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1
Bilali, Rezarta. « Between Fiction and Reality in Post-Genocide Rwanda : Reflections on a Social-Psychological Media Intervention for Social Change ». Journal of Social and Political Psychology 2, no 1 (11 avril 2014) : 387–400. http://dx.doi.org/10.5964/jspp.v2i1.288.
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This article reflects on the potential and challenges of implementing social psychological interventions in the aftermath of genocide, specifically focusing on an education entertainment media campaign in Rwanda. The analysis is based on the author’s experience working with a non-governmental organization in producing "Musekeweya"—a very popular violence prevention and reconciliation radio drama. The article highlights the advantages of using fiction as an effective tool to communicate messages about violence and reconciliation, and provide a safe space to address sensitive topics in post-genocide contexts. In addition, it outlines some of the challenges of translating existing knowledge to interventions that promote reconciliation in specific socio-political settings, such as Rwanda, where the government has implemented a series of programs and policies to achieve unity and reconciliation. The paper ends with a discussion of future directions to further increase social and political psychology’s potential to inform effective social interventions in the aftermath of violence.
2
King, Jennifer, Jocelyn Wattam et Cindy Blackstock. « Reconciliation : The Kids are Here ! » Canadian Journal of Children's Rights / Revue canadienne des droits des enfants 3, no 1 (24 novembre 2016) : 32–45. http://dx.doi.org/10.22215/cjcr.v3i1.75.
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Consistent with the United Nations Convention on the Rights of the Child, this paper describes children’s involvement in a historic human rights case that found the government of Canada guilty of racially discriminating against 163,000 First Nations children. Despite Canada’s efforts to discourage and bar young people from participating, children and youth were among the first and most engaged followers of the case, debunking the myth that children “can’t” or “shouldn’t” participate in legal matters. Children and youth who participate in social change activities benefit greatly from the experience, as do their communities. The participation of children and youth in the First Nations child welfare case demonstrates that young people are truly leaders in reconciliation and social justice; they teach us about how change really happens. Adults have a responsibility to facilitate exciting and creative ways to involve children in the social and legal processes that impact their lives.
3
Schiller, Rachel. « Reconciliation in Aceh : Addressing the social effects of prolonged armed conflict ». Asian Journal of Social Science 39, no 4 (2011) : 489–507. http://dx.doi.org/10.1163/156853111x597297.
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Abstract Aceh, Indonesia is one of the few societies that have successfully navigated a post-disaster transition following simultaneous natural and man-made disasters. Since the August 2005 peace agreement, Aceh’s road to recovery from the 2004 Indian Ocean tsunami and 30 years of separatist war has been largely successful. However, key challenges remain to consolidate the success of Aceh’s post-disaster transition and ensure sustainable peace in the province. Reconciliation is among the challenges that has to date been largely neglected. While significant political and economic change has occurred, prolonged armed conflict left behind a legacy of negative intergroup relations in Aceh that has yet to be addressed. As political realities have delayed implementation of mechanisms designed to promote reconciliation such as the Truth and Reconciliation Commission and the Human Rights Court, this paper argues that peacebuilding practitioners should adopt complementary approaches to reconciliation such as intergroup contact programs that are being proven effective in various international contexts. It will explore an important, and largely neglected aspect of Aceh’s post-disaster transition by providing an overview of the literature on reconciliation and intergroup contact, and highlighting key efforts to pilot these techniques and advance reconciliation in Aceh.
4
Rangachari, Pavani. « Role of Social Knowledge Networking technology in facilitating meaningful use of Electronic Health Record medication reconciliation ». Journal of Hospital Administration 5, no 3 (11 avril 2016) : 98. http://dx.doi.org/10.5430/jha.v5n3p98.
