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Journal articles on the topic 'Inter-communal relations'
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1
Gatawa, Muhammad Mukhtar. "The Role of Islam in the Yoruba-Hausa Harmonious Relations in Southwestern Nigeria." IIUC Studies 12 (December 10, 2016): 111–26. http://dx.doi.org/10.3329/iiucs.v12i0.30585.
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In Nigeria, academic discourse on inter-group relations over the years has been narrowed down to only two interrelated terms: conflict and violence. This is due to the rising cases of inter-ethnic and inter-religious conflicts witnessed in the multi-cultural and multi-religious Nigeria. This paper intends to argue that the escalating ethnic and religious consciousness is greatly the handiwork of elites and politicians who employ both ethnicity and religion as effective tools for mass mobilization and manipulation of citizens psyche in their attempt to dominate the state power apparatus and resources. It also affirms the view that, as far as the Yoruba and Hausa communities of Agege are concerned, a high level of cordial inter-group relations had been achieved, owing to inter-communal mechanisms developed amongst the Yoruba and Hausa communities over the years of interaction. One of the effective vehicles through which the cordial inter-communal relations are achieved is Islam.IIUC Studies Vol.12 December 2015: 111-126
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Pely, Doron, and Golan Luzon. "Hybrid dispute resolution model for migrant-host communities." International Journal of Conflict Management 30, no. 5 (October 14, 2019): 615–36. http://dx.doi.org/10.1108/ijcma-01-2019-0009.
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Purpose The purpose of this paper is to locate, describe and analyze the differences between the way migrants from communal cultures and local communities in Western Europe resolve intra-communal and inter-communal conflicts, and to use the findings to propose a hybrid alternative model that may be able to bridge across identified differences. Such a hybrid model will facilitate enhanced integration and adaptation between host and migrant communities, contributing to improved conflict resolution outcomes. Design/methodology/approach This paper starts with an exploration, review and analysis of existing relevant literature describing refugee/migrant–host community interactions and their consequences. The second stage includes review and analysis of relevant alternative dispute resolution (ADR) literature. The third stage undertakes an examination and analysis of the practices identified in stage two, and the fourth stage proposes a method that uses potentially “bridging” practices by incorporating useful and relevant elements from host and refugee communities’ ADR mechanisms, in a way that may help resolve inter-communal disputes. Findings The paper demonstrates significant differences between host and migrant communities’ dispute resolution practices and the integrability of relevant ADR approaches toward creating a usable, hybrid, bridging approach to handle inter-communal conflicts. Research limitations/implications The paper proposes a hybrid “bridging” host–refugee inter-communal conflict management model. The proposed model should be tested to prove feasibility and viability. Practical implications Should the proposed model prove useful, the practical implications may lead to the construction and use of different (hybrid) conflict management mechanisms in appropriate communities. Such mechanisms may lead to a reduction in the number and severity of inter-communal conflicts. Social implications A reduction in inter-communal conflicts within the framework of a host–migrant interface may have strong positive outcome to inter (and intra) communal relations and may reduce friction, crime, marginalization, hostility and radicalization. Originality/value The paper highlights the challenges to both migrant and host communities when it comes to finding a common ground for resolving inter-communal disputes and offers a pragmatic hybrid model to bridge cultural and functional gaps and help promote mutually satisfactory outcomes.
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Hartoyo, Hartoyo. "Muakhi (Brotherhood) and its practices related to preventing communal conflict in multicultural societies." Masyarakat, Kebudayaan dan Politik 32, no. 3 (September 18, 2019): 227. http://dx.doi.org/10.20473/mkp.v32i32019.227-239.
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In preventing communal conflict, the role of local wisdom is often considered to be a mechanism to maintain the peacefulness and closeness of inter-ethnic relations. Many researchers also argue that conflict prevention should practiced during both pre- and post-conflict. This study, therefore, aims to explain the role of Muakhi as the local wisdom in Lampung Province for recovering inter-ethnic relations in post-communal (inter-ethnic) conflict based on two empirical cases, namely the Balinuraga conflict in South Lampung and the Pematang Tahalo conflict in East Lampung, Lampung Province. The data was collected through in-depth interviews and documents. A total of 74 informants, consisting of local residents and community leaders from Lampung, Java and Bali ethnics totaling as many as 60 people (each village 15 people). There were also 14 informants who were village, district and regency government officials, including the police department and military personnel. The data was analyzed through a qualitative approach based on the constructivist paradigm. The study found that Muakhi refers to the concept of brotherhood accepted by the immigrants who are both ethnic Balinese and Javanese. Thus, this study suggests that the practice of Muakhi in the post-communal conflict through the strengthening of the moral values and the sociocultural relationship is an effective way of restoring communal conflict. However, this study argues that there is resistance to using Angkon Muakhi in a more detailed ceremony.
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Yakubu, Suleiman. "The Role and Impact of the Islamic Religion on the Auchi Kingdom in Nigeria Since 1914." European Scientific Journal, ESJ 17, no. 28 (August 31, 2021): 1. http://dx.doi.org/10.19044/esj.2021.v17n28p1.
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Academic discourse on religion and inter-group relations over the years has been trending in Nigeria. This is due to several cases of inter-ethnic and inter-religious conflicts witnessed in multi-cultural and ethnic Nigeria. The paper argues that despite the escalating ethnic and religious crisis the Islamic religion had played significant roles in the lives of the people of the Auchi kingdom since 1914. It also affirms the view that, as far as Islam is concerned, there were transformative roles the religion played in the lives of the people since 1914 till date. A high level of cordial inter-group relations has been achieved between the Auchi Kingdom and neighbouring communities, owing to inter-communal mechanisms of the same religion and similar culture over the years of interaction. The Islamic religion, which preaches peace, has become interwoven with the cultural practices of the people of the Auchi Kingdom This paper relies heavily on primary and secondary sources. Consulted written sources were cross examined.
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Marsh, Christopher. "The Religious Dimension of Post-Communist “Ethnic” Conflict." Nationalities Papers 35, no. 5 (November 2007): 811–30. http://dx.doi.org/10.1080/00905990701651802.
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Common religious, cultural, and ethnic bonds can hold communities together, while differences along these same lines often lead to calls for national independence, complicate nation building, and confound inter-communal peacemaking efforts. In particular, when religious differences exist between groups in conflict there is a marked tendency for such differences to become emphasized. This is not to say that religion is the root cause of all internecine and inter-communal conflict, which certainly is not the case. But conflicts become fundamentally altered as they rage on, and factors that were at the root cause of a conflict at its outset may no longer be the primary causes in later stages. That is, once conflicts have significantly evolved, thepriorcauses may no longer be theprimarycauses.
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Valensi, Lucette. "Inter-Communal Relations and Changes in Religious Affiliation in the Middle East (Seventeenth to Nineteenth Centuries)." Comparative Studies in Society and History 39, no. 2 (April 1997): 251–69. http://dx.doi.org/10.1017/s0010417500020612.
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Religion … appears in all different sorts in Syria: Turks, Jews, Heretics, Schismatics, Naturalists, Idolaters; or to be more exact these are genera that have their species in great number, for in Aleppo alone we counted sixteen types of religions of which four were Turks different from each other; of Idolaters, there remains only one sort which worships the sun; of Naturalists, those who maintain the natural essence of God with some superstition concerning cows and who come from this side of the borders of Mogor; and the others without superstitions named Druze, living in Anti-Lebanon under a prince called the Emir. They pay a tribute to the Great Lord, and live in their own manner, naturally. From this one can see how necessary it is to have good missionaries, and virtuous ones, for all the scandals that go on in this Babylon, and learned men to refute so many errors. There are fourteen Sects or Nations differing from each other completely in Religion, in rite, in language, and in their manner of dressing: seven of these are Infidels, and seven Christians. The Infidels are Turks or Ottomans. Arabs, Kurds, Turcomans, Jezides, Druze and Jews. Among the Turks there are, moreover, several sects and cabals affecting Religious sentiments just as there are among the Jews.
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Duba, Gulay Umaner, and Nur Köprülü. "Rethinking National Identities in Divided Societies of Post-Ottoman Lands: Lessons from Lebanon and Cyprus." European Journal of Multidisciplinary Studies 4, no. 2 (January 21, 2017): 113. http://dx.doi.org/10.26417/ejms.v4i2.p113-127.
