Journal articles: 'Communalisme'

1

Cossart, Paula, and Pierre Sauvêtre. "Du municipalisme au communalisme." Mouvements 101, no. 1 (2020): 142. http://dx.doi.org/10.3917/mouv.101.0142.

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Cossart, Paula. "Le communalisme comme « utopie réelle »." Participations 19, no. 3 (2017): 245. http://dx.doi.org/10.3917/parti.019.0245.

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Bookchin, Debbie, Sixtine van Outryve, Stéphane Burlot, and Benoit Gaillard. "Le communalisme comme stratégie révolutionnaire." Ballast N° 11, no. 1 (April 12, 2021): 87–99. http://dx.doi.org/10.3917/ball.011.0087.

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Cossart, Paula. "Le communalisme naît-il de la Commune ?" Revue d'histoire du XIXe siècle, no. 63 (December 1, 2021): 75–96. http://dx.doi.org/10.4000/rh19.7847.

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Dejeumont, Catherine. "Commune, communauté : Martin Luther et le communalisme." Le Journal de la Renaissance 2 (January 2004): 287–96. http://dx.doi.org/10.1484/j.jr.2.300373.

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Asiegbu, Martin F., and Anthony Chinaemerem Ajah. "The Community and the Individual: Revisiting the Relevance of Afro- Communalism." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 9, no. 1 (June 21, 2020): 31–46. http://dx.doi.org/10.4314/ft.v9i1.3.

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Afro-communalism has been largely conceptualized as a system in which individuals attain meaningfulness from the point of view of the community. We assess the implications of Afro-communalism on the individual’s rights. With particular focus on the transformative values of non-conformist features of individualism, this paper shows how Afro-communalism’s emphasis on the community is counter-productive. Our approach goes beyond the argument that Afro-communalism stifles the autonomy of the individual. Instead, we demonstrate how the community’s conformist expectations from the individual within the Afro-communalist system, sets the community against the individual and against itself. We draw the conclusion that Afro-communalism as a project is no longer relevant and needs to end. We do this by showing how most of the (re)interpretations of Afro-communalism are attempts to sustain a reductive contrast between the West and Africa. We also show how that contrast exaggerates the idea of community in Africa, to the detriment of a balance between the individual’s right and her duties to the community. Keywords: Afro-communalism, individualism, non-conformist expectations, community, individual autonomy, Africa.

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Flach, Anja. "Le communalisme au Rojava : une révolution de femmes." Mouvements 101, no. 1 (2020): 153. http://dx.doi.org/10.3917/mouv.101.0153.

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Sauvêtre, Pierre, Frank Noulin, and Jean-François Wagniart. "Le communalisme ou l’avenir de la Commune de 1871." Cahiers d’histoire. Revue d’histoire critique, no. 148 (March 1, 2021): 93–108. http://dx.doi.org/10.4000/chrhc.15778.

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Gaborieau, Marc. "L'Inde de 1919 à 1941 : nationalismes, « communalisme », prosélytisme et fondamentalisme1." Revue des mondes musulmans et de la Méditerranée, no. 95-98 (April 15, 2002): 111–25. http://dx.doi.org/10.4000/remmm.229.

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Bernatchez, Jean. "Le libre accès aux articles scientifiques : référentiels, principes, normes et modalités." Documentation et bibliothèques 61, no. 1 (March 9, 2015): 6–14. http://dx.doi.org/10.7202/1028999ar.

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Cet article propose une mise en contexte conceptuelle et politique de l’enjeu du libre accès aux articles scientifiques. Les deux référentiels concurrents qui conditionnent l’action publique dans le secteur de la science sont présentés : le référentiel de l’économie du savoir (OCDE 1996) et celui des sociétés du savoir (UNESCO 2005). Les principes du libre accès aux articles scientifiques sont définis, en explicitant ce qui caractérise un bien public selon la typologie de l’économiste Hugon (2003), qui propose deux conceptions doctrinales rivales pour rendre compte du phénomène : la conception minimaliste et la conception maximaliste. Les normes proposées par le sociologue Merton (1973), constituant l’ethosde la science, sont rappelées : universalisme, communalisme, désintéressement, scepticisme et humilité. Les modalités du libre accès aux articles scientifiques, entre autres grâce à la typologie d’Harnad et de ses collègues (2004), sont décrites : voie verte, voie dorée et voie platine.

