The growth of sustainable development frameworks that emphasize the social dimension has created a need for new approaches to evaluate social performance. The paper describes the design and pilot of a social review conducted at the Lihir Gold Mine in Papua New Guinea. The aim was to investigate more integrated measures -understood as combining qualitative and quantitative measures, and bridging international and local community standards -of social performance. The paper discusses the demands of time and resources placed on a range of stakeholders as part of a review. It then identifi es impediments to developing integrated approaches, and analyses these with reference to Power's (1999Power's ( , 2003 discussion of an emerging audit culture, which focuses on management systems rather than fi rst-order questions of quality and performance. The authors conclude that, while an audit culture infl uenced this pilot study, an integrated approach on these two dimensions remains an achievable goal.

This paper examines the prospects for integrating social context questions within science and technology research and development governance. While the use of public engagement to investigate social aspects of emerging technologies is increasingly accepted, incorporating social understandings into research and development processes is far less developed. The paper outlines two Australian public engagement workshops in the social issues of nanotechnologies, and a third workshop with nanoscientists, which explored governance options for incorporating social context questions within research processes. Our research suggests that in Australia we are still some distance from integrating social issues into nanotechnology research and development governance. In part, this is because the difficulties of prediction and control of nanotechnologies, together with particular characteristics of scientific cultures and institutions, make both prospects and outcomes of integration difficult to assess.

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Crossing borders for work is commonly recognised as an important opportunity to enhance cross-cultural skills. Implicit here is the assumption that labour migration entails a level of cross-cultural receptivity as the basis for learning new skills etc.; a trait that in its expanded sense is also central to the discussion of cosmopolitanism. This paper explores the relationship between work and cosmopolitanism, enquiring into the influence of the concrete conditions of cross-border work on the potential for cosmopolitan engagement. The analysis focuses on four categories of cross-border work undertaken by Indonesian women from Sambas in West Kalimantan. The findings illuminate three work-related factors that shaped these women's engagement with cross-border cultural and social differences that are arguably relevant to other cross-border workers: the type of work, the nature of workplace relations and women's access to independent social spaces outside of work. These findings support the argument that our understanding of cosmopolitanism could be enriched by further study into the conditioning of cultural openness and critical reflexivity at work.Over two decades ago, Hannerz (1990) inquired into the affinity between particular transnational professions and cosmopolitanism. Within the decade, Werbner (1999) and others reoriented this enquiry to the study of non-elite, 'working class' cosmopolitans. Building on these foundations, subsequent studies have furthered our appreciation of how work can give rise to specific articulations of cosmopolitanism (see, for example, Cohen

This paper uses the example of songket to explore translocal Malay cultural processes in Sambas, West Kalimantan. I argue these intra-Malay cultural exchanges reframe selected Sambas Malay cultural forms as Malay 'cultural heritage', making it difficult to view cultural practices in purely localised terms. Consequently, many cultural forms lose their localised normative values and become aspects of a wider cultural heritage to be preserved, performed and consumed. The paper begins with a discussion of the historical, political and social grounds that forge a sense of translocalism amongst many Sambas Malays. Building on this, the more specific interest in participating in intra-regional Malay cultural exchanges is explained with reference to commodification, internationalisation and institutionalisation.Until recently, the intra-regional or translocal dimensions of contemporary Malay identity processes seem to have been relatively overlooked in discussions of Malay ethnicity. With the exception of studies linking Malay identity to a global resurgence in Islam, most studies of contemporary Malay identity tend to be framed by the boundaries of a single post-colonial state (most commonly Malaysia and Indonesia). The value of investigating Malay-ness within the horizon of a particular nation-state is, of course, not in question. Such studies have documented how the rather loosely and inconsistently applied definition melayubased on language (Malay or Jawi), religion (Islam) and / or a political system (kerajaan)was transformed into a racial and ethnic category as a result of colonial classificatory systems and post-colonial nation-state processes.