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Relevant bibliographies by topics / Ethno-religious identity

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Academic literature on the topic 'Ethno-religious identity'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "Ethno-religious identity"

1

Muhambetaliev, K. M., Asem Berdalina, and Akmaral Doszhanova. "Questions of ethno-religious identity." Eurasian Journal of Religious studies 3, no. 3 (2015): 36–42. http://dx.doi.org/10.26577/ejrs-2015-3-36.

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Fleischmann, Fenella, Karen Phalet, and Marc Swyngedouw. "Dual Identity Under Threat." Zeitschrift für Psychologie 221, no. 4 (January 2013): 214–22. http://dx.doi.org/10.1027/2151-2604/a000151.

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Drawing on the literatures on dual identity and politicization, this study relates the political engagement of European-born Muslims to their dual identification as ethno-religious minorities and as citizens. Minorities’ political engagement may target mainstream society and/or ethno-religious communities. Surveying the Turkish and Moroccan Belgian second generation, our study analyzes their support for religious political assertion, participation in ethno-religious and mainstream organizations, and trust in civic institutions. Its explanatory focus is on the dual ethno-religious and civic identifications of the second generation and on perceived discrimination and perceived incompatibility as threats to their dual identity. Our findings show that participation in organizations beyond the ethno-religious community is most likely among high civic and low ethnic identifiers, and lower among dual identifiers. Rather than increasing political apathy, perceived discrimination goes along with higher levels of participation in both ethno-religious and mainstream organizations. Finally, the perception of Islamic and Western ways of life as incompatible predicts greater support for religious political assertion and lower trust in civic institutions. Implications for the role of dual identity and identity threat in the political integration of ethno-religious minorities are discussed.

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Arakelova, Victoria. "Ethno-Religious Communities: To the Problem of Identity Markers." Iran and the Caucasus 14, no. 1 (2010): 1–17. http://dx.doi.org/10.1163/157338410x12743419189180.

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AbstractThe paper focuses on the phenomenon of ethno-religiousness and, particularly, on the process of the formation of ethno-religious communities. In the spotlight of the research is the Yezidi identity—the stages of its formation from the new syncretic mentality, initially exclusively with the religious vector, and later having acquired the drive to ethnicity. The similar processes can be traced in other cases of ethno-religious identities, e.g., the Mandaeans and the Druzes, both cases being used as comparative material.

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Frith, Tabitha. "Ethno-Religious Identity and Urban Malays in Malaysia." Asian Ethnicity 1, no. 2 (September 2000): 117–29. http://dx.doi.org/10.1080/713611705.

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Boyajian, Vahe S. "Is there an Ethno-religious Aspect in Balochi Identity?" Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 397–405. http://dx.doi.org/10.1163/1573384x-20160309.

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The paper deals with certain aspects of the complex phenomenon of Balochi identity in their traditional habitat, including the Iranian province of Sistan and Baluchistan, the Pakistani province of Balochistan, as well as the areas of Afghanistan where the Baloches live compactly. Considering quite different socio-political and cultural situations in the mentioned environments, it is argued that the identity perceptions among the Baloches themselves and among the others towards the Baloches (Persian-speaking Shi‘a population in Iranian province, as well as mostly Sunni diverse ethnic groups in the Pakistani province and in Afghanistan) are not fixed ideas bound by ethnicity and/or religion, but, rather, flexible constructs dependent particularly upon the peripeteia of the state policies. The multiple aspects of the Balochi identity could constantly be negotiated, as well as manipulated by engaged parties. The main argument of this paper rests upon the speculation that the already existing and bona fide aspects of Balochi identity, such as ethnicity and religion, could be paralleled into the aggregate of ethno-religiousness depending on the socio-political and cultural landscape.

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Donabed, Sargon George, and Shamiran Mako. "Ethno-Cultural and Religious Identity of Syrian Orthodox Christians." Chronos 19 (April 11, 2019): 71–113. http://dx.doi.org/10.31377/chr.v19i0.457.