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Assayag, Jackie. "La déesse et le saint. Acculturation et « communalisme » hindou-musulman dans un lieu de culte du sud de l'Inde (Karnataka)." Annales. Histoire, Sciences Sociales 47, no. 4-5 (October 1992): 789–813. http://dx.doi.org/10.3406/ahess.1992.279079.

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Une nuit d'orage un fakīr (musulman) s'abrita dans un temple en ruine dont leshiva-Linga était intact. Le fakīr s'assit dessus et mangea des kebabs. Unpaysan hindou déboula dans le temple afin de se protéger du temps peu clément.Il fut abasourdi à la vue du fakīr. Celui-ci ne desserra pas les lèvres, maisle dieu fut moins amical. D'une voix terrible le linga déclara: «Mon cherfakīr, déplacez légèrement vos pieds ; laissez-moi passer afin que je brise le nezde cet hindou ! Comment ose-t-il, cet individu de basse extraction, entrer dansmon temple les pieds boueux et les vêtements sales ?C. DATTA, Purano Katha, Calcutta, reprint Vishva-Bharati 1962, 24.Nombreuses sont les monographies d'anthropologie sociale consacrées en partie ou en totalité à des temples de l'Inde, ceux du sud notamment . Qu'elles analysent par le menu leur fonctionnement actuel ou privilégient l'approche ethno-historique, toutes, conformément à la nature de l'objet décrit, focalisent logiquement sur les caractères proprement hindous de ces institutions essentielles, hier comme aujourd'hui, à la vie sociale indienne. Or, ce faisant, elles adoptent la perspective des membres dominants de la société, des «propriétaires » du temple ou des clients. Comment d'ailleurs pourrait-il en être autrement dans un univers social où les hindous représentent une incomparable majorité ? A plus forte raison lorsque l'enquête s'effectue dans un cadre socioreligieux aussi circonscrit qui, de surcroît, sert de plus en plus aux hindous à définir leur identité. Rares sont les études qui mentionnent l'éventuelle participation aux activités du temple de communautés plus ou moins étrangères à l'hindouisme — que ce soit un fait historique avéré ou un phénomène actuel limité.

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Enweh, Innocent I. "“The Community and the Individual – Revisiting the Relevance of Afro-Communism”: A Response to MF Asiegbu and AC Ajah." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 103–18. http://dx.doi.org/10.4314/ft.v10i1.7.

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In a carefully and strongly worded critique, Asiegbu and Ajah have sought to close the dossier on Afro-communalist project by extollings lipsistic individualism which makes the individual an anarchic unit. Using the Okonkwo saga in Achebe’s [Things Fall Apart] to justify this type of individualism Asiegbu and Ajah bypassed, on the social plane, the ethical principle of individualism and Afro- communalism as forms of humanism. According to these critics, Afro-communalism is conformist, counterproductive, ambiguous, unsuccessful and irrelevant, and therefore should be discarded. The objective of this response is to show that an interpretative rehabilitation of Afro-communalism is opportune for elaborating a form of egalitarian society that would be responsive to the exigencies of African social-economic condition in a globalized world. The paper defends the view that while Afro-communalism in its ideological form was partly successful as an instrument for decolonization, its failure to achieve emancipation makes it an incomplete project. In its philosophical outfit, it appears despite its contributions, trapped in a vicious cycle because of the inability of some of its interpreters to provide it with a robust foundation. While as an ideology, it appropriated the economic relation model of scientific socialism, as a philosophy, it has under certain forms, continued to insist on the kinship/tribal relation model. Unfortunately, these two models lack the requisite institutional mechanisms for making Afro-communalism leverage on state or national life. Using descriptive and analytic methods, the paper argues that while Western individualist cultural attitude safeguarded by a contractual social relation model remains an authentic form of humanism, Afrocommunalism in its traditional form needs, if it has to respond adequately to contemporary human experiences, to transit from the kinship/tribal model to amity of ethnic nationalities model. Keywords: solipsistic individualism, socialism, egalitarianism, anarchy, amity-of-ethic nationalities.

