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Chapter Four<br />

NEGOTIATING RUBBISH<br />

The contents <strong>of</strong> the previous chapter described the remembered ancestral paths <strong>and</strong><br />

movements through which the elderly villagers reshape their present <strong>spaces</strong> within which they<br />

locate their village <strong>and</strong> themselves. This chapter addresses the problem <strong>of</strong> rubbish on the coast<br />

<strong>of</strong> Dhërmi/Drimades through which local people manage <strong>and</strong> control the sources, form their<br />

identity <strong>and</strong> constitute their belonging. People’s dealings with rubbish are on the one h<strong>and</strong><br />

very much a reflection <strong>of</strong> historically contingent, political, economic <strong>and</strong> social relationships<br />

in the village, region <strong>and</strong> country at large. On the other h<strong>and</strong>, rubbish negotiation became one<br />

<strong>of</strong> the vital subjects in the process <strong>of</strong> construction <strong>and</strong> reconstruction <strong>of</strong> these relationships<br />

<strong>and</strong> the social space in general. The chapter is comprised <strong>of</strong> two interconnected parts. In the<br />

first part I present my discussions with local tourist workers just before the main season in<br />

August. In analyzing these discussions I focus especially on the question <strong>of</strong> how people<br />

experience the place <strong>and</strong> how they manipulate with it in order to gain certain advantages. In<br />

the second part I present different stories by tourists <strong>and</strong> coastal tourist workers which<br />

exemplify how rubbish produces spatial ordering <strong>and</strong> classifies what <strong>and</strong> who are either “out<br />

<strong>of</strong> place” or “<strong>of</strong> the place”.<br />

The accounts presented illustrate people’s never ending negotiations <strong>of</strong> who is responsible for<br />

the dumping <strong>of</strong> rubbish <strong>and</strong> who for it not being removed. When talking about these issues<br />

people delineate multiplicity <strong>of</strong> contradictions <strong>and</strong> shift the responsibility from “state” to<br />

“locality” <strong>and</strong> from “locality” to “state”, from communal to individual <strong>and</strong> from individual to<br />

communal, from foreigners to locals <strong>and</strong> from locals to foreigners, from themselves to their<br />

neighbours <strong>and</strong> from neighbours to themselves. All these conceptualizations <strong>and</strong><br />

transpositions are quite complex <strong>and</strong> depend on the social <strong>and</strong> cultural background <strong>of</strong> the<br />

individual speaker. With expansion <strong>of</strong> tourism <strong>and</strong> consequent growth in the number <strong>of</strong> tourist<br />

facilities’ owners, seasonal workers, emigrants <strong>and</strong> tourists in recent years, the questions<br />

about who or what is “dirty” <strong>and</strong> “disordered” <strong>and</strong> who or what is “clean” <strong>and</strong> “ordered” (who<br />

or what is “<strong>of</strong> the place” <strong>and</strong> who or what is “out <strong>of</strong> place”) became even more relevant.<br />

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