metafísica fundada em uma economia da “posse”. Estes processos econômicos fog vem sendo aplicados num processo de conquista dos territórios ancestrais da etnia, o Planalto Meridional Brasileiro. O outrora “mundo indígena kaingang”, o mundo dos “tronco-velhos”, de uma totalidade de densas matas, campos e afluentes de água doce em abundância, de seres e coisas, é progressivamente ocupado pelo “mundo dos brancos”, infra-estrutural antrópico, da ordem cultural da “racionalidade”, refletida na “materializada” instrumentalidade técnica baseada na “funcionalidade” de “materiais” e recursos de uma dita “natureza”. Esta instrumentalidade gera um mundo de destruição ambiental, somado a regimes territoriais de “propriedades” dos fog, que restringem a livre circulação dos grupos comunitários kaingang por sobre suas terras até a busca por um total confino destes últimos em “reduções” territoriais. A etnografia acompanhou a “luta pela Terra” dos grupos cosmopolíticos da etnia, onde agentes kaingang mantém um modo de vida baseado em uma cosmologia de “pertença a Terra”, em choque e conflitos com o “mundo dos brancos” e seus agentes fog, que mantém um modo de vida baseado no individualismo, numa lógica dita “racional”, de “mercado” e de “ciência” e “posse” da Terra. Esta “luta pela Terra kaingang” hoje está colocada em reivindicações territoriais da etnia, através de “Territórios Indígenas” garantidos pela Constituição Federal (CF/88), em um território em sua quase totalidade hoje ocupado pelos “empreendimentos” dos fog, “fazendas”, “granjas”, “lavouras de cultivo”, “moradas dos brancos”, “rodovias”, “cidades”, “indústrias” e ou mesmo “parques” e demais “áreas públicas”. / Through Ethnography between interlocutors kaingang ethnicity, the thesis deals with the "struggles" of those in the quest of their "civil rights". Kaingang this problem has been perceived from their conflictual relations with a so-called "white world". This conflict is perceived since the time of ancient trails in exodus until nowadays the current "time of the land retakes". "Whites", "non-Indians", or non-kaingang in "language" of ethnicity, the fóg, has been consolidating its "civilization" on kaingang territory, through its "pioneer fronts" of "colonization" and "expansion". It's been realized structurally a present coloniality of power in networks of relations between fóg and kaingang that came throught time and space. An initial process of primitive accumulation of capital, the so-called "colonialism" over indigenous peoples and their territories became to a "capitalist" character "originator", "progressive" and "developmental", from a metaphysics founded at a cost of "ownership". These fog economic processes has been applied to a conquest process of the ancestral territories of ethnic, the Brazilian Southern Plateau. The once "kaingang indigenous world", the world of "old trunk", a totality of dense forests, fields, and freshwater tributaries in plenty, of beings and things, are gradually occupied by the "white world", infra-anthropic structural, cultural order of "rationality", reflected in the "embodied" technical instrumentality based on the "functionality" of "material" and features a so-called "nature." This creates a world of environmental destruction, coupled with territorial regimes "properties" of the fóg, which restrict the free movement of kaingang community groups over their lands to search for a total confine of the latter in territorial "reductions". Ethnography accompanied the "struggle for land" of cosmopolitic ethnic groups, where kaingang agents maintains a way of life based on a universe of "belonging to Land" in shock and conflicts with the "white world" and their fóg agents, that maintains a way of life based on individualism, in a logic that dictates it's self as "rational", "market" and "science" and "ownership" of the Earth. This "struggle for kaingang Land" today is placed on territorial claims of ethnicity, through "Indian Territory" guaranteed by the Federal Constitution (FC / 88), in a territory almost entirely occupied today by the "projects" of the fóg, "farms","plantations","growing crops","white homes","highway","cities","industries "and or" parks "and other" public areas".