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Boykin, A. Wade, Robert J. Jagers, Constance M. Ellison, and Aretha Albury. "Communalism." Journal of Black Studies 27, no. 3 (January 1997): 409–18. http://dx.doi.org/10.1177/002193479702700308.

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Udupa, Sahana. "Print communalism." Contributions to Indian Sociology 44, no. 3 (October 2010): 265–97. http://dx.doi.org/10.1177/006996671004400303.

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Coupland, Gary, Terence Clark, and Amanda Palmer. "Hierarchy, Communalism, and the Spatial Order of Northwest Coast Plank Houses: A Comparative Study." American Antiquity 74, no. 1 (January 2009): 77–106. http://dx.doi.org/10.1017/s000273160004751x.

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The tension between hierarchy and communalism is a prominent feature of social life in transegalitarian societies. How are hierarchy and communalism combined in these societies? How are they materialized in everyday life? In this paper, we examine the relationship between hierarchy and communalism in the transegalitarian societies of the Northwest Coast of North America. We focus on households, the primary socioeconomic units of the culture area, and on the plank houses that contained them. Despite the apparent contradiction between hierarchy and communalism, we find that in Northwest Coast households with highly developed social hierarchies, communal practices remained deeply entrenched, while in households with weaker hierarchies, communalism was less developed. The relative importance of hierarchy and communalism in daily household life was clearly materialized in the spatial order of plank houses. By simultaneously objectifying both principles, the house may have played an important role in easing the tension between them.

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16

Singh, Randhir. "Communalism and the Struggle against Communalism: A Marxist View." Social Scientist 18, no. 8/9 (August 1990): 4. http://dx.doi.org/10.2307/3517338.

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Kapur, Dr Radhika. "Understanding Communalism, Secularism and Regionalism." Indian Journal of Social Science and Literature 2, no. 4 (December 30, 2023): 11–16. http://dx.doi.org/10.54105/ijssl.b1100.062423.

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The main objective of this research paper is to acquire an efficient understanding of the concepts of communalism, secularism and regionalism. Communalism is a concept in terms of which individuals are required to acquire information. They need to understand that in all societies, differences are there in religious groups. In spite of being differences in religious groups, individuals possess negative feelings in terms of other religions, hence, they are giving rise to communalism. Furthermore, India is a secular country. All the citizens of the country have the right to practice the religion of his or her own choice. Regionalism is the feeling or ideology among section of individuals, who are residing in a particular region. Communalism needs to be curbed. Individuals need to understand that all religions are vital and individuals are equal. Secularism needs to be reinforced. Regionalism needs to be fought against. Communalism and regionalism give rise to impediments within the course of progression of individuals, communities and nation as a whole. On the other hand, when individuals will acknowledge the meaning and significance of secularism, they will form positive viewpoints in terms of other religions as well as the individuals. Therefore, it is necessary for the individuals to be well-informed in terms of measures, which would be facilitating in eradicating communalism and regionalism and reinforcing secularism. The main concepts that are taken into account in this research paper are, communalism, measures to deal with communalism, secularism, measures to be implemented in reinforcing secularism, regionalism and measures to combat regionalism.

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Panikar, K. N. "Culture and Communalism." Social Scientist 21, no. 3/4 (March 1993): 24. http://dx.doi.org/10.2307/3517629.

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Táíwò, Olúfẹ́mi. "Against African Communalism." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 81–100. http://dx.doi.org/10.5195/jffp.2016.759.