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Many Middle Eastern Christian groups identify or have been identified with pre-lslamic peoples in the Middle East: the Copts with Ancient Egypt, the Nestorians with Assyria, the Maronites with Phoenicians and some Rum Onhodox and other Christians with pre-lslamic Arab tribes. The concern of this study is the Syrian Orthodox Christians or Jacobite(s) (named after the 6th century Monophysite Christian bishop Yacoub Burd'ono or Jacob Baradaeus of Urfa/Osrohene/Edessa), specifically those whose ancestry stems from the Tur Abdin region of Turkey, Diyarbekir, Mardin, Urfa, and Harput/Elazig.

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Aydın, Suavi. "The emergence of Alevism as an ethno-religious identity." National Identities 20, no. 1 (January 12, 2017): 9–29. http://dx.doi.org/10.1080/14608944.2016.1244521.

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Shakhbanova, Madina M. "Religious identity of the urban population of Dagestan in the structure of social identity." Historical and social-educational ideas 13, no. 1 (February 28, 2021): 93–108. http://dx.doi.org/10.17748/2075-9908-2021-13-1-93-108.

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The article deals with the manifestation of the religious identity of the urban population of Dagestan. The obtained empirical data show the dominance of the Republican type of social identity with a large preponderance in the mass consciousness of the respondents. The author's hypothesis about the importance of religious identity for respondents was not confirmed by the results of the study, because the designation of unity with co-religionists by respondents prevails only in a subgroup of convinced believers. In addition, the awareness of community with representatives of their ethnic community is of great importance for citizens. At the same time, the study revealed contradictory behavior of citizens: for example, the study of the religious identity of the urban population indicates the prevalence of the importance of religious affiliation. In addition, empirical data shows the existence in the attitudes of citizens of the consideration of religion as an integral part of ethno-culture, which is quite natural in the observed synthesis of ethnic and religious factors in the form of ethno-confessional identity. The level of trust in various social spheres, in particular religious institutions, contributes to the formation of a positive religious identity to a certain extent. The survey data indicates a weak level of trust in co-religionists, while at the same time its high manifestation to the near radius.

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Ganieva, R. Kh. "Ethnic and religious identity as a client’s resources in working with a psychologist." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 452–71. http://dx.doi.org/10.31162/2618-9569-2021-14-2-452-471.

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This article is a part of series of articles, and demonstrates positive dynamics of psychological work within the framework of a specific case activity based on Ingush culture and religious values. In the first article of the series “Multicultural approach in psychological counseling: ethnoreligious aspect (analysis of case)”, using the example of father-daughter relationship, we described the content of the process of psychological counseling, performed considering ethno-cultural and spiritual characteristics of a client. In the second article, “Consulting in the client’s ethno cultural and spiritual context (case analysis)”, the process of culturally oriented counseling is revealed on the example of the Father-Son relationship. The results of the study revealed that the multicultural competence of a therapist, based on the use of ethno-religious resources, serves as a bed for a high level of trust from a client and displays a professional approach based on the use of ethno-religious resources in therapeutic work. This article describes the process of culturally oriented counseling on the example of a woman treated on the basis of analysis of her attitude to the fact of her missing husband.

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Mohd Hussain, Rosila Bee. "Ethno-religious Identity and Border Crossing in the Malay World." International Journal of Interdisciplinary Social Sciences: Annual Review 6, no. 6 (2012): 41–52. http://dx.doi.org/10.18848/1833-1882/cgp/v06i06/52092.

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Dissertations / Theses on the topic "Ethno-religious identity"

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Rougier, Nathalie. "Ethno-religious identities : an identity structure analysis of clergy in Ireland, north and south." Thesis, University of Ulster, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325482.

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Alekseevskaia, Mariia. "Dutch-Canadian Reformed Schools in the 21st Century: Successes and Limitations of Ethno-Religious Educational Pluralism." Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/42246.