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The communal identities rooted in the millet system are still salient in post-Ottoman lands. Cyprus and Lebanon offer two cases where ethnic and sectarian identities are more prominent than national identities. In this respect both countries represent highly divided societies in post-Ottoman territories. This article discusses the failure of power-sharing systems in Cyprus and Lebanon, arguing that the lack of cultivation of a common national identity at the founding of these republics remains even today a central obstacle to implementing stable multinational/sectarian democratic systems. As a part of Greater Syria, today’s Lebanon is a homeland to many ethnic and sectarian communities. Lebanese politics historically has been governed by a system of consociationalism, which prevents any one group from dominating the political system. This system of power sharing dates back to the 1943 National Pact, and as a result of the sectarian nature of this arrangement, religious communal identities have a stronger pull than a Lebanese national identity. These communal identities crystallized over the course of a 14-year civil war, and were exacerbated by the assassination of former Prime Minister Rafiq al-Hariri in 2005. In the case of Cyprus, the possibility of cultivating a shared national identity between Turkish Cypriots and Greek Cypriots has historically been suppressed by kin-state relations and colonial policies which have, in turn, resulted in inter-communal conflict. An understanding of this conflict and the nature of the nationalisms of each community helps explain how the 1960 Constitution of a bi-communal and consociational Republic of Cyprus hindered inter-communal relations – a precondition for the cultivation of a common national identity – and ultimately failed. From enosis to taksimto the April 2004 referendum on the UN’sAnnan Plan, the contentious interaction between external constraints and collective self-identification processes subsequently reinforced ethno-religious identifications. Through an examination of such processes, this article aims to identify and illuminate the shifting forces that shape deeply divided societies in general, and that have shaped Cyprus and Lebanon in particular. Understanding such forces may help break down barriers to the development of common national narratives.
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Nolte, M. Insa, Clyde Ancarno, and Rebecca Jones. "Inter-religious relations in Yorubaland, Nigeria: corpus methods and anthropological survey data." Corpora 13, no. 1 (April 2018): 27–64. http://dx.doi.org/10.3366/cor.2018.0135.
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This paper uses corpus methods to support the analysis of data collected as part of a large-scale ethnographic project that focusses on inter-religious relations in south-west Nigeria. Our corpus consists of answers to the open questions asked in a survey. The paper explores how people in the Yoruba-speaking south-west region of Nigeria, particularly Muslims and Christians, manage their religious differences. Through this analysis of inter-religious relations, we demonstrate how corpus linguistics can assist analyses of text-based data gathered in anthropological research. Meanwhile, our study also highlights the necessity of using anthropological methods and knowledge to interpret corpus outputs adequately. We carry out three types of analyses: keyness analysis, collocation analysis and concordance analysis. These analyses allow us to determine the ‘aboutness’ of our corpus. Four themes emerge from our analyses: (1) religion; (2) co-operation, tolerance and shared communal values such as ‘Yoruba-ness’; (3) social identities and hierarchies; and (4) the expression of boundaries and personal dislike of other religious practices.
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Roter, Petra. "International-local Linkages in Multistakeholder Partnerships Involved in Reconciliation, Inter-communal Bridgebuilding and Confidence-building." Croatian International Relations Review 21, no. 72 (February 1, 2015): 139–66. http://dx.doi.org/10.1515/cirr-2015-0005.
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Abstract This paper focuses on the involvement of the international community (international actors) in post-conflict reconstruction in the context of multi-stakeholder partnerships (MSPs) operating in the issue-area of reconciliation, inter-communal bridge-building and confidence-building. In particular, the paper analyses the international-local linkages within the MSPs, and suggests that although the involvement of the international community in post-conflict reconstruction (peace-building) is heavy and indispensable, it is neither straight-forward nor problem-free. In order to understand these linkages in a specific MSP context, a number of factors need to be taken into account and analysed. The paper suggests that at least three levels of analysis are required in order to understand the role of the international community and the international-local linkages in the context of MSPs addressing reconciliation, confidence-building and inter-community bridge-building in a post-conflict context. Firstly, the very complex nature of the international community itself, with many different actors seeking to achieve their own objectives in a very competitive environment; secondly, the very difficult conditions in war-torn societies that are operationally/institutionally unable to begin any peace-building processes on their own; and thirdly, the characteristics (motivations, organisation) of international and domestic actors themselves
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Seraidari, Katerina. "Sharing the sacra: The Politics and Pragmatics of Inter-communal Relations Around Holy Places, by Bowman, Glenn." Social Anthropology 21, no. 3 (August 2013): 423–24. http://dx.doi.org/10.1111/1469-8676.12040_1.
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Jiménez, Tomás R. "FADE TO BLACK." Du Bois Review: Social Science Research on Race 13, no. 1 (2016): 159–80. http://dx.doi.org/10.1017/s1742058x16000011.
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AbstractIncreasingly, African Americans find themselves living side-by-side with immigrant newcomers from Latin America, the largest source of today’s immigrant population. Research on “Black/Brown” relations tends to a priori define groupness in ethnoracial terms and gloss over potential nuance in inter-group relations. Taking an inductive approach to understanding how African Americans interpret the boundaries that result from immigration-driven change, this paper draws on fieldwork among African Americans in East Palo Alto, California, a Black-majority-turned-Latino-majority city, to examine how African Americans construct multiple symbolic boundaries in the context of a Latino-immigrant settlement. Blacks’ rendering of these boundaries at the communal level invokesethnoracialboundaries as a source of significant division. They see Latinos as having overwhelmed Black material and symbolic prowess. However, accounts of inter-personal interactions evince symbolic boundaries defined bylanguageandneighborhood tenurethat render ethnoracial boundaries porous. Respondents note intra-group differences among Latinos, pointing out how the ability to speak English and long-time residence in the neighborhood are important factors facilitating ties and cooperation across ethnoracial boundaries. The findings point to the importance ofintra-ethnoracial-group differences forinter-ethnoracial-group attitudes and relations. Adopting ethnographic and survey research practices that treat boundaries as multiplex will better capture how growingintra-ethnoracial-group diversity shapes inter-ethnoracial-group relations.
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Fuentes, Alejandro. "Protection of Indigenous Peoples’ Traditional Lands and Exploitation of Natural Resources: The Inter-American Court of Human Rights’ Safeguards." International Journal on Minority and Group Rights 24, no. 3 (August 8, 2017): 229–53. http://dx.doi.org/10.1163/15718115-02403006.
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The Inter-American Court of Human Rights (I-ACtHR) has developed remarkable jurisprudence for the protection of the right to communal property of indigenous and tribal communities with respect to the ancestral lands that they possess and traditionally used-natural resources, in order to guarantee their cultural and economic survival in the Americas. This article critically analyses the legal regime applicable for the protection of the right to traditional communal property of indigenous and tribal peoples in the Americas, its connection with their right to cultural identity, and the right to a dignified life. In particular, it pays specific attention to the right to effective participation and consultation of the indigenous communities affected; the obligation to share reasonable benefits with these communities; and the elaboration of a prior environmental and social impact assessment of any development investments, exploration or extraction plans.
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Woodward, Mark. "ISLAM, ETHNICITY, NATIONALISM, AND THE BURMESE ROHINGYA CRISIS." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (November 24, 2020): 287–314. http://dx.doi.org/10.21274/epis.2020.15.02.287-314.
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This article discusses the world’s most oppressed people, the Muslim Rohingya of Burma (Myanmar) through the lens of “state symbologies and critical juncture”. It further argues the amalgamation of Burmese-Buddhist ethno-nationalism and anti-Muslim hate speech have become elements of Burma’s state symbology and components. Colonialism established conditions in which ethno-religious conflict could develop through policies that destroyed the civic religious pluralism characteristic of pre-colonial states. Burmese Buddhist ethno-religious nationalism is responsible for a series of communal conflicts and state repression because it did not recognize Muslims and other minorities as full and equal participants in the post-colonial national project. Therefore, the cycles of violence and the complexities of inter-ethnic and inter-religious relations indicate that Burmese political culture has become increasingly violent and genocidal.
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Kadir, Akhmad. "Melihat Indonesia dari Jendela Papua: Kebinekaan dalam Rajutan Budaya Melanesia." JSW: Jurnal Sosiologi Walisongo 1, no. 2 (August 10, 2018): 225. http://dx.doi.org/10.21580/jsw.2017.1.2.2034.