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Communalism and its cognates continue to exercise a vise grip on the African intellectual imaginary. Whether the discussion is in ethics or social philosophy, in metaphysics or even, on occasion, epistemology, the play of communalism, a concept expounded in the next section, is so strong that it is difficult to escape its ubiquity. In spite of this, there is little serious analysis of the concept and its implications in the contemporary context. Yet, at no other time than now can a long-suffering continent use some robust debates on its multiple inheritances regarding how to organize life and thought in order to deliver a better future for its population. Given the continual resort to communalism as, among others, the standard of ethical behavior, the blueprint for restoring Africans to wholeness and organizing our social life, as well as a template for political reorganization across the continent, one cannot overemphasize the importance of contributing some illumination to the discourse surrounding the idea. This essay seeks to offer a little illumination in this respect. Additionally, it offers a criticism of what all—proponents and antagonists alike—take to be a defensible version of communalism: moderate communalism. I shall be arguing that communalism, generally, has a problem with the individual. And the African variant of it, mostly subscribed to by the African scholars discussed below and defended by them as something either peculiar to or special in Africa, has an even harder time accommodating the individual. Yet, as history shows, until the modern age in which individualism is the principle of social ordering and mode of social living, a situation that privileges the individual, above all, various forms of communalism never really accorded the individual the recognition and forbearances that we now commonly associate with the idea. The strongest variants of moderate communalism discussed here have a difficult time taking the individual seriously. I am not aware of anyone else ever having made such a case. These arguments are offered to show that (1) Africa and Africans need to take individualism seriously and (2) such have been the historical transformation that our diverse societies have undergone in the course of the last half a millennium that the types of communalism that are on offer do not appear to take this fact of radical change with the necessary urgency.

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Rubin, Barry M. "Dealing with Communalism." Journal of Democracy 17, no. 1 (2006): 51–62. http://dx.doi.org/10.1353/jod.2006.0015.

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21

Gerber, Adrian. ""Communalism" in Japan." Journal of Early Modern History 1, no. 4 (1997): 291–314. http://dx.doi.org/10.1163/157006597x00118.

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Whittemore, Andrew H. "The New Communalism." Journal of Planning History 14, no. 3 (October 2, 2014): 244–59. http://dx.doi.org/10.1177/1538513214553394.

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Blickle, Peter. "Communalism, parliamentarism, republicanism." Parliaments, Estates and Representation 6, no. 1 (June 1986): 1–13. http://dx.doi.org/10.1080/02606755.1986.9525675.

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Chandra, Bipan. "Gandhiji, Secularism and Communalism." Social Scientist 32, no. 1/2 (January 2004): 3. http://dx.doi.org/10.2307/3518325.

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Sharma, R. S. "Communalism and India's Past." Social Scientist 18, no. 1/2 (January 1990): 3. http://dx.doi.org/10.2307/3517323.

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Abramov, D. "Communalism in Contemporary India." World Economy and International Relations, no. 1 (2006): 96–103. http://dx.doi.org/10.20542/0131-2227-2006-1-96-103.

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Yadav, Komal. "Communalism in domestic novel." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 3 (2021): 1772–77. http://dx.doi.org/10.5958/2249-7137.2021.00999.x.

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Barron, Alexandra Lynn. "Fire's Queer Anti-Communalism." Meridians 8, no. 2 (March 1, 2008): 64–93. http://dx.doi.org/10.2979/mer.2008.8.2.64.

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Etta, Emmanuel E., Dimgba Dimgba Esowe, and Offiong O. Asukwo. "African communalism and globalization." African Research Review 10, no. 3 (June 6, 2016): 302. http://dx.doi.org/10.4314/afrrev.v10i3.20.

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Ranjan, Rajesh. "Religion, Religiosity and Communalism." Indian Historical Review 26, no. 2 (July 1999): 242–46. http://dx.doi.org/10.1177/037698369902600232.

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Gaines, Atwood D. "Disease, communalism and medicine." Culture, Medicine and Psychiatry 10, no. 4 (December 1986): 397–410. http://dx.doi.org/10.1007/bf00049273.

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Zapeka, Oksana A. "Doctrine of Communitarianism of Late N. A. Berdyaev." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 81–87. http://dx.doi.org/10.37816/2073-9567-2022-66-81-87.