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Faith-based schools have become a growing phenomenon in Canada in recent decades and a cause of public concern in the context of a pluralistic society, where immigrants are increasingly likely to create educational institutions that reflect their culture and faith. This thesis presents a case study of Canadian Reformed schools in Ontario established by Dutch post-war immigrants who are members of the Federation of Canadian Reformed Churches (CanRC). Most children in this community have gone through this school system, an important feature of this long-standing, ethno-religious, immigrant-origin community. This thesis aims to examine how Canadian Reformed schools in the Province of Ontario have prepared their graduates for living in a diverse and pluralist Canadian society and their role in preserving the community’s ethnic and religious identities. The research is based on the theories of retention of immigrant ethno-religious identity as well as the role of religious schools in promoting immigrant-origin students’ ethical autonomy. Qualitative case study methodology was applied. The results are based on the analysis of sixty-four interviews with current and former members of the Reformed communities. Where possible, the results were triangulated by the content analysis of documents and mass media. This thesis concludes that Canadian Reformed schools have had a significant impact on the preservation of the community’s religious and ethnic identities. While Canadian Reformed schools have retained some level of self-isolation and a strict policy on the religious identity of both students and teachers, the findings reveal that the Ontario Canadian Reformed schools have evolved significantly in their five decades of existence. The tendency to shelter children is still present but principals and teachers generally aim to introduce current teaching strategies and develop standardized curriculum plans across the schools. Since their establishment, Canadian Reformed schools have encouraged students to discuss topical issues and develop their own solutions to enhance critical thinking skills. Tolerance and compassion to individuals with a different worldview are being promoted. Several respondents identified areas for schools’ improvement, including the need for a more inclusive and up-to-date curriculum, comprehensive school-based sex-education, a more profound level of understanding of religious tradition, reducing identity strain when exposed to the outside world, and high educational costs. This thesis addresses a gap in the study of how Christian schools in Canada prepare their graduates for socio-political engagement and in scholarly knowledge about Dutch Reformed community. This study also aims to contribute to policy making because the findings identify the challenges that religious schools’ graduates face and highlight the roles these schools play in bridging religious communities and the broader society.

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Botello, Michael John. "Catholic-Americans| The Mexicans, Italians, and Slovenians of Pueblo, Colorado form a new ethno-religious identity." Thesis, University of Colorado at Denver, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1549544.

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Roman Catholic immigrants to the United States in the late nineteenth and early twentieth centuries faced multiple issues as they attempted to acculturate into their new nation. Distrusted by Protestant-Americans for both their religion and their ethnicity, they were further burdened by the biases of their own church leadership. The Catholic leadership in the United States, comprised of earlier-arrived ethnic groups like Irish and Germans, found the Catholicism of the new arrivals from Europe and Mexico to be inferior to the American style. American bishops dismissed the rural-based spirituality of the immigrants, with its reliance on community festivals and home-based religion, as "superstition" and initially looked to transform the faith of the immigrants to more closely align with the stoic, officious model of the U.S. church. Over time, however, the bishops, with guidance from the Vatican, began to sanction the formation of separate "ethnic" parishes where the immigrants could worship in their native languages, thereby both keeping them in the church and facilitating their adjustment to becoming "Americans."

Additionally, immigrants to the western frontier helped transform the Catholicism of the region, since the U.S. church had only preceded their arrival by a few decades. Catholicism had been a major presence in the region for centuries due to Spanish exploration and settlement, but American oversight of the area had only been in place since 1848. Thus, the Catholic immigrants were able to establish roots alongside the American church and leave their imprint on frontier Catholicism. As the city of Pueblo, Colorado industrialized in the 1870s and 1880s large numbers of immigrant laborers were drawn to the city's steelworks and smelters. Pueblo's position on the borderlands established its reputation as a multicultural melting pot, and the Pueblo church ultimately incorporated many of the religious practices of the immigrants while at the same time facilitating their acculturation to American society through its schools, orphanages, and social-service organizations. The story of Pueblo's Catholic immigrants and their formation of a new ethnic identity is a microcosm of the American immigrant experience.