Através da etnografia entre interlocutores da etnia kaingang, a tese trata das “lutas” destes em busca de seus “direitos civis”. Esta problemática kaingang vem sendo percebida a partir de suas relações conflitivas com um denominado “mundo dos brancos”. Este conflito é percebido desde o tempo de fugas ancestrais em êxodo, até a contemporaneidade do atual “tempo das retomadas”. Os “brancos”, “não-índios”, ou os não-kaingang, em “idioma” da etnia, os fog, vem consolidando sua “civilização” sobre território kaingang, através de suas “frentes pioneiras” de “colonização” e “expansão”. Se percebeu estruturalmente uma presente colonialidade do poder nas redes de relações entre os fog e os kaingang, que perspassaram tempo e espaço. Um processo inicial de acumulação primitiva de capital, o denominado “colonialismo”, sobre os povos indígenas e seus territórios, passou a um “capitalismo”, de caráter “ordenador”, “progressivo” e “desenvolvimentista”, a partir de uma metafísica fundada em uma economia da “posse”. Estes processos econômicos fog vem sendo aplicados num processo de conquista dos territórios ancestrais da etnia, o Planalto Meridional Brasileiro. O outrora “mundo indígena kaingang”, o mundo dos “tronco-velhos”, de uma totalidade de densas matas, campos e afluentes de água doce em abundância, de seres e coisas, é progressivamente ocupado pelo “mundo dos brancos”, infra-estrutural antrópico, da ordem cultural da “racionalidade”, refletida na “materializada” instrumentalidade técnica baseada na “funcionalidade” de “materiais” e recursos de uma dita “natureza”. Esta instrumentalidade gera um mundo de destruição ambiental, somado a regimes territoriais de “propriedades” dos fog, que restringem a livre circulação dos grupos comunitários kaingang por sobre suas terras até a busca por um total confino destes últimos em “reduções” territoriais. A etnografia acompanhou a “luta pela Terra” dos grupos cosmopolíticos da etnia, onde agentes kaingang mantém um modo de vida baseado em uma cosmologia de “pertença a Terra”, em choque e conflitos com o “mundo dos brancos” e seus agentes fog, que mantém um modo de vida baseado no individualismo, numa lógica dita “racional”, de “mercado” e de “ciência” e “posse” da Terra. Esta “luta pela Terra kaingang” hoje está colocada em reivindicações territoriais da etnia, através de “Territórios Indígenas” garantidos pela Constituição Federal (CF/88), em um território em sua quase totalidade hoje ocupado pelos “empreendimentos” dos fog, “fazendas”, “granjas”, “lavouras de cultivo”, “moradas dos brancos”, “rodovias”, “cidades”, “indústrias” e ou mesmo “parques” e demais “áreas públicas”. / Through Ethnography between interlocutors kaingang ethnicity, the thesis deals with the "struggles" of those in the quest of their "civil rights". Kaingang this problem has been perceived from their conflictual relations with a so-called "white world". This conflict is perceived since the time of ancient trails in exodus until nowadays the current "time of the land retakes". "Whites", "non-Indians", or non-kaingang in "language" of ethnicity, the fóg, has been consolidating its "civilization" on kaingang territory, through its "pioneer fronts" of "colonization" and "expansion". It's been realized structurally a present coloniality of power in networks of relations between fóg and kaingang that came throught time and space. An initial process of primitive accumulation of capital, the so-called "colonialism" over indigenous peoples and their territories became to a "capitalist" character "originator", "progressive" and "developmental", from a metaphysics founded at a cost of "ownership". These fog economic processes has been applied to a conquest process of the ancestral territories of ethnic, the Brazilian Southern Plateau. The once "kaingang indigenous world", the world of "old trunk", a totality of dense forests, fields, and freshwater tributaries in plenty, of beings and things, are gradually occupied by the "white world", infra-anthropic structural, cultural order of "rationality", reflected in the "embodied" technical instrumentality based on the "functionality" of "material" and features a so-called "nature." This creates a world of environmental destruction, coupled with territorial regimes "properties" of the fóg, which restrict the free movement of kaingang community groups over their lands to search for a total confine of the latter in territorial "reductions". Ethnography accompanied the "struggle for land" of cosmopolitic ethnic groups, where kaingang agents maintains a way of life based on a universe of "belonging to Land" in shock and conflicts with the "white world" and their fóg agents, that maintains a way of life based on individualism, in a logic that dictates it's self as "rational", "market" and "science" and "ownership" of the Earth. This "struggle for kaingang Land" today is placed on territorial claims of ethnicity, through "Indian Territory" guaranteed by the Federal Constitution (FC / 88), in a territory almost entirely occupied today by the "projects" of the fóg, "farms","plantations","growing crops","white homes","highway","cities","industries "and or" parks "and other" public areas".