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In his “Slavery and Freedom”, written and published in emigration, we come across Berdyaev`s notion of “communitarianism”: “…human person must live in a free communication, free communion, in communitarianism, built on Freedom and Love”. The concept of communitarianism as akin to the concept of communalism, which is according to Berdyaev came into being as a “creative discovery” of A. S. Khomyakov. In Khomyakov`s understanding communalism is first and foremost organic unity in freedom premised in commutual love. Although one should not take the idea of communitarianism as a leading in Berdyaev`s philosophy (as distinct from communalism of Khomyakov), he granted it a special attention in his teachings. “Comunitarianism” and “communalism” are related concepts, however one should hardly take them as identical. He associates “communitarianism” with notions “collective” and “communalism”. Communitarianism is a community and communality of personalities, it is personalistic, whereas in “collective reality” the person ceases to be an ultimate value. The motif of freedom in Berdyaev`s works is far more pronounced than that of Khomyakov. That is why priorities of Khomyakov and Berdyaev in their interpretations of correlation “freedom — communalism”, “freedom — communitarianism” do not align. Berdyaev links his personalism with the idea of communitarianism: personality is communitarian and reveals its image by letting in Divine personality and other human personality. He sees Freedom as the main condition of personal becoming and even the very existence of a person as a personality; this is exactly the freedom that allows man to come to terms with his unique being. Although his assertion of communitarianism as the third freedom alongside with irrational freedom, selective (the first one) and rational freedom, enlightened (second), which he distinguishes, isn`t absolutely undebatable, it may still be acceptable.

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Carfagna, Lindsey ‘Luka’. "Learning to share: Pedagogy, open learning, and the sharing economy." Sociological Review 66, no. 2 (March 2018): 447–65. http://dx.doi.org/10.1177/0038026118758551.

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The sharing economy is fertile sociological ground for studying important themes like labor, exchange, consumption, and inequality, as well as larger political-economic trends that are reflective of this post-recession era. The multifaceted research agenda of the sharing economy can provide lessons around many themes relevant to sociologists, but what does the sharing economy teach to those who participate in it? What is learned from the sharing economy and how do participants learn it? In this article, the author explores the pedagogic elements of one case study within the sharing economy: open learning. Drawing from 51 interviews with 34 participants and roughly 300 hours of participant observation, the study uses Bernstein’s theory of pedagogic discourse to ask how open learners learn to share. The author argues that an ethos of communalism and cooperativism dominated moral discourse for learners and regulated social order. Entrepreneurialism was learned through a flexible sociality, where participants contributed to each other’s learning as a means of validating and legitimizing that learning. The need to contribute or give back was taken for granted by participants, who felt compelled to give their own expertise or labor to the commons after taking something from it. This study depicts a tension between a neoliberal entrepreneurial frame and a communalist, cooperativist frame that is also present within the larger sharing economy. The author suggests that a similar pedagogic approach that asks how participants learn to share could be developed in the larger sharing economy in order to better understand learning and economic relations as two sides of the same coin in contemporary capitalism.

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Copland, Ian. "‘Communalism’ in Princely India: The Case of Hyderabad, 1930–1940." Modern Asian Studies 22, no. 4 (October 1988): 783–814. http://dx.doi.org/10.1017/s0026749x00015742.

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The time has come when the communal holocaust must be confined to the Indian States, the time has come when both the Hindu and Muslim newspapers must be prevented from blowing communalism into British India. There was a time when our politicians like Gokhale rightly used to take pride in Indian States being free from communalism, which was a vice in British India.… But the table appears to have been turned.

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Coleman, Sean T., Adrian Wayne Bruce, Lamar Jamison White, A. Wade Boykin, and Kenneth Tyler. "Communal and Individual Learning Contexts as They Relate to Mathematics Achievement Under Simulated Classroom Conditions." Journal of Black Psychology 43, no. 6 (August 25, 2016): 543–64. http://dx.doi.org/10.1177/0095798416665966.