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Froese, Brian Michael Driedger. "From chickens to condos Mennonite immigrant entrepreneurs and ethno-religious identity in the Fraser Valley, 1928-1988 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Hasselgren, Johan. "Rural Batak, kings in Medan : The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260.

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This study explores the history of the Toba Batak community in the city of Medan from1912 to 1965. The Toba Batak have traditionally lived in the rural interior highlands ofSumatra. In this region, their specific ethno-religious identity was developed. Thecrucial factor in the process was the activities and the theological convictions of theGerman Rhenish mission on which the Toba Batak themselves had a significant impact. During the first few decades of the 20th century the Toba Batak began to migrate to the plantation region on the east coast of Sumatra and its commercial entrepôt Medan.In this region, where the Malay Muslim culture was the local dominant culture, theystrove to fulfil their cultural ideals, among which the ideal of harajaon (kingdom) iscentral. The main analytical question pursued is: How did the Toba Batak ethno-religious identity develop in Medan, within the framework of the ethnic, religious, social andpolitical currents in the city? This question is analysed in terms of their changing relations to their area of origin,the interaction with other groups in Medan and the efforts of the Toba Batak to buildup their own organisations. The main focus is on the development of Christiancongregations, but the analysis also takes voluntary, political and women's organisationsinto account. The changing conditions for local ecumenical co-operation are alsoexplored. A wide selection of sources is used, such as missionary reports and correspondence, Dutch colonial records and Toba Batak written and oral sources. Most of these sources have not or only partly been employed in previous research.

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MacDonald-Dennis, Christopher. "Competing narratives : the interplay between racial and ethno-religious identity among Ashkenazi Jewish undergraduate anti-racist peer educators /." Ann Arbor, MI : University Microfilms, 2005. http://proquest.umi.com/dissertations/preview/3193920.

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Reyhan, Dilnur. "Le rôle des technologies d'information et de communication (TIC) dans la contruction des nouvelles diasporas : le cas de la diaspora Ouïghoure." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAG003.

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Cette thèse s’intéresse aux rôles des TIC dans la constitution de la diaspora ouïghoure. L’approche sociologique choisie a permis d’aborder cette question sous l’angle politique et communicationnelle mais aussi historique et géographique et de prendre en compte tant les aspects idéologiques, sociaux qu’institutionnels et organisationnels. Les communautés ouïghoures à l’étranger commencent à être visibles et créent des organisations officielles représentant leur cause. La première partie met en évidence un réseau complexe constitué des communautés ouïghoures institutionalisées qui sont en interaction entre elles et avec le pays d’origine à travers les TIC, le Congrès Mondial Ouïghour rassemblant la majorité de ces associations. La deuxième partie montre à travers les analyses quantitatives et qualitatives de la cartographie du web ouïghour 2010 et 2016, l’apport et des limites des TIC dans le processus de construction de la diaspora. Cette analyse croisée a permis dans la troisième partie de comprendre et d’interpréter les formes d’identités qui se construisent : identité ethno-nationale ou ethno-culturelle ou ethno- religieuse, et les compromis sociaux qui tentent de se déterminer par des processus de négociation dans l’espace virtuel et au sein des institutions. Ce travail de recherche dévoile les différentes finalités recherchées par les acteurs tant officiels que lambda et de voir dans quelle mesure de nouvelles formes de régulations sont susceptibles d’aboutir à un nouveau compromis entre les acteurs. Mais pour l’instant, il n’existe ni de stratégie commune, en particulier vis-à-vis des politiques à tenir face à la Chine, ni une identité commune, mais des identités de la migration ouïghoure
This thesis focuses on the constitutive role of Information and Communication Technologies (ICT) in the Uyghur diaspora. The sociological approach adopted in this thesis not only examines the aspects of politics and communication of this issue, but also allows a historical and geographical study which also takes into account the ideological, social, institutional and organizational points of view, as Uyghur communities abroad start to be visible and create formal organizations representing their cause. The first section of the thesis highlights, through ICT, a complex network of institutionalized Uyghur communities that interact with each other and their countries of origin, and demonstrates that the World Uyghur Congress is the most dominant of these associations. The second section shows, through quantitative and qualitative analysis of the mapping of the Uyghur web in 2010 and in 2016, the contributions and limitations of ICT in the diaspora construction process. This cross analysis sheds light in the third section on the forms of identities that are constructed, such as ethno-national, ethno-cultural or ethno-religious identity, and the social compromises tentatively formed through the negotiation process in virtual space and in the institutions. This study reveals the different purposes sought by both official and lambda actors and examines how new forms of regulation are likely to reach a new compromise between the actors. Presently, however, there is neither a common strategy, particularly vis-a-vis the political dealings with China, nor a common identity, but different identities of the Uyghur migration