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<div><p class="ABSTRAKen">This article reveals the dynamics of local communities in Papua in accommodating differences between them. Those different ethnic and cultural communities, are able to build social relations through cultural mechanisms. Using the ethnographic approach this article reveals that Papuan people have a strong cultural capital to relate existing differences. Through communal culture, exchange relation in the form of enjoying eating together, religion of relatives, and the culture of one stone stove made of three stone, as well as inter-clans marriage become the mechanism that becomes elements of social glue between the community members. Although tribal conflicts often occur, traditional communities have a way of handling conflict through cultural mechanisms, such as "eating together", "burning stones" and accompanied by slaughter of sacrificial animals.</p></div>
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Girling, Kristian. "‘To Live within Islam’: The Chaldean Catholic Church in modern Iraq, 1958–2003." Studies in Church History 51 (2015): 366–84. http://dx.doi.org/10.1017/s0424208400050294.
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Since June 2014 the Chaldean Catholic Church has faced an existential crisis. The recent attacks of the terrorist forces of the so-called Islamic State of Iraq and the Levant in the northern Iraqi provinces of Duhok, Erbil, Mosul and Sulaymaniya have resulted in increasing levels of persecution and forced displacement. This essay reflects on a more secure period in Chaldean history, during which the community made a strong contribution to the development of the modern state of Iraq, established in 1921. Although proportionally small in size, the essay will show that the Chaldean community contributed in ways which far outweighed their numbers, especially in the sphere of inter-communal relations.
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Guerrero, Andrés. "Unité domestique et reproduction sociale : la communauté huasipungo." Annales. Histoire, Sciences Sociales 41, no. 3 (June 1986): 683–701. http://dx.doi.org/10.3406/ahess.1986.283303.
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Ce travail se propose d'analyser les stratégies de reproduction que mettent en œuvre les unités familiales nouvellement formées en vue de leur reproduction sociale dans un cadre communal. Pour ce faire, nous avons considéré le cas, socialement très précis, d'un type d'unités familiales, connues dans la région andine équatorienne sous le nom d'apegadas (qui signifie collées), en une phase déterminée de leur cycle de développement et en un moment historique particulier : une communauté huasipunguera, inhérente à la forme de production de l'hacienda de la Cordillière ‘. Dans le cas étudié, par stratégies de reproduction nous entendons l'ensemble des pratiques des agents sociaux appartenant à des structures familiales et communales agraires (huasipungueras), mises en œuvre pour constituer de nouvelles unités familiales et parvenir à un déroulement continu du cycle vital domestique. Pour réaliser ses stratégies de reproduction, le groupe social des apegados va mobiliser l'ensemble des possibilités dont il dispose, par héritage ou par acquisition : ressources économiques, mercantiles ou non, relations de parenté, sanguine ou rituelle, alliances, tout le tissu d'obligations et de droits de type inter-domestique ou communal.
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Carnegie, Michelle. "Living with difference in rural Indonesia: What can be learned for national and regional political agendas?" Journal of Southeast Asian Studies 41, no. 3 (September 7, 2010): 449–81. http://dx.doi.org/10.1017/s0022463410000263.
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Much research has sought to understand why mixed communities in Indonesia have been torn apart by violent conflict. By contrast, little is known about how people live together successfully in the mixed, low-conflict communities that exist in abundance throughout the Indonesian archipelago. This paper explores the inter-communal relations in the multiethnic, Christian-Muslim coastal village of Oelua in Roti, Nusa Tenggara Timur province. Mechanisms of agreement across ethnic, religious and livelihood differences have shaped and reproduced a low-conflict community — including transfers of land, labour, technology and surplus; use of customary law and conflict management; and social mixing and interpersonal relations. The findings suggest that there are lessons to be learned from communities like Oelua about how to foster social and economic inclusion, which could inform national and regional political agendas concerned with governing difference in a post-New Order Indonesia.
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Apostolov, Mario. "The Pomaks: A Religious Minority in the Balkans." Nationalities Papers 24, no. 4 (December 1996): 727–42. http://dx.doi.org/10.1080/00905999608408481.
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A religious minority of Bulgarian-speaking Muslims, the Pomaks now live dispersed in five Balkan countries: Bulgaria, Macedonia, Greece, Albania and Turkey. A living legacy of the complexities of Balkan history, the Pomaks represent a perfect case to study interstate political intricacies around the unsettled identity of small inter-communal groups. An examination of this community should enrich the knowledge about the nature of Balkan Islam that stands on the periphery of the Arab-Iranian-Turkic Islamic heartland, the three peoples who carried the major burden of Islamic history.
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Beyene, Fekadu. "Natural Resource Conflict Analysis among Pastoralists in Southern Ethiopia." Journal of Peacebuilding & Development 12, no. 1 (April 2017): 19–33. http://dx.doi.org/10.1080/15423166.2017.1284605.
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This paper examines resource-related conflict among pastoralists in southern Ethiopia, specifically the Somali and Oromo ethnic groups. It applies theories of property rights, environmental security and political ecology to discuss the complexity of the conflict, using narrative analysis and conflict mapping. Results reveal that the conflict results from interrelated cultural, ecological and political factors. The systems of governance, including the setting up of regions on an ethnic basis and associated competition for land and control of water-points, have contributed to violent conflict between the two ethnic groups. The creation of new administrative units (kebeles) close to regional boundaries has exacerbated the conflict. Moreover, change in land use, prompted by insecure property rights to communal land, rather than expected increase in economic benefits has caused conflicts among the clans of the Oromo. The findings suggest Ethiopian authorities support the functioning of traditional access options, successful operation of customary courts and penalising opportunistic actors to address inter-ethnic conflicts. Applying land use and administration guidelines and empowering customary authorities would reduce the incidence of inter-clan conflict.
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Biner, Zerrin Özlem. "Retrieving the Dignity of a Cosmopolitan City: Contested Perspectives on Rights, Culture and Ethnicity in Mardin." New Perspectives on Turkey 37 (2007): 31–58. http://dx.doi.org/10.1017/s0896634600004726.
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AbstractThis article aims to contribute to the understanding of post-conflict processes in Turkey by focusing on the discourses and practices following the city of Mardin's bid to become a World Heritage Site. It intends to show how cosmopolitanism becomes a contested and dominant discourse for the locals of the city (Kurds, Arabs, and Syriac Christians) to re-articulate the history of the inter-communal relationships and to create a negotiating ground with the state, in order to recover from the moral and economic injuries of the military conflict during the 1990s. In doing so, the article discusses the effects of the accumulated events of past and present on the production of different forms of power relations between the state and its subject-citizens in the post-conflict context of Mardin, Southeastern Turkey.
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Mozaffar, Shaheen. "Negotiating Independence in Mauritius." International Negotiation 10, no. 2 (2005): 263–92. http://dx.doi.org/10.1163/1571806054740976.
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AbstractThe democratic institutions, especially the electoral institutions for converting votes into seats that were chosen during independence negotiations, have been the key to democratic stability in Mauritius. These institutions emerged out of strategic bargaining structured around a combination of contextual and contingent variables. Conflicting political interests reflecting a combination of class, sectarian and communal interests influenced the institutional preferences of Mauritian elites involved in independence negotiations, leading them to converge on institutional designs that they expected would protect and promote those interests in the new democratic polity. Once in place, the new institutions represented equilibrium outcomes, creating incentives for all actors, engendering a learning curve in peaceful accommodation of inter-group conflicts, and establishing the political basis for social stability, democratic consolidation, and economic development.
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Methodieva, Milena B. "How Turks and Bulgarians Became Ethnic Brothers." Turkish Historical Review 5, no. 2 (October 7, 2014): 221–62. http://dx.doi.org/10.1163/18775462-00502005.
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In 1905 the Bulgarian authorities initiated preparations for a large-scale propaganda project in order to advertise the wellbeing of Bulgaria’s Muslims among the Muslim inhabitants of Ottoman Macedonia. Its purpose was to dispel inter-communal hostility during particularly turbulent times in the area. The project capitalized on arguments about ethnic and historical connections between Turks and Bulgarians by developing a novel theory maintaining that Bulgaria’s Turks were descendants of the Bulgars who founded the first Bulgarian state in the seventh century. However, Young Turk activists from the area were also involved in the enterprise hoping to use it for their own purposes. The article uses this interesting background to explore questions concerning Bulgarian policies and narratives about the local Muslim Bulgarian aspirations in Ottoman Macedonia, relations between Young Turks and Bulgarians, and Young Turk revolutionary strategies.