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Despite the federal policy impetus towards Electronic Health Record (EHR) medication reconciliation, hospital adherence has lagged for one chief reason; low physician engagement, which in turn emanates from lack of consensus in regard to which physician is responsible for managing a patient’s medication list, and the importance of medication reconciliation as a tool for improving patient safety and quality of care. The Technology-in-Practice (TIP) framework stresses the role of human action in enacting structures of technology use or “technologies-in-practice”. Applying the TIP framework to the EHR medication reconciliation context, helps frame the problem as one of low physician engagement in performing EHR medication reconciliation, translating to limited-use-EHR-in-practice. Concurrently, the problem suggests a hierarchical network structure, reflecting limited communication among hospital administrators and clinical providers on the importance of EHR medication reconciliation in improving patient safety. Integrating the TIP literature with the more recent knowledge-in-Practice (KIP) literature suggests that EHR-in-practice could be transformed from “limited use” to “meaningful use” through the use of Social Knowledge Networking (SKN) technology to create new social network structures, and enable engagement, learning, and practice change. Correspondingly, the objectives of this paper are to: (1) Conduct a narrative review of the literature on “technology use”, to understand how technologies-in-practice may be transformed from limited use to meaningful use; (2) Conduct a narrative review of the literature on “organizational change implementation” to understand how changes in technology use could be successfully implemented and sustained in a healthcare organizational context; and (3) Apply lessons learned from the narrative literature reviews to identify strategies for the meaningful use and successful implementation of EHR medication reconciliation technology.
5
Oyakawa, Michelle. « Racial Reconciliation as a Suppressive Frame in Evangelical Multiracial Churches ». Sociology of Religion 80, no 4 (2019) : 496–517. http://dx.doi.org/10.1093/socrel/srz003.
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ABSTRACT This article analyzes interviews with evangelical multiracial church pastors from the Religious Leadership and Diversity Project (RLDP), drawing on the framing literature from social movements. While a small number of evangelical pastors in the sample utilize a racial justice frame to understand and address racial issues, consistent with prior research, the data indicates that most evangelical multiracial church pastors use a racial reconciliation frame. This frame holds that racial conflict can be eliminated through shared faith, which allows churches to avoid politics and prioritize internal unity. However, findings reveal that the racial reconciliation can function as a suppressive frame that precludes discussions about racial inequality and discourages collective action to promote racial justice. The article discusses the implications of this for social change and cross-racial solidarity.
6
Magill, Clare, et Brandon Hamber. « “If They Don’t Start Listening to Us, the Future Is Going to Look the Same as the Past” : Young People and Reconciliation in Northern Ireland and Bosnia and Herzegovina ». Youth & ; Society 43, no 2 (11 octobre 2010) : 509–27. http://dx.doi.org/10.1177/0044118x10383644.
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This article, based on empirical research from Northern Ireland and Bosnia and Herzegovina, explores how young people conceptualize reconciliation and examines the meaning this concept holds for them. Qualitative data are collected through one-to-one interviews with young people aged 16 to 18 living in Northern Ireland ( N = 15) and Bosnia and Herzegovina ( N = 15). Results indicate that young people’s conceptualizations of reconciliation are largely relationship based. In terms of their role in the reconciliation process, young people see themselves as both potential peacemakers and potential troublemakers. They feel that politicians and the older generations have a significant impact on whether the role of young people in the future would be constructive or destructive. The research finds that a lack of political and economic change was one of the major factors that negatively influenced the potential for reconciliation, as did the lack of intergenerational dialogue. The research also indicates that it is vital to include young people in the debate about reconciliation.
7
Alipanga, Benjamin, Maarten De Schryver, Stella Neema, Eric Broekaert et Ilse Derluyn. « Influence of reconciliation programmes on the reconciliation attitudes of war-affected adolescents in Northern Uganda ». Afrika Focus 29, no 1 (26 février 2016) : 9–23. http://dx.doi.org/10.1163/2031356x-02901002.
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Whether post-conflict reconciliation programmes are able to change hostile behaviours is not known. This study sought to assess the influence of reconciliation programmes on the reconciliation attitudes of war-affected adolescents in two communities in Northern Uganda. Four hundred and forty five adolescents within two communities, one with and the other without interventions were assessed for exposure to war-related and daily stressors and place of residence using hierarchical regression analysis to predict reconciliation attitudes. Adolescents in the non-intervention community recorded more positive and also more negative reconciliation attitudes; exposure to daily and war-related stressors was more positively associated with increasing reconciliation attitudes among adolescents in the non-intervention than those in the intervention community. Overall the programmes recorded limited impact on reconciliation attitudes, perhaps due to the pervasive adverse social situation of the people. Conclusion: there is a need for multi-pronged, collaborative programme efforts targeting holistic recovery programmes with focus on changing negative reconciliation attitudes.