Les territoires amérindiens couvrent de vastes étendues de forêts tropicales et possèdent une forte valeur sociale et environnementale, soumis à des contraintes et opportunités variées, ils sont de nos jours le siège de nombreuses transformations territoriales. Ces transformations sont complexes et multiformes. Elles impliquent l’adoption de nouveaux modes de productions et de consommation, le réajustement des formes d’organisation sociale et des dynamiques de réaffirmation identitaireet territoriale. Or les liens entre tous ces processus sont encore mal compris et rendent délicate le compréhension des dynamiques d’adaptation des systèmes amérindiens de gestion des ressources communes.Cette thèse s’intéresse particulièrement aux dynamiques territoriales des amérindiens wayapi et teko de la commune de Camopi en Guyane française. Elle intègre des données sur l’occupation de sol obtenues par télédétection, des données socio-économiques et productives à l’échelle des ménages et des données qualitatives sur les processus identitaires, les réseaux de parente, les politiques de conservation et la gouvernance du territoire. Elle montre que malgré la sédentarisation de l’habitat autour des bourgs locaux, la croissance des revenus monétaires issus des emplois salariés et des aides sociales, combinées avec le maintien des réseaux de parente et d’entraide, permet une redynamisation des systèmes de mobilité et une diversification des territoires amérindiens. De plus, les politiques environnementales mises en place sur le territoire impliquent des processus de territorialisation et de revendication identitaires et motivent la construction collective d’un projet de développement local endogène. Une approche comparative avec la situation des amérindiens wayapi vivant au Brésil et évoluant dans un contexte socio-économique, institutionnel et environnemental bien différent montre des dynamiques similaires. Les amérindiens de ces deux pays adoptent des systèmes d’exploitation du territoire multi-locaux, leur permettant d’étendre leur occupation du territoire et s’inscrivant dans une dynamique de réaffirmation identitaire et territoriale. Ils articulent ainsi les espaces de la forêt et des bourgs. Cette forme d’exploitation multi-locale du territoire peut être interprétée comme une nouvelle forme de gouvernance environnementale, qui leur permet de contourner les difficultés et d’affirmer leur souveraineté sur le territoire. / Indigenous territories comprise extensive areas of tropical forest and hold significant social and conservation value. Today, they are subject to various constraints and opportunities and face many territorial transformations. These transformations are complex and multifaceted. They involve the adoption of new production and consumption modes, the medications of forms of social organization and identity and territorial claims. However, the links between these on-going processes are still poorly understood, and make difficult to appreciate the adaptation dynamics of indigenous common natural resources management. This thesis is particularly concerned with the territorial dynamics of the wayapi and teko indigenous people of the municipality of Camopi in French Guyana. It integrates methods that include land use analysis using remotely sensed data, socio-economic and agricultural systems analysis at the household scale, and empirical analysis on the influence of identity claims, kinship networks, and conservation policies. It shows that despite the residential settlement around local towns, the growth of cash income from wage labour and welfare, associated with strong kinship networks, allows the revival of mobility and the diversification of indigenous territorialities. Environment policies implemented on the territory involve processes of identity and territorial claims and motivate the construction of a collective project of endogenous local development. A comparative approach with the situation of the Wayapi people living in Brazil, and evolving in a completely different institutional, socio-economic and environmental context shows similar dynamics. Indigenous people of these two sites adopt “multi-local” land use systems, allowing them to extend their territory occupation and taking part of a broader dynamic of territorial and identity affirmation. They articulate forest and local town environments. This multi-local land use sytem can be interpreted as a new form of environmental governance, which overcomes the difficulties access to natural resources around local towns and ensure their sovereignty over the territory.

Lusatia in the plans of building the new Czechoslovakia. Great expectations and early disillusionment of the Czech Slavists. During the Great War, especially in the last year of the war, a number of representatives of Czech political and cultural life reflected upon an idea of a renewal of the Czech state in a historical borders of the former Czech crown lands. The independence of Czechoslovakia was proclaimed on October 28, 1918, by the Czechoslovak National Council in Prague. Only several years before, an independent Czechoslovakia had been a dream of a small number of intellectuals and politicians. The transformation of the dream into reality was a formidable task. While the creation of Czechoslovakia was based on certain historical precedents, it was, nevertheless, a new country carved out of disparate parts of the old Hapsburg Empire. This study deals with the matter of how Czechoslovak scientists, first of all slavists, intervened in the forming of Czechoslovak political programme. Slavists' role in the communal life of Czechoslovakia has been transforming due to changes that took place in both local and international politics. For a long time before they had no chance to participate at official state politics as there was not a sympathetic for Slavonic cooperation on an international level...