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CANNY, NICHOLAS. "Historians, moral judgement and national communities: the Irish dilemma." European Review 14, no. 3 (June 8, 2006): 401–10. http://dx.doi.org/10.1017/s106279870600041x.
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This paper treats of the peculiarity of the Irish case. Professionalization of history came late to Ireland, and when it did happen, it was with a view to overcoming the inter-denominational and inter-communal point scoring that had energized most previous writing of Ireland's history. In tracing the further development of the history profession in Ireland, the paper alludes to the extent to which the posing of new questions and the employment of new methods were motivated by historical developments elsewhere in the western academic world. The outbreak of civil conflict in Northern Ireland inspired a new phase of introspective writing about Irish identity, sometimes given the semblance of universality through the invocation of post-colonial theory. This writing was usually presented in historical format, was composed mostly by academics employed by literature and social science departments, and was severely critical of what they described as the historical revisionism in which most professional historians in Ireland were believed to have engaged. It concludes with a consideration of how historians responded both to the challenge to their integrity and to various pressures to become more judgemental in writing about Ireland's past.
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Summers, James. "Property Rights and the Protection of Subsistence in Article 1(2) of the Human Rights Covenants." International Journal on Minority and Group Rights 26, no. 2 (February 2, 2019): 157–88. http://dx.doi.org/10.1163/15718115-02602007.
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This article explores how property rights have informed the peoples’ right to resources in Article 1(2) of the Human Rights Covenants. It examines practice in the interpretation of Article 1, as well as jurisprudence from the Inter-American and African human rights systems linking peoples’ rights and the right to property. It also highlights the pivotal role of protection of subsistence in making this connection. The right to resources can draw from different forms of property, including private, public, communal and traditional forms. Property rights under Article 1 have also applied to a broad range of communities, including indigenous peoples, subsistence farmers, traditional property owners, ethnic minorities, as well as the general population of a state. The common feature of these communities is their vulnerability in the protection of their means of subsistence, and this has linked property rights with Article 1.
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Kom, Leivon Jimmy. "THE NEUTRAL PERSPECTIVES & ITS PRACTICE AMONG THE KOM REM IN MANIPUR (INDIA)." JOURNAL OF SOCIAL SCIENCE RESEARCH 2, no. 2 (November 30, 2013): 130–37. http://dx.doi.org/10.24297/jssr.v2i2.3094.
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The purpose of the paper is to explore the unique and distinctive charisma of the Kom Rem or Koms, who are relatively small group of tribes in Manipur, North East India. The present paper takes into account the six constituent tribes of the Kom Rem and its socio-political constraints during the last decades of ethnic upsurge in the state of Manipur. It extracts the traditional geo-political implications of the tribes ˜nuetral approach; and its peculiar features as a way to lessen ethnic conflicts of bigger tribes vis-a-vis inter-tribal feuds at their nearest geographical suburbs. The paper concludes, the orientations and practices of these tribes during the ethnic conflicts of the 1990s in Manipur were unique conventional practices hardly materialized by any mainstream society. Neutral in nature, it must be conceded that this perspective was developed as results of natural inter linkages of various perceptible traditions and the need for a common principle in defining relations between the Kom Rem tribe, its constituent groups and the other. It was also the result of a long standing and mythically rooted ‘collective identity- the Kom Rem or Koms, which has mismatches the communal advances amongst various belligerents recently.
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Stefansson, Anders H. "Coffee after cleansing?" Focaal 2010, no. 57 (June 1, 2010): 62–76. http://dx.doi.org/10.3167/fcl.2010.570105.
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This article critically addresses the idea that ethnic remixing alone fosters reconciliation and tolerance after sectarian conflict, a vision that has been forcefully cultivated by international interventionists in post-war Bosnia and Herzegovina. Based on ethnographic fieldwork in the town of Banja Luka, it presents a multi-faceted analysis of the effects of ethnic minority return on the (re)building of social relations across communal boundaries. Although returnees were primarily elderly Bosniacs who settled in parts of the town traditionally populated by their own ethnic group, some level of inter-ethnic co-existence and co-operation had developed between the returnees and displaced Serbs who had moved into these neighborhoods. In the absence of national reconciliation, peaceful co-existence in local everyday life was brought about by silencing sensitive political and moral questions related to the war, indicating a preparedness among parts of the population to once again share a social space with the Other.
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OBIKWU, EMMANUEL. "THE FEDERAL CONSTITUTION, NATIONAL- ETHNIC MINORITY GROUPS AND THE CREATION OF STATES: THE POST–COLONIAL NIGERIAN EXPERIENCE." Petita : Jurnal Kajian Ilmu Hukum dan Syariah 2, no. 1 (September 8, 2017): 1. http://dx.doi.org/10.22373/petita.v2i1.1811.
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Critics will retort that there are well over 400 ethno-linguistic groups in Nigeria and each of them cannot have their own state! This is acknowledged and is not an altogether unfounded claim. It, however, underestimates inter-communal and interethnic relations which in Nigeria is generally cordial. Several states in the country are strictly speaking not entirely homogenous ethnically but are composed of several minority groups living together in harmony. Furthermore, there are criteria which ethnic groups agitating for states within Nigeria must meet. Political negotiations, rallies, campaigns and the like all play a part in the realization of the legitimate aspirations of ethnic minorities within a constitutional democracy. Undoubtedly, the operation of Federal Republican Constitution and the creation of states continues to attract constructive criticism. Thus, it has been argued against Nigeria’s Presidential Federalism that this type of republican constitutionalism continues to sustain and perpetuate the status of the predominant tribes more powerfully than would have occurred in a unitary system.
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Weiss, Meredith L. "Coalitions and Competition in Malaysia -Incremental Transformation of a Strong-party System." Journal of Current Southeast Asian Affairs 32, no. 2 (August 2013): 19–37. http://dx.doi.org/10.1177/186810341303200202.
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The seeming entrenchment of a two-coalition system in Malaysia solidifies the centrality of strongly institutionalised parties in the polity. The primary parties in Malaysia reach deeply into society and nest within dense networks of both intra-party and external organisations. Given this order -which differentiates Malaysia from its neighbours in the region – political liberalisation, if it happens, should be expected largely via electoral politics, and, specifically, through inter-party challenges. Indeed, the ideological and material premises of the emergent Pakatan Rakyat (People's Alliance) differ substantially from those of the long-standing Barisan Nasional (National Front), even as both pursue the same broad swathe of voters. This distinction reflects and furthers transformation in Malaysian politics, including not just a shift in the salience of communal identities and in policy proposals and issues, but also in patterns of political engagement both within and outside of parties, regardless of which coalition controls parliament.
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Stanley, Brian. "Christians, Muslims and the State in Twentieth-Century Egypt and Indonesia." Studies in Church History 51 (2015): 412–34. http://dx.doi.org/10.1017/s0424208400050324.
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Surveys of the historical relationship between Christianity and other faiths often suggest that through a process of theological enlightenment the churches have moved from crusade to cooperation and from diatribe to dialogue. This trajectory is most marked in studies of Christian-Muslim relations, overshadowed as they are by the legacy of the Crusades. Hugh Goddard’sA History of Christian-Muslim Relationsproceeds from a focus on the frequently confrontational inter-communal relations of earlier periods to attempts by Western theologians over the last two centuries to define a more irenic stance towards Islam.1 For liberal-minded Western Christians this is an attractive thesis: who would not wish to assert that we have left bigotry and antagonism behind, and moved on to stances of mutual respect and tolerance? However laudable the concern to promote harmonious intercommunal relations today, dangers arise from trawling the oceans of history in order to catch in our nets only those episodes that will be most morally edifying for the present. What Herbert Butterfield famously labelled ‘the Whig interpretation of history’ is not irrelevant to the history of interreligious relations. In this essay I shall use the experience of Christian communities in twentieth-century Egypt and Indonesia to argue that the determinative influences on Christian-Muslim relations in the modern world have not been the progressive liberalization of stances among academic theologians but rather the changing views taken by governments in Muslim majority states towards both their majority and minority religious communities. Questions of the balance of power, and of the territorial integrity of the state, have affected Christian Muslim relations more deeply than questions of religious truth and concerns for interreligious dialogue.