8
Stanley, Elizabeth. « Evaluating the Truth and Reconciliation Commission ». Journal of Modern African Studies 39, no 3 (septembre 2001) : 525–46. http://dx.doi.org/10.1017/s0022278x01003706.
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Following a negotiated transition to democracy in South Africa, the Truth and Reconciliation Commission (TRC) was established to deal with crimes of the past regime. Despite the detail of submissions and the length of the Final Report, this article highlights the partiality of truth recognised by the Commission. The usefulness of acknowledged truth to deal with South Africa's past is shown to have been neutralised by wider concerns of social and criminal justice. In detailing the governmental reticence to provide reparations, the judicial disregard to pursue prosecutions, and the dismissal of responsibility for apartheid at a wider social level, the author argues that opportunities for reconciliation and developmental change are limited. Against the problems of crime, violence and unresolved land issues, the potential of the TRC to build a ‘reconciliatory bridge’ is called into question. The truth offered by the Commission increasingly appears of limited value.
9
LE LAY, MAËLINE. « Performing for Peace and Social Change in Africa's Great Lakes Region ». Theatre Research International 46, no 1 (mars 2021) : 23–38. http://dx.doi.org/10.1017/s0307883320000565.
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International aid has influenced and, in part, shaped the artistic sector in Africa's Great Lakes region (DRC, Rwanda, Burundi) since the 1990s, a period marked by numerous conflicts and mass violence. Due to NGOs’ programmatic foci, artists performing for social change are increasingly compelled to focus on reconciliation and conflict resolution, generating political awareness and bringing about social change, healing and peacemaking. Through a comparative analysis of European and local productions on the genocide this article asks, how and why does an ‘NGO-style theatre’ develop a specific audience in the region? How have themes such as mass violence, inter-ethnic conflict and social cohesion become the main concerns of the territory's theatre? How do performances made and/or sponsored by NGOs challenge not only theatre's form, its social stakes and functions, but also the conception of its audience and the relationships between actors and spectators?
10
Windebank, Jan. « Change in work-family reconciliation policy in France and the UK since 2008 : the influence of economic crisis and austerity ». Journal of International and Comparative Social Policy 33, no 1 (février 2017) : 55–72. http://dx.doi.org/10.1080/21699763.2017.1288160.
Texte intégralRésumé :
This article compares work-family reconciliation policy since 2008 in two contrasting case-study countries, namely France and the UK, and investigates how post-2008 economic circumstances and austerity measures have interacted with other policy drivers to influence the extent and shape of change in this policy area in these countries. The article demonstrates that work-family reconciliation policy in both countries has been resilient in the face of economic and budgetary problems and progress has been made albeit from different starting points and in path-dependent ways to “degender” parental leave and to improve the affordability of and access to childcare particularly for those on lower incomes. However, it also reveals that in both countries, despite partisan consensus on the need to further develop policy, a combination of economic constraints and the opposition to reform of key social and political actors has put a brake on change.
11
Gallay, Leslie, Constance A. Flanagan et Samuel Duo. « Retribution or Reconciliation : Young Americans’ Attitudes Toward Peaceful Transitions of Power ». Youth & ; Society 43, no 2 (27 mai 2011) : 568–82. http://dx.doi.org/10.1177/0044118x10384473.
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This exploratory study assessed the associations of age, gender, and a school climate of solidarity and pride with adolescents’ endorsements of democratic regime change. Middle- and high-school students ( N = 273) in the United States responded to three vignettes concerning how a society should transition from dictatorship to democracy and specifically, what should happen to the leaders, supporters, and opponents of the (former) dictatorship. Open-ended responses were coded for references to reconciliation, retribution, and reward. Older students were more likely to provide codable responses and the majority endorsed reconciliation for the leaders, supporters, and opponents of the old (dictatorship) regime. Males were more likely than females to endorse retribution against the leaders. Students were more likely to endorse reconciliation if they perceived that group solidarity and pride characterized the climate at their school. Discussion focuses on the potential of schools to develop feelings of membership and commitments to democratic norms in younger generations.