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Singh, Simboonath. "The social construction of a collective Indian ethno-religious identity in a context of ethnic diversity, a case study of an Indo-Caribbean Hindu temple in Toronto." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ28060.pdf.

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Macey, Marie, Alan Carling, and Sheila M. Furness. "The Power of Belief? Review of the Evidence on Religion or Belief and Equalities in Great Britain." University of Bradford, 2009. http://hdl.handle.net/10454/4394.

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A new legal framework has been developed in Great Britain over the last ten years which protects individuals against unfair treatment on the grounds of their religion or belief. This framework regards all the major faith groups, secular belief systems (such as Humanism or Atheism), and non-belief on formally equal terms. There has also been a rapid growth of research interest in religion/belief in contemporary scholarship on equalities. This report provides a critical overview of this extensive research base relating mainly to England, Scotland and Wales up until 2008.

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(5929931), Hana C. Lee Moore. "RE-EXAMINING THE ‘HEARTLAND’: KOREAN AMERICAN RELIGIOUS AND ETHNIC IDENTITY FORMATIONS IN THE MIDWEST." Thesis, 2019.

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What is it like to grow up in the United States Midwest, without an accessible co-ethnic population, as a second-generation Korean American Christian? Drawing from forty-seven in-depth interviews of second-generation Korean American Christians who grew up in the Midwest, an analysis of the data reveals several aspects of their lives. First, Korean American families are moving to the Midwest for educational and economic gain, because of pre-existing networks with friends and family, and through family sponsorships. Second, this data reveals the long-term consequences of racism this population faces, causing some to desire to leave the Midwest, to internalize their oppression, or to work towards changing society through their careers and churches. Religious identity is a key factor in helping respondents process the racism they have faced. Second-generation Korean American Christians in the Midwest also find a sense of belonging, that they did not find in their neighborhoods and schools, through ethno-religious communities: Korean American Christian youth camp and/or organizations during college. Participation in these groups strengthened both their religious and ethnic identities.

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Books on the topic "Ethno-religious identity"

1

Rougier, Natalie. Ethno-religious identities: An identity structure analysis of clergy in Ireland, North and South. [s.l: The Author], 2000.

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Rural Batak, kings in Medan: The development of Toba Batak ethno-religious identity in Medan, Indonesia, 1912-1965. Uppsala: Uppsala University, 2000.

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Religion as metaphor for ethno-ethical identity. Milwaukee, Wis: Marquette University Press, 2011.

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Ethno-religious identification and intergroup contact avoidance: An empirical study on Christian-Muslim relations in the Philippines. Zürich: Lit Verlag, 2014.

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Jenkins, Celia, Suavi Aydin, and Suavi Aydin, eds. Alevism as an Ethno-Religious Identity. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390.

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Aydin, Suavi, Celia Jenkins, and Umit Cetin. Alevism As an Ethno-Religious Identity: Contested Boundaries. Taylor & Francis Group, 2018.

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Staff, University of Manitoba Press, and Frances Swyripa. Storied Landscapes: Ethno-Religious Identity and the Canadian Prairies. University of Manitoba Press, 2010.

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Öztürk, Ahmet Erdi, and Jeffrey Haynes. Religion, Identity and Power. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474474689.001.0001.

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Turkey and its recent ethno-religious transformation have had a strong impact on the state identity and country’s relation to the Balkan Peninsula. This book examines Turkey’s ethno-religious activism and power-related political strategies in the Balkans between 2002 and 2020, the period under the rule of the Justice and Development Party (AKP), to determine the scopes of its activities in the region. This study illuminates an often-neglected aspect of Turkey’s relations with its Balkan neighbours that emerged as a result of the much discussed ‘authoritarian turn’ – a broader shift in Turkish domestic and foreign policy from a realist-secular to a Sunni Islamic orientation with ethno-nationalist policies. In order to understand how these concepts have been received locally, the author draws on personal testimonies given by both Turkish and non-Turkish, Muslim and non-Muslim interviewees in three country cases: Republic of Bulgaria, Republic of North Macedonia and Republic of Albania. The findings shed light on contemporary issues surrounding the continuous redefinition of Turkish secularism under the AKP rule and the emergence of a new Muslim elite in Turkey.

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Milligan, Jeffrey Ayala. Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines. Palgrave Macmillan, 2020.

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Milligan, Jeffrey Ayala. Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines. Palgrave MacMillan, 2020.

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Book chapters on the topic "Ethno-religious identity"

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Milligan, Jeffrey Ayala. "Education and Ethno-Religious Conflict in Postcolonial Spaces." In Islamic Identity, Postcoloniality, and Educational Policy, 1–21. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-1228-5_1.

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Saeed, Tania. "Securitizing the Ethno-Religious Identity(s): Exploring Islamophobia as Pakophobia." In Islamophobia and Securitization, 117–45. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32680-1_5.

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Jenkins, Celia, Suavi Aydın, and Umit Cetin. "Introduction." In Alevism as an Ethno-Religious Identity, 1–7. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-1.

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Aydın, Suavi. "The emergence of Alevism as an ethno-religious identity." In Alevism as an Ethno-Religious Identity, 9–29. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-2.

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Tekdemir, Omer. "Constructing a social space for Alevi political identity: Religion, antagonism and collective passion." In Alevism as an Ethno-Religious Identity, 31–51. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-3.

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Karakaya-Stump, Ayfer. "The AKP, sectarianism, and the Alevis’ struggle for equal rights in Turkey." In Alevism as an Ethno-Religious Identity, 53–67. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-4.

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Okan, Nimet. "Thoughts on the rhetoric that women and men are equal in Alevi belief and practice (Alevilik) – to Songül." In Alevism as an Ethno-Religious Identity, 69–89. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-5.

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Emre Cetin, Kumru Berfin. "Television and the making of a transnational Alevi identity." In Alevism as an Ethno-Religious Identity, 91–103. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-6.

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Jenkins, Celia, and Umit Cetin. "From a ‘sort of Muslim’ to ‘proud to be Alevi’: The Alevi religion and identity project combatting the negative identity among second-generation Alevis in the UK." In Alevism as an Ethno-Religious Identity, 105–23. Routledge, 2019. http://dx.doi.org/10.4324/9781315105390-7.

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Hamid, Ahmad Fauzi Abdul, and Zairil Khir Johari. "Secularism and Ethno-religious Nationalist Hegemony in Malaysia." In Secularism, Religion, and Democracy in Southeast Asia, 213–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199496693.003.0009.

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Chapter 8 investigates the efforts of parties to navigate their way within the dominant discourse of hegemonic ethnoreligious nationalism in Malaysia. It discusses the way politics has addressed the question of identity—a corollary of the nation’s colonial experience and segmented socio-economic set-up. The post-Independence practice of consociational democracy served to cement ethnic-oriented politics, which blended with religious boundaries of Malaysia’s plural society. Since the late 1990s, however, emerging ‘new politics’ characterised by middle class–based civil activism has gradually shifted the political narrative away from issues of identity to universal values such as social justice, good governance and human rights. In this light, the chapter discusses the role of the Democratic Action Party (DAP), Malaysia’s largest opposition party in Parliament.

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