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BEBLER, ANTON. "SECURITY CHALLENGES IN SOUTH EASTERN EUROPE." CONTEMPORARY MILITARY CHALLENGES, me 2013/ ISSUE 15/3 (September 30, 2013): 39–50. http://dx.doi.org/10.33179/bsv.99.svi.11.cmc.15.3.3.
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The purpose of this article is to identify the principal security challenges in South Eastern Europe. The mix of challenges has changed radically since the end of the Cold War and the wars in the former Yugoslavia, in favour of non-military threats. The era of wars of religion, ideology and redrawing of state borders in the Western Balkans seems to be over. The tranquillity in the region, imposed from the outside has been buttressed by two international protectorates. The suppression of armed violence did not add up to long-term stability as the underbrush of nationalism, in- tolerance and inter-communal hatred still survives in the Balkans. The potential for interethnic conflicts and for further fragmentation in the former Yugoslavia has not yet been fully exhausted in spite of much improved interstate relations. Prominent among the non-military threats to security are organized crime, corruption, natural and ecological disasters, climate change and weak energy security. The inclusion of the entire South Eastern Europe into Euro-Atlantic structures offers the best promise. There are thus good reasons for moderately optimistic expectation that the South Eastern Europe will eventually become a region of democracy, prosperity and stability.
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Pratt, Douglas. "Secular New Zealand and Religious Diversity: From Cultural Evolution to Societal Affirmation." Social Inclusion 4, no. 2 (April 19, 2016): 52–64. http://dx.doi.org/10.17645/si.v4i2.463.
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About a century ago New Zealand was a predominantly white Anglo-Saxon Christian nation, flavoured only by diversities of Christianity. A declining indigenous population (Maori) for the most part had been successfully converted as a result of 19th century missionary endeavour. In 2007, in response to increased presence of diverse religions, a national Statement on Religious Diversity was launched. During the last quarter of the 20th century the rise of immigrant communities, with their various cultures and religions, had contributed significantly to the changing demographic profile of religious affiliation. By early in the 21st century this diversity, together with issues of inter-communal and interreligious relations, all in the context of New Zealand being a secular society, needed to be addressed in some authoritative way. Being a secular country, the government keeps well clear of religion and expects religions to keep well clear of politics. This paper will outline relevant historical and demographic factors that set the scene for the Statement, which represents a key attempt at enhancing social inclusion with respect to contemporary religious diversity. The statement will be outlined and discussed, and other indicators of the way in which religious diversity is being received and attended to will be noted.
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Dupré, Louis. "The Common Good and the Open Society." Review of Politics 55, no. 4 (1993): 687–712. http://dx.doi.org/10.1017/s0034670500018052.
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The term common good has been used in so many ways that it would be difficult to find any political thinker, however individualistically oriented, who has not, in one form or another embraced it. The classical definition, formulated in the Middle Ages on the basis of Aristotelian principles, referred to a good proper to, and attainable only by, the community, yet individually shared by its members. As such the common good is at once communal and individual. Still, it does not coincide with the sum total of particular goods and exceeds the goals of inter-individual transactions. Once the idea of community lost its ontological ultimacy (mainly under the impact of nominalist thought), a struggle originated between the traditional conception of the community as an end in itself and that of its function to protect the private interests of its members. Eventually the latter theory prevailed and, after it became reinforced by resistance movements against repressive national government policies, it led to a doctrine of individual rights as independent of society. The intellectual and moral pluralism of recent times has made theorists reluctant to attribute any specific content to the notion of a common good. At a time when national communities face an increasing integration with one another in a world of dwindling resources, such a privatization seems inappropriate. The article argues for a restoration of an idea of the common good which incorporates individual rights without separating them from their social context.
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Mapril, José. "Bowman, Glenn (ed.). Sharing the sacra: the politics and pragmatics of inter-communal relations around holy places. viii, 185 pp., figs, tables, illus., bibliogrs. Oxford, New York: Berghahn Books, 2012. £46.00 (cloth)." Journal of the Royal Anthropological Institute 21, no. 1 (January 29, 2015): 240. http://dx.doi.org/10.1111/1467-9655.12157_28.
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Andreyev, Sergei. "Development Stages of Islamic Movements in the Pashtun Tribal Environment: The Case of the Rawshaniyya and Beyond." Iran and the Caucasus 25, no. 2 (June 25, 2021): 134–53. http://dx.doi.org/10.1163/1573384x-20210204.
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The Rawshani movement is the first well-documented example of supra-tribal unification and subsequent successful integration of the movement’s leaders into the alien state structures. But by no means is it an isolated phenomenon in Pashtun history. Similar pattern of religion-motivated supra-tribal unification, which should be considered as a product of historical relationships of power, remerged inter alia during more recent crises in the Afghan history. Due to the volatile nature of the Afghan state fluctuating between tribalism and ethnic pluralistic participation, military and Islamic dimensions have always been of paramount importance for state-community relations where religion, tribalism and ethnicity were often the means of state’s control of social resistance and its vehicles. In the time of crises, religion-inspired militia-type independent military formations were able to challenge the might of the state and occasionally even initiate the incipient state formation opposed to the communal institutions and those of the old regime. When this community-based military activity went beyond the scope of traditional annual cycle of violence it often acquired a supra-tribal or ethnic and regional dimension, which was legitimised by the Islamic ideology and institutions. This article offers some directions towards making a calibration tool or even identifying a pattern that may be used as an epistemological paradigm that may provide a sense of orientation and bearing in the intricacies of a complex historical interaction between Pashtun Islam, tribes and state.
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Oedl-Wieser, Theresia, Kerstin Hausegger-Nestelberger, Thomas Dax, and Lisa Bauchinger. "Formal and Informal Governance Arrangements to Boost Sustainable and Inclusive Rural-Urban Synergies: An Analysis of the Metropolitan Area of Styria." Sustainability 12, no. 24 (December 19, 2020): 10637. http://dx.doi.org/10.3390/su122410637.
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In the past, the contrasts between rural and urban regions were the primary feature of analysis, while today, spatial dynamics are realized by the interactions between spaces and focus on the dependencies of rural-urban areas. This implies that boundaries are not anymore perceived as fixed but as flexible and fluid. With rising spatial interrelations, the concept of the “city-region” has been increasingly regarded as a meaningful concept for the implementation of development policies. Governance arrangements working at the rural-urban interface are often highly complex. They are characterized by horizontal and vertical coordination of numerous institutional public and private actors. In general, they provide opportunities to reap benefits and try to ameliorate negative outcomes but, due to asymmetric power relations, rural areas are often challenged to make their voice heard within city-region governance structures which can too easily become focused on the needs of the urban areas. This paper addresses these issues of rural-urban partnerships through the case of the Metropolitan Area of Styria. It presents analyses on the core issue of how to recognize the structure and driving challenges for regional co-operation and inter-communal collaboration in this city-region. Data were collected through workshops with regional stakeholders and interviews with mayors. Although the Metropolitan Area of Styria occupies an increased reference in policy discourses, the city-region has not grown to a uniform region and there are still major differences in terms of economic performance, the distribution of decision-making power, accessibility and development opportunities. If there should be established a stronger material and imagined cohesion in the city-region, it requires enhanced assistance for municipalities with less financial and personal resources, and tangible good practices of inter-municipal co-operation. The ability to act at a city-regional level depends highly on the commitment for co-operation in the formal and informal governance arrangement, and on the willingness for political compromises as well as on the formulation of common future goals.
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Nusheva, Kamelia, and Boryana Hadjieva. "IMPLEMENTATION OF SEO OPTIMIZATION AND INTRODUCTION OF INNOVATION AS A GUARANT TO SUCCESSFUL TO TOURIST BUSINESS." Knowledge International Journal 28, no. 5 (December 10, 2018): 1675–79. http://dx.doi.org/10.35120/kij28051675k.