12
Rettberg, Angelika, et Juan E. Ugarriza. « Reconciliation : A comprehensive framework for empirical analysis ». Security Dialogue 47, no 6 (22 octobre 2016) : 517–40. http://dx.doi.org/10.1177/0967010616671858.
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There appears to be a rift between the theoretical and normative understandings of what reconciliation means and offers, and what people expect to happen in postconflict scenarios. Here we present a conceptual framework that captures the definitional diversity surrounding the concept of reconciliation and then operationalizes it in order to analyze responses from postconflict populations. The illustrative application of our framework to responses from a representative survey of 1,843 Colombian citizens reveals that people’s convictions are just as diverse as scholars’. Nevertheless, significant proportions of respondents seem to understand reconciliation to be primarily a psychological and political process which aims to achieve the re-establishment of quotidian or day-to-day relations and cooperation; which should be preceded by the cessation of violence, dialogue, goodwill, and attitudinal and emotional change; and which should be accompanied by social welfare and security. It is noteworthy that understandings of reconciliation as a process mediated by justice, truth, and memory are scarce. The application of this framework will help to reveal differences between hopes and promises, and inform scholarly work and policymaking that is more realistically rooted.
13
Allen, Chris. « Social Science versus Christian Theology, Reconsidered : The Case of British Social Policy Studies ». International Journal of Public Theology 11, no 2 (2 juin 2017) : 211–35. http://dx.doi.org/10.1163/15697320-12341483.
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This paper reconsiders the ‘versus’ relationship between Christian Theology (ct) and social sciences with reference to Social Policy Studies (sps) in Britain. I argue that the organised scepticism of sps towards ct, on the grounds that it is a conservative episteme, is unwarranted. It misrecognises Church Theology as ct writ large and thus demonstrates an oversight towards radical forms of ct with which it might make common cause. I also question radical theologians that reject social sciences on similar grounds, i.e. for lacking a sufficiently revolutionary episteme. Although I am sympathetic to intellectual projects that seek to overcome this ‘versus’ relationship by focusing on the discursive similarities of ct and sps, such projects are precarious. I elaborate praxis rather than discursive similarities as a sounder basis for reconciliation. Much mutual learning takes place at the level of praxis that, if acknowledged, could strengthen the movement for radical social change.
14
Wolfe, Alvin. « Welfare Reform : Self-Sufficiency or What ? » Practicing Anthropology 22, no 1 (1 janvier 2000) : 2–6. http://dx.doi.org/10.17730/praa.22.1.3542315842673j32.
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The United States federal government, after fifty years of gradually increasing its involvement, in creating and managing the nation's social safety net through social security, food stamps, work projects, employment training, etc., began to pull back in the 1980s. Then in 1996, it made a very steep retraction of its involvement in creating and managing a social safety net. This change was highlighted by the passing of the Federal "Personal Responsibility and Work Opportunity Reconciliation Act (PRWORA).
15
Matta, Raúl. « Food for social change in Peru : Narrative and performance of the culinary nation ». Sociological Review 69, no 3 (mai 2021) : 520–37. http://dx.doi.org/10.1177/00380261211008802.
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This article discusses the most relevant scholarship produced on the rise of Peruvian cuisine and Peru’s gastro-politics. It focuses on the contexts, processes and protagonists behind the attempt to heal and re-found the nation through food after a period of decline and terror, and on the formulation of ideas of social change aimed at shaping and promoting Peru as an entrepreneurial, vigorous but also more equal and fairer society. It also considers the smaller societal changes that nurtured these ideas, which are varied in nature and scope. Methodologically, the article explores the semantics, practices and ideologies at stake as expressed in public discourse, media content, gastronomic trends and restaurant sourcing. By unfolding central processes of the culinary project: high-end cuisine, the refiguring of indigenous people as producers and the use of cultural identity as an authenticating force, it offers a critical reading of the so-called gastronomic revolution, highlighting the ways in which claims to unity and reconciliation, particularly in the incorporation of indigenous people and their food cultures, smooth over ongoing inequalities.