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The current study builds on previous communalism research by exploring the enduring facilitative effects of communal learning contexts on academic achievement for African American children over extended time and while calling on critical thinking skills. In addition, this study sought to explore the communalism construct in a more applied academic environment that approximated real classroom conditions. This study examined performance differences in fraction problem solving among 96 low-income African American students in Grades 3 to 6 participating in either a communal or individual learning context. Pretest to posttest gains showed that students randomly selected for the communal learning context significantly outperformed students who learned in the individualistic context. Additionally, communal learning students outperformed their individual counterparts during each weekly domain assessments. Several promising results obtained draws the communalism construct to a more applied culturally relevant pedagogical tool.

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Bhambhri, C. P. "State and Communalism in India." Social Scientist 18, no. 8/9 (August 1990): 22. http://dx.doi.org/10.2307/3517339.

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Connolly, Clara. "Communalism: Obstacle to social change." Women: A Cultural Review 2, no. 3 (December 1991): 214–19. http://dx.doi.org/10.1080/09574049108578084.

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Mukhia, H. "Communalism and the Indian Polity." Comparative Studies of South Asia, Africa and the Middle East 11, no. 1 and 2 (March 1, 1991): 62–68. http://dx.doi.org/10.1215/07323867-11-1_and_2-62.

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Sampradayikta Virodhi Andolan. "On the struggle against communalism." Bulletin of Concerned Asian Scholars 25, no. 4 (December 1993): 63–64. http://dx.doi.org/10.1080/14672715.1993.10416140.

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Pandey, Anurag. "Communalism and Separatism in India." Journal of Asian and African Studies 42, no. 6 (December 2007): 533–49. http://dx.doi.org/10.1177/0021909607083219.

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Rahim, Aminur. "Communalism and Nationalism in Bangladesh." Journal of Asian and African Studies 42, no. 6 (December 2007): 551–72. http://dx.doi.org/10.1177/0021909607083221.

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Heehs, Peter. "Bengali religious nationalism and communalism." International Journal of Hindu Studies 1, no. 1 (April 1997): 117–39. http://dx.doi.org/10.1007/s11407-997-0015-8.

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Ahmad, Shahbaz. "Combating Communalism through Correct Narratives." Shanlax International Journal of Arts, Science and Humanities 10, no. 2 (October 1, 2022): 1–7. http://dx.doi.org/10.34293/sijash.v10i2.5102.

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Communalism is an ideology which negates the concept of pluralism and assumes that not only the interests of a religious community are common, but these are necessarily opposed to the interests of other religious communities. In India, communalism has spread mainly due to false historical narratives. The British historians, with an aim to create Hindu-Muslim dissension, divided the Indian history into Hindu, Muslim and British periods. It was projected that Hindus and Muslims had been two homogenous blocks who have always been antagonistic to each other and the subject of history is mainly a narration of the confrontation of Hindus and Muslims. It was also propagated that the religion of Islam spread mainly by sword and there was vast desecration of temples by Muslim rulers. But this communal version of history is not supported by historical research. All religions preach love and compassion and no religion teaches hatred for any class of persons. Responsible citizens of all religions need to become vocal and give an ideological challenge to communalism. Religious fanaticism needs to be strongly condemned and the common moral values of religions be emphasized. Highlighting the correct historical narratives and emphasizing the composite Indian culture will be helpful in engendering an environment of harmony and brotherhood. If the forces of Peace and Harmony become vocal, communalism will itself take a back seat.

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Akhter, Khaleda. "Communalism and Relevance to Nazrul." Global Mainstream Journal 1, no. 1 (May 23, 2024): 19–23. http://dx.doi.org/10.62304/ijass.v1i1.151.

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Kazi Nazrul Islam, renowned for his poetry and literary works, championed Hindu-Muslim unity and secularism in India. Born into poverty and influenced by revolutionary ideals, Nazrul's writings emphasized humanity over religious divisions. He critiqued both Hindu and Muslim extremism, promoting a universalistic approach to religion. His literature sought to bridge communal divides, advocating for the harmony of souls and the recognition of truth across faiths. Nazrul's legacy of secularism remains profoundly relevant today, offering guidance in a world still grappling with religious intolerance and division. His efforts in fostering unity and challenging religious dogma remain relevant today as communal conflicts persist, highlighting his enduring legacy as a flow of harmony and social justice.