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Digitization changes the world and transforms between corporate, inter-institutional and inter-communal relations. The use of state-of-the-art information technologies could solve many of the challenges faced by organizational-management and executive structures in the context of new business models of online tourism. The purpose of this report is to explore and track ways and approaches for optimizing travel information on the Internet and new media. As a result of the observations in practice and the analysis carried out by the authors, the SEO process (Search Engine Optimization) is part of the overall strategy of internet marketing. The goal of SEO is to attract the target audience and to convert part of it into customers of the advertised business product and / or service on a digital platform, while at the same time achieving easier discoverability and opportunity for its attendance. It is argued that by applying a qualitative data optimizer, a request for a more successful business of the tourist companies is requested. In the course of the study, the methodology and stages of optimization on the Internet are outlined, with the aim of popularizing the public online business and the competitiveness of the online tourism business.The new features of the market of tourism products and services also require new approaches to managing the innovation activity of the enterprises in the sector, oriented towards effective communication with consumers, which depends to a great extent on the successful realization of an innovation in this market. It is argued that tourism innovations are of a physical and social nature, primarily related to limiting the risks to tourists, increased mobility and accessibility. In most cases, they are moderate, imitating, and transferred from other spheres. An attempt to justify the idea that new communication technologies contribute about destinations offered by digital online platforms are more attractive and more accessible by highlighting the advantages of SEO optimization in terms of the functioning of the sustainable tourism market.
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Willführ, Kai P., and Charlotte Störmer. "Social Strata Differentials in Reproductive Behavior among Agricultural Families in the Krummhörn Region (East Frisia, 1720-1874)." Historical Life Course Studies 2 (December 3, 2015): 58–85. http://dx.doi.org/10.51964/hlcs9359.
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In this paper, we investigate how the reproductive behavior of families in the historical Krummhörn region was affected by their social status and by short-term fluctuations in their socioeconomic conditions. Poisson and Cox regression models are used to analyze the age at first reproduction, fertility, the sex ratio of the offspring, sex-specific infant/child survival, and the number of children. In addition, we investigate how fluctuations in crop prices affected infant and child mortality and fertility using Cox proportional regression models. We also include information about the seasonal climate that may have had an effect on crop prices, as well as on infant mortality via other pathways. We find that the economic upper class produced more infants and had more children who survived to adulthood than the lower social strata. While the upper class did not have lower infant and child mortality than the lower class, they had more surviving children because of their shorter birth intervals and lower female age at marriage. Crop prices did not affect mortality or fertility before 1820. From 1820 onwards, high crop prices were associated with increased child (but not infant) mortality and with extended inter-birth intervals. We believe this period-sensitive response to changes in the crop price was the result of a social transition that took place during our study period, in which relations between the classes went from being based on communal “table fellowships” (Tischgemeinschaft) to being based on capitalist employer/employee arrangements.
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Fitz-Henry, Erin. "Sharing the Sacra: The Politics and Pragmatics of Inter Communal Relations around Holy Places G. Bowman (ed.) London: Berghahn Books, 2012. viii + 169 pp. notes on contributors, index. ISBN 978-0857454867. Price US$75.00 (Hc.)." Australian Journal of Anthropology 26, no. 1 (April 2015): 138–40. http://dx.doi.org/10.1111/taja.12133.
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Gornykh, Andrei A. "Symbolic Action and Communication: Metaphor and Money in Kenneth Burke." Literature of the Americas, no. 9 (2020): 174–94. http://dx.doi.org/10.22455/2541-7894-2020-9-174-194.
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The article examines how the social-critical vision of modern society stems from the key notions of Kenneth Burke's conception of “symbolic action”. The bridge between literary criticism and Burke's socio-anthropological constructions is the concept of motive. An authentic source of motives for human action is a metaphor that gives an image that is simultaneously poetic, imaginary and dynamic, moving (in the form of “third term” of the metaphor). The metaphor reveals unexpected, but essential unity of dissimilar things. And in this sense it serves as a model of inter-subjective relations. Group cohesion can be understood as an “extended metaphor” in which all group members have a common “third term”. Thus, Burke brings the fields of anthropology and poetics closer together. A metaphor is a relationship in which the elements do not absorb each other, but reveal the essence of each other, sublate their partiality, contingency, that is make up a collective form. This is the “paradox of substance”. The commonality of a tribe is not an abstraction that arises “after” individuals, but exists in the form of a generic substance in the individuals themselves. This defines the dialectic of identification: the individual coincides with himself by mediation of not-himself (some external “character”). The paradox of substance places symbolic actions in the general field of “symbolic communication,” in which the word is not only an external instrument, but an internal quality of individuals. Poetic imagery is the substance of the social. Metaphor in this capacity is contrasted with money, which, displacing metaphor as a principle of social coherence, undermines truly human motives (utilitarianism instead of communal poetics).
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Noorbani, Muhammad Agus. "Kerukunan Umat Beragama di Kampung Sawah Kecamatan Pondok Melati Kota Bekasi." Al-Qalam 25, no. 2 (December 5, 2019): 285. http://dx.doi.org/10.31969/alq.v25i2.718.
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<p>This article tries to explain statement of Ashutosh Varshney that says communal violence is a rural phenomenon and if violence does occur it will be concentrated locally. There are areas that have high rate of violence but there are other areas with low rate of violence and even devoid of communal violence and conflicts. Using qualitative case study design, this research tries to know the social mechanism that creates peace in the inter religion relation in Kampung Sawah to be well-maintained. This research especially aims to know the challenges faced by the people of Kampung Sawah in keeping peaceful condition in inter-religion relation. This research finds that peace among inter-religion relation in Kampung sawah has been maintained up to the present is the result of activities which have been conducted since a long time ago, even since Kampung Sawah area was first built. The role of kinship ties, society and religious figures and the social capital existing in Kampung Sawah secara berkelindan makes Kampung Sawah able to maintain peaceful condition up to the present. The challenges facing the people of Kampung Sawah in maintaining peace among religious communities at the moment at least encompasses two things; the fast flow of information through social media and the high rate of population growth of migrants who are boxed in exclusive housing blocks.</p>
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Barton, Greg, Ihsan Yilmaz, and Nicholas Morieson. "Authoritarianism, Democracy, Islamic Movements and Contestations of Islamic Religious Ideas in Indonesia." Religions 12, no. 8 (August 13, 2021): 641. http://dx.doi.org/10.3390/rel12080641.
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Since independence, Islamic civil society groups and intellectuals have played a vital role in Indonesian politics. This paper seeks to chart the contestation of Islamic religious ideas in Indonesian politics and society throughout the 20th Century, from the declaration of independence in 1945 up until 2001. This paper discusses the social and political influence of, and relationships between, three major Indonesian Islamic intellectual streams: Modernists, Traditionalists, and neo-Modernists. It describes the intellectual roots of each of these Islamic movements, their relationships with the civil Islamic groups Muhammadiyah and Nahdlatul Ulama (NU), their influence upon Indonesian politics, and their interactions with the state. The paper examines the ways in which mainstream Islamic politics in Indonesia, the world’s largest majority Muslim nation, has been shaped by disagreements between modernists and traditionalists, beginning in the early 1950s. Disagreements resulted in a schism within Masyumi, the dominant Islamic party, that saw the traditionalists affiliated with NU leave to establish a separate NU party. Not only did this prevent Masyumi from coming close to garnering a majority of the votes in the 1955 election, but it also contributed to Masyumi veering into Islamism. This conservative turn coincided with elite contestation to define Indonesia as an Islamic state and was a factor in the party antagonizing President Sukarno to the point that he moved to ban it. The banning of Masyumi came as Sukarno imposed ‘guided democracy’ as a soft-authoritarian alternative to democracy and set in train dynamics that facilitated the emergence of military-backed authoritarianism under Suharto. During the four decades in which democracy was suppressed in Indonesia, Muhammadiyah and Nahdlatul Ulama, and associated NGOs, activists, and intellectuals were the backbones of civil society. They provided critical support for the non-sectarian principles at the heart of the Indonesian constitution, known as Pancasila. This found the strongest and clearest articulation in the neo-Modernist movement that emerged in the 1980s and synthesized key elements of traditionalist Islamic scholarship and Modernist reformism. Neo-Modernism, which was articulated by leading Islamic intellectual Nurcholish Madjid and Nahdlatul Ulama Chairman Abdurrahman Wahid, presents an open, inclusive, progressive understanding of Islam that is affirming of social pluralism, comfortable with modernity, and stresses the need for tolerance and harmony in inter-communal relations. Its articulation by Wahid, who later became president of Indonesia, contributed to Indonesia’s transition from authoritarianism to democracy. The vital contribution of neo-Modernist Islam to democracy and reform in Indonesia serves to refute the notion that Islam is incompatible with democracy and pluralism.