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Zykov, S. V. « Dissolution of Marriage : An Interrelation between Legal and Social Aspects ». Actual Problems of Russian Law 15, no 1 (20 février 2020) : 92–102. http://dx.doi.org/10.17803/1994-1471.2020.110.1.092-102.
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The paper deals with the legal institution of dissolution of marriage in the context of creating conditions for the marriage preservation. It is concluded that it is necessary to change the procedure of dissolution of marriage in order to ensure the possibility of reconciliation of spouses, for example, to determine the powers of the court to refer the case to a specialist, who performs conciliation (mediator or psychologist), if this procedure is free of charge for spouses. Given the importance of preservation of the family when there are minor children in the family, the possibility of reconciliation must also be extended. The second approach to changing the existing law in the area of marriage dissolution with regard to the grounds, may include the transition to the concept of “divorce/ sanction” (including its flexible application). This approach is widely used in foreign legislation, it has long been traditional for domestic law and is approved in legal consciousness. The third approach may involve the modification of law enforcement practices relating to post-divorce upbringing of children, which indirectly motivates one party to divorce, even though this practice does not correspond either to the law or to social expediency. As a possible option, we recommend the use of the foreign institution of “joint guardianship” adapted in our system of law as determination of the place of residence of the child on a parity basis.
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Eräranta, Kirsi. « A New Social Risk ? Social-Scientific Knowledge and Work-Life Balance in Twentieth-Century Finland ». Social Science History 39, no 1 (2015) : 63–83. http://dx.doi.org/10.1017/ssh.2015.42.
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Work-life balance, or the reconciliation of work and family, has been discussed recently as a “new social risk” in comparative research on the welfare state. According to this discussion, the social security systems of traditional welfare states were built after World War II in order to protect (male) breadwinners against the “old social risks” such as the loss of income due to old age, sickness, accident, or unemployment. Scholars have argued, however, that these postwar policies have been inadequate for dealing with the new types of risks that resulted from complex changes in employment practices and family life. This article reflects critically upon the conceptualization of work-life balance as a new social risk by focusing on one of the Nordic countries, which have come to be known for their policies that combine (female) parenthood and paid work. In particular, it analyzes the problematization and governance of work-family reconciliation in twentieth-century Finland. Overall, the article argues that social scientific knowledge played a key role in the ways in which work-life balance was rendered intelligible and manageable as a social policy issue.
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Gibson, James L., et Christopher Claassen. « Racial Reconciliation in South Africa:Interracial Contact and Changes over Time ». Journal of Social Issues 66, no 2 (juin 2010) : 255–72. http://dx.doi.org/10.1111/j.1540-4560.2010.01644.x.
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Van Borek, Sarah. « An Arts-Based Praxis Process of Building Towards a Relational Model of Curriculum Oriented Towards ». Journal of Decolonising Disciplines 1, no 2 (20 février 2021) : 6–51. http://dx.doi.org/10.35293/jdd.v1i2.35.
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A PhD student shares part of her arts-based praxis process of developing a relational model of curriculum oriented towards reconciliation in Canada and South Africa by reflecting on a pilot course she offered at a university in Canada in 2018. This site-specific, media arts-based environmental education is intended for universities committed to walking the talk of decolonising education. Centered around water as a mirror of the state of our social relations and democracy, which it seeks to transform, the curriculum also facilitates public education and dialogue around the importance of healthy waterways amidst the pressures of climate change. Using a set of questions as a data analysis tool combined with narrative analysis of students’ videos, the researcher outlines the three most prominent relational sensibilities and abilities towards reconciliation cultivated by students through the program: (1) Knowledge Ecologies; (2) A Hopeful Social Imaginary; and (3) Embodied Ways of Knowing.
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Gest, Justin. « Demographic change and backlash : Identity politics in historical perspective ». British Journal of Politics and International Relations 22, no 4 (11 septembre 2020) : 679–91. http://dx.doi.org/10.1177/1369148120948362.