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Harris, Treniece Lewis, and Sherry Davis Molock. "Cultural Orientation, Family Cohesion, and Family Support in Suicide Ideation and Depression among African American College Students." Suicide and Life-Threatening Behavior 30, no. 4 (December 2000): 341–53. http://dx.doi.org/10.1111/j.1943-278x.2000.tb01100.x.

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This study extends previous research by examining the role of communalism, family cohesion, and family support in suicide ideation and depression in African American college students. Participants were 188 African American introductory psychology students (126 female, 61 male) from a historically black college.1 Results showed that communalism, family cohesion, and family support were positively associated with each other. Higher levels of family cohesion and family support were associated with lower levels of suicide ideation and depression. Linear regression analyses showed a main effect for communalism and family support. Having strong communal values was positively related to suicide ideation and depression. Having strong family support was associated with fewer experiences of suicide ideation and depression. Stepwise regression analyses indicated that family support explained more variance in suicide ideation and depression than family cohesion. Implications of these results for future research and practice are discussed.

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Bediako, Shawn M., and Chey Harris. "Communalism Moderates the Association Between Racial Centrality and Emergency Department Use for Sickle Cell Disease Pain." Journal of Black Psychology 43, no. 7 (March 1, 2017): 659–68. http://dx.doi.org/10.1177/0095798417696785.

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Sickle cell disease (SCD) is a genetic blood disorder that predominantly affects people of African descent. However, there is limited information on how social and cultural contexts affect SCD-related health care use. We explored whether communalism moderated the relation between racial centrality and emergency department use for SCD pain in a sample of 62 adults who were seen at a comprehensive clinic. Bivariate analyses showed a significant correlation between racial centrality and emergency department use ( r = −.30, p = .02). Pain-adjusted regression analyses indicated a moderating effect of communalism ( b = .77, p < .01) such that an inverse association between racial centrality and emergency department use was observed only at mean and low levels of communalism. Additional studies are needed to replicate these findings with larger samples. There is also a need for further studies that elucidate the role of culturally centered coping strategies on health care use in this patient group.

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Rambeau, Frédéric. "Des révoltes communales à l’utopie communaliste." Écrire l'histoire, no. 23 (October 12, 2023): 77–86. http://dx.doi.org/10.4000/elh.3468.

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Perrone, Nickolas Mario. "Radical Roots, Utopian Legacies." Boom 3, no. 2 (2013): 87–91. http://dx.doi.org/10.1525/boom.2013.3.2.87.

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This is a review of two books that cover cooperative movements, communalism, and utopia in California. The review serves as a vehicle for observations on how cooperative communal movements have influenced each other and the development of radical reform and revolutionary movements from the nineteenth century to the present day. The review, much like the books, looks beyond the communes of the 1960s and fleshes out some differences and similarities between urban and rural movements. The review also charts a radical genealogy of cooperative communalism from the nineteenth century to current movements such as Occupy Oakland.

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SHANI, ORNIT. "The Rise of Hindu Nationalism in India: The Case Study of Ahmedabad in the 1980s." Modern Asian Studies 39, no. 4 (October 2005): 861–96. http://dx.doi.org/10.1017/s0026749x05001848.

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The massacre of Muslims in Ahmedabad and throughout Gujarat in February 2002 demonstrated the challenge of Hindu nationalism to India's democracy and secularism. There is increasing evidence to suggest that government officials openly aided the killings of the Muslim minority by members of militant Hindu organisations. The Gujarat government's intervention did little to stop the carnage. The communalism that was witnessed in 2002 had its roots in the mid-1980s. Since then, militant Hindu nationalism and recurring communal violence arose in Ahmedabad and throughout Gujarat. This study aims to shed light on the rise and nature of communalism since the mid-1980s.

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Bharadwaj, Krishna. "Economic Development and Communalism: A Note." Social Scientist 18, no. 8/9 (August 1990): 66. http://dx.doi.org/10.2307/3517343.

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Journal articles on the topic 'Communalisme'

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