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Prasojo, Zaenuddin Hudi, Elmansyah Elmansyah, and Muhammed Sahrin Haji Masri. "Moderate Islam and the Social Construction of Multi-Ethnic Communities." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 217–39. http://dx.doi.org/10.18326/ijims.v9i2.217-239.
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This article discusses the social construction of culture and inter-ethnic relations within the daily lives of the people of West Kalimantan. Religion and ethnicity have played central roles in the identity dynamics of its multi-ethnic communities; they have also contributed to communal conflicts, with religious and cultural sentiments common throughout the region. Islam has become an important religion in West Kalimantan, as it is practiced by more than half of the province's population. This article explores the local potential of communities and the opportunity to promote better Islamic development in the region's hinterland after the collapse of the Islamic sultanates that had introduced Islam into this region. Data were obtained from ten different locations in Mempawah, Landak, and Sanggau Regencies, all of which are considered part of West Kalimantan's hinterland and are relatively homogenous in their demographics, religions, and customs. Over two years of research, we noted important local potentials and wisdoms in the region, finding that these complemented Islam within local communities' everyday lives. These local potentials and wisdoms included beliefsthat serving food strengthens brotherhood, friendliness is a key to success, lineage is a gift that should be appreciated, and serving guests brings happiness, as well as an ethos that promotes hard work and good manners. Artikel ini didasarkan pada hasil penelitian yang mendalam tentang konstruksi sosial yang meliputi persoalan budaya dan hubungan antar etnis yang menjadi isu penting pada masyarakat Kalimantan Barat. Agama dan etnisitas memiliki peran sentral dalam dinamika identitas kehidupan masyarakat yang multi-etnis ini, sehingga konflik yang didorong oleh sentimen agama dan budaya pun terjadi berulang kali di wilayah ini. Islam yang berkembang di Kalimantan Barat menjadi salah satu agama yang memiliki peran sentral, karena dipeluk oleh lebih dari separuh masyarakat Kalimantan Barat. Artikel ini mendiskusikan tentang bagaimana potensi lokal yang dimiliki oleh masyarakat dan peluang Islam untuk berkembang lebih baik dalam konteks bahwa Islam berkembang di wilayah pedalaman pasca runtuhnya beberapa kesultanan Islam yang berhasil membawa Islam ke pedalaman Kalimantan Barat. Potensi lokal tersebut terungkap dari berbagai kearifan lokal yang dimiliki oleh masyarakat yang ditemukan dalam penelitian selama kurun waktu dua tahun. Data diperoleh dari sepuluh titik lokasi yang berbeda di wilayah Kabupaten Mempawah, Kabupaten Landak, dan Kabupaten Sanggau yang dianggap sebagai pedalaman Kalimantan Barat. Daerah – daerah tersebut adalah wilayah pedesaan yang memiliki homogenitas penduduk, baik dari segi suku, agama, dan adat istiadat. Beberapa bentuk potensi lokal yang bersambut dengan Islam dari kalangan masyarakat lokal meliputi kepercayaan terhadap kulinari yang dapat mempererat persaudaraan, tradisi warisan budaya untuk persahabatan dengan alam sebagai kunci kesuksesan, keturunan sebagai anugerah yang tidak boleh ditolak, memuliakan tamu sebagai kunci kebahagiaan, bekerja keras, dan tata karma yang tinggi.
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Prasojo, Zaenuddin Hudi, Elmansyah Elmansyah, and Muhammed Sahrin Haji Masri. "Moderate Islam and the Social Construction of Multi-Ethnic Communities." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 217–39. http://dx.doi.org/10.18326/ijims.v9i2.217-240.
Full textAbstract:
This article discusses the social construction of culture and inter-ethnic relations within the daily lives of the people of West Kalimantan. Religion and ethnicity have played central roles in the identity dynamics of its multi-ethnic communities; they have also contributed to communal conflicts, with religious and cultural sentiments common throughout the region. Islam has become an important religion in West Kalimantan, as it is practiced by more than half of the province's population. This article explores the local potential of communities and the opportunity to promote better Islamic development in the region's hinterland after the collapse of the Islamic sultanates that had introduced Islam into this region. Data were obtained from ten different locations in Mempawah, Landak, and Sanggau Regencies, all of which are considered part of West Kalimantan's hinterland and are relatively homogenous in their demographics, religions, and customs. Over two years of research, we noted important local potentials and wisdoms in the region, finding that these complemented Islam within local communities' everyday lives. These local potentials and wisdoms included beliefsthat serving food strengthens brotherhood, friendliness is a key to success, lineage is a gift that should be appreciated, and serving guests brings happiness, as well as an ethos that promotes hard work and good manners. Artikel ini didasarkan pada hasil penelitian yang mendalam tentang konstruksi sosial yang meliputi persoalan budaya dan hubungan antar etnis yang menjadi isu penting pada masyarakat Kalimantan Barat. Agama dan etnisitas memiliki peran sentral dalam dinamika identitas kehidupan masyarakat yang multi-etnis ini, sehingga konflik yang didorong oleh sentimen agama dan budaya pun terjadi berulang kali di wilayah ini. Islam yang berkembang di Kalimantan Barat menjadi salah satu agama yang memiliki peran sentral, karena dipeluk oleh lebih dari separuh masyarakat Kalimantan Barat. Artikel ini mendiskusikan tentang bagaimana potensi lokal yang dimiliki oleh masyarakat dan peluang Islam untuk berkembang lebih baik dalam konteks bahwa Islam berkembang di wilayah pedalaman pasca runtuhnya beberapa kesultanan Islam yang berhasil membawa Islam ke pedalaman Kalimantan Barat. Potensi lokal tersebut terungkap dari berbagai kearifan lokal yang dimiliki oleh masyarakat yang ditemukan dalam penelitian selama kurun waktu dua tahun. Data diperoleh dari sepuluh titik lokasi yang berbeda di wilayah Kabupaten Mempawah, Kabupaten Landak, dan Kabupaten Sanggau yang dianggap sebagai pedalaman Kalimantan Barat. Daerah – daerah tersebut adalah wilayah pedesaan yang memiliki homogenitas penduduk, baik dari segi suku, agama, dan adat istiadat. Beberapa bentuk potensi lokal yang bersambut dengan Islam dari kalangan masyarakat lokal meliputi kepercayaan terhadap kulinari yang dapat mempererat persaudaraan, tradisi warisan budaya untuk persahabatan dengan alam sebagai kunci kesuksesan, keturunan sebagai anugerah yang tidak boleh ditolak, memuliakan tamu sebagai kunci kebahagiaan, bekerja keras, dan tata karma yang tinggi.
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Papastathis, Konstantinos, and Ruth Kark. "The Politics of church land administration: the Orthodox Patriarchate of Jerusalem in late Ottoman and Mandatory Palestine, 1875–1948." Byzantine and Modern Greek Studies 40, no. 2 (September 22, 2016): 264–82. http://dx.doi.org/10.1017/byz.2016.7.
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This article follows the course of the prolonged land dispute within the Orthodox Church of Jerusalem between the Greek religious establishment and the local Arab laity from the late Ottoman period to the end of the British Mandate (1875–1948). The article examines state policies in relation to Church-owned property and assesses how the administration of this property affected the inter-communal relationship. It is argued that both the Ottoman and the British authorities effectively adopted a pro-Greek stance, and that government refusal of the local Arab lay demands was predominantly predicated on regional and global political priorities.
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NADAL, Serhiy, and Nataliia SPASIV. "THEORETICAL CONCEPTUALIZATION OF FORMATION AND MODERN PRAGMATISM OF FINANCING OF UNITED TERRITORIAL COMMUNITIES." WORLD OF FINANCE, no. 3(52) (2017): 121–35. http://dx.doi.org/10.35774/sf2017.03.121.
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Introduction. The association of territorial communities is an effective means of providing financial resources for less developed and financially untenable territorial communities on the basis of equal access to all social services and economic benefits that are the vision of the European future. In modern conditions the implementation of this process is a multi-stage and troublesome work based on the will of representatives of territorial communities, tax capacity and economic development of territories ready for unification, parity in the context of providing social services to all members of the association, as well as distribution and redistribution of financial resources on the basis of a full partnership with the participation of communities in the implementation of powers. Purpose. The purpose of the article is to study the theoretical foundations of the formation of united territorial communities, assessment of the formation and implementation of budget revenues of the combined territorial communities on the background of permanent crisis phenomena which significantly affect the indicators of economic and social development of administrative-territorial units and the state as a whole. Result. Defining the essence of territorial communities, debating about the nature, causes of its occurrence, the consequences of its creation the undeniable advantages concerning the formation of territorial communities were established, which are the association of territorial, human, intellectual and financial potentials; the joint communal property and disposal of municipal property; permanent interaction in the process of realization of common interests. The essence of the territorial community as an independent administrative-territorial unit was determined, in which residents united by permanent residence within the village, settlement, city through the voluntary combination of intellectual and financial resources carry out their vital functions in order to ensure their own well-being and the development of a certain territory. Taking into account national realities, the dominant features of the united territorial communities were established, in particular: the voluntary basis of association on the principles of parity; the availability of a single administrative center; the unity of local interests and their separation from state interests and interests of separate territorial units; the separation of material and financial base; the possibility of adopting of local normative legal acts within the Constitution and the laws of Ukraine; positioning by the primary subject of local self-government. Summing up the results of the estimation of the income base of the united territorial community budgets of the Ternopil region it has been established that the association undoubtedly benefited these territories and communities as their own resources have increased significantly as a result of the increase of the tax base, ensuring the payment of taxes by enterprises directly at the place of the activity and placement of production facilities and not at the place of registration, as well as the ability to manage their own financial resources exclusively by the councils of united territorial communities with the transition of the communities themselves to direct inter-budgetary relations with the state. Conclusion. It has been determined that united territorial communities on the path of voluntary association and full financial independence on purpose of further existence and support of the livelihoods of members of territorial communities that have united, in addition to significant financial potential should receive at the legislative level the consolidation of the changes listed in the article and the specification of the provisions of the current normative-legal ensuring in the context of the association, which subject to the consolidation of the efforts of the central and local authorities will create further grounds for the formation of capable, self-sufficient, financially independent and economically powerful united territorial communities aimed at improving the welfare of their inhabitants.
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Ibrik, Imad. "Micro-Grid Solar Photovoltaic Systems for Rural Development and Sustainable Agriculture in Palestine." Agronomy 10, no. 10 (September 26, 2020): 1474. http://dx.doi.org/10.3390/agronomy10101474.
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The objective of this paper is to study the impact of using micro-grid solar photovoltaic (PV) systems in rural areas in the West Bank, Palestine. These systems may have the potential to provide rural electrification and encourage rural development, as PV panels are now becoming more financially attractive due to their falling costs. The implementation of solar PV systems in such areas improves social and communal services, water supply and agriculture, as well as other productive activities. It may also convert these communities into more environmentally sustainable ones. The present paper details two case studies from Palestine and shows the inter-relation between energy, water and food in rural areas to demonstrate how the availability of sustainable energy can ensure water availability, improve agricultural productivity and increase food security. Further, the paper attempts to evaluate the technical and economic impacts of the application of nexus approaches to Palestine’s rural areas. The results of this study are for a real implemented project and predict the long-term success of small, sustainable energy projects in developing rural areas in Palestine.
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Osman, Mohamed Nawab Mohamed. "Hizbut Tahrir Malaysia: the Emergence of a New Transnational Islamist Movement in Malaysia." Al-Jami'ah: Journal of Islamic Studies 47, no. 1 (June 26, 2009): 91–110. http://dx.doi.org/10.14421/ajis.2009.471.91-110.
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This paper looks at the Hizbut Tahrir of Malaysia and places it in the context of the wider and deeper development of Muslim politics and mass mobilisation across Asia and the world at large. While much has been written about the Hizbut Tahrir of Indonesia (HTI), little is known about the HTM. This paper traces the initial arrival of the HT to Malaysia, via the network of Malaysian students and activists who were educated abroad and who have managed to build their own inter-personal networks and relationships outside the parameters of mainstream political Islam and the state apparatus in the country. Furthermore it is interesting to note that HTM in Malaysia takes its own unique stand on Islamic issues with relation to the mainstream Islamic party PAS and the Malay-Muslim UMNO party. The paper therefore attempts to locate the ideological positioning of the HTM in the wider context of Islamist politics in contemporary Malaysia and to analyse its relationship to the wider currents of ethno-communal as well as religious politics in the country as a whole.
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Monterumisi, Chiara, and Alessandro Porotto. "“HOUSING Frankfurt Wien Stockholm”: Exhibition of 1920s–1930s Housing Initiatives." Urban Planning 4, no. 3 (September 30, 2019): 346–55. http://dx.doi.org/10.17645/up.v4i3.2442.
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Frankfurt, Vienna and Stockholm: three European cities which played a fundamental role in the housing policies implemented during the inter-war period. The research projects and teaching activity carried out at the EPFL in the Laboratory of Construction and Conservation focuses on this specific historic context. The experiences of these three cities with regard to housing are well documented from a historical viewpoint that, however, show many shortcomings with regards to the architectural analysis. The provided examples sum up simultaneously the social dynamics, the cultural milieu, as well as the adopted intentions and political programme. The exhibition aims at producing fresh knowledge of the three contributions to modern housing available to students, scholars, professors and architectural practitioners. The goal is to compare a selection of remarkable housing neighbourhoods through the different scales of the project, ranging from the relation with the city till the dwelling unit layout. The produced drawings and documents show the morphological and typological variety. Frankfurt, Vienna and Stockholm equally illustrate different ways of designing the collective space—that is the intermediary space in-between the communal and private – which is a crucial feature of the “living together”.
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Veroff, Joseph, Letha Chadiha, Douglas Leber, and Lynne Sutherland. "Affects and Interactions in Newlyweds' Narratives: Black and White Couples Compared." Journal of Narrative and Life History 3, no. 4 (January 1, 1993): 361–90. http://dx.doi.org/10.1075/jnlh.3.4.03aff.
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Abstract Two main questions guided this research: (a) How do newlyweds' affective statements and interactive styles found in narratives told about their relation-ship help us understand the meaning they make of their marriages? (b) How does analysis of the affective statements and interactive styles of Black couples (n = 136) in comparison to White couples (n = 135) help us understand the differential meaning in these groups? The representative sample was inter-viewed from 5 to 8 months after marriage. The narrative procedure asked the couples to tell the story of their relationship. By and large, Black couples and White couples showed similar patterns of affective reactions: They were gener-ally positive, emphasizing individual rather than communal affects, many of which dealt with the external world rather than their own interpersonal lives. In comparison to White husbands, Black husbands are more often perceived as the focus of affective life in the relationship. White couples refer to the external world in their affective statements more frequently than Black couples. With regard to interactive styles in the storytelling, there were more Black-White differences. Although most couples' interactions were mainly collaborative, Blacks showed less cooperative styles of interaction and greater conflict than did Whites. Using the developmental, cultural variant, and cultural equiva-lent perspectives, the article presents interpretations of the similimilarities and differences found for Black and White couples' narratives. (Psychology; an-thropology)
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Pursley, Sara, and Beth Baron. "EDITORIAL FOREWORD." International Journal of Middle East Studies 45, no. 4 (October 15, 2013): 647–49. http://dx.doi.org/10.1017/s0020743813000834.
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This issue of IJMES features seven full-length articles and a roundtable on “theorizing violence.” While we were preparing the articles for publication in June and early July, the conflict in Syria was escalating, the Turkish state was suppressing protests in Gezi Park, and the situation in Egypt took a precipitous turn when the military killed more than fifty Muslim Brotherhood supporters. As our colleagues writing in more time-sensitive venues such as Jadaliyya, Facebook, and personal blogs scrambled to keep up with events, we decided to take a broader look at scholarly approaches to the study of violence. For the roundtable, we asked seven political scientists, historians, and anthropologists working on the Middle East and South Asia to reflect on “violence” as a theoretical category across the disciplines. The responses move from introductory reflections on studying, teaching, and writing about violence by our new board member Laleh Khalili, who helped us organize the roundtable, to conceptualizations of violence “from above” employed by colonial, postcolonial, and neoliberal states (Khalili, Daniel Neep), through everyday and crisis-linked forms of sexual violence (Veena Das) and violence “from below,” whether in the forms of communal riots and suicide bombing (Faisal Devji) or self-immolation, hunger strikes, and other acts of self-destruction (Banu Bargu), to reflections on violence and nonviolence in Gezi Park (Yeşim Arat). The roundtable concludes with a broad-sweep analysis of most of the above in relation to (inter)disciplinarity and to Middle Eastern modernity by our board member James McDougall.