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Why are backlash politics so prevalent in the context of demographic change? And so that we may understand how to mitigate social conflict, what role do government and political actors play in their inflammation or reconciliation? Drawing from a larger study of six societies that have dealt with significant demographic change, I review the ways that government and political leaders’ actions can produce three different social cleavages: (1) an overriding and enduring cleavage between ethnic constituencies in national politics, (2) an overriding cleavage that is suppressed by political actors, or (3) a new definition of social cleavages that re-constructs public understandings of the nation. I find that the drivers of these different trajectories relate to state actions in the construction of national identities, which either exclude certain subgroups or absorb them into a state of coexistence. I identify five ways governments channel backlash politics towards exclusion or coexistence, and provide examples from Hawai‘i, a case where historical cleavages between natives and immigrants nearly disappeared. Ultimately, I find that these politics are subject to competing understandings of the nation – the pivotal sense of ‘we’ – that can unite or divide a multiethnic society.
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Würth, Anna. « A Sanaʿa Court : The Family and the Ability to Negotiate ». Islamic Law and Society 2, no 3 (1995) : 320–40. http://dx.doi.org/10.1163/1568519952599277.
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AbstractIn this article, I explore how social change has affected families in Sanaʿa, the capital of Yemen, drawing on court judgments and my observation of court cases in the family law section of a primary court. Social change has affected lower-class urban families by diminishing the significance of kinship relations for marital arrangements, and, more importantly, by reducing the family's embeddedness in surrounding social communities. As a result, the role of communities in the settlement of marital disputes has decreased, and such disputes are increasingly taken to court. In this context, the court appears to be less an arena for the (re)-negotiation of social ties and the reconciliation of spouses than for the dissolution of such ties and the normative assessment of familial roles.
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Aronson, Robert E. « Public Health, Systems Change, Justice and the Work of the Kingdom ». Christian Journal for Global Health 6, no 1 (31 mai 2019) : 7–19. http://dx.doi.org/10.15566/cjgh.v6i1.239.
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Disparities in population health statuses are tied to inequities in society, and not just differences in personal decision-making and behavior. Christians should (and must) play a role in confronting these inequities, based upon three biblical themes: 1) the instructions in the book of Leviticus regarding the Sabbath year and the Year of Jubilee as a way to protect the economic system from producing insurmountable inequities and degrading the environment; 2) the eschatological image of the New Jerusalem in the book of Isaiah, with its focus on Shalom in contrast to a religion focused on personal piety in the face of oppression and social injustice; and 3) Jesus’ teachings about the kingdom, which include its imminence and the counter-cultural nature of its ethic. The notion of the kingdom can be applied in the lives of Christians (particularly those involved in public health) through individual acts, corporate acts in the context of the church, and state-led actions to bring about social change to achieve social justice. Social change can be described as an act of reconciliation in which systems of society are redeemed by the power of kingdom principles.
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West, Helga Sofia. « Renegotiating Relations, Structuring Justice : Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway ». Religions 11, no 7 (9 juillet 2020) : 343. http://dx.doi.org/10.3390/rel11070343.
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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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Golubovic, Nada. « Experiences in the reconciliation process : Period 1996-2004 ». Temida 7, no 4 (2004) : 37–38. http://dx.doi.org/10.2298/tem0404037g.
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The war in Bosnia and Herzegovina has left behind uninhabited, destroyed burnt down and devastated villages. The cities? demographic picture has been changed, as well as the ethnic and social structure. That is why we have been conducting our activities in the community reconciliation process in rural and urban areas, applying different methods of work. Our activities were aimed at all national and social groups. Our association?s target group is women. With our activities, we are trying to raise public awareness about the women?s issues and to find solutions to those problems. We have worked on key problems that arose as a consequence of war experiences, which were brought forward by the women. We are trying to achieve an insight into the problems that are common to the women from different social and ethnic groups and, by attempting to solve them; we work on conflict resolution and transformation.
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Freeman, Victoria. « In Defence of Reconciliation ». Canadian Journal of Law & ; Jurisprudence 27, no 1 (janvier 2014) : 213–23. http://dx.doi.org/10.1017/s0841820900006305.
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Indigenous scholars and others have characterized Canadian discourses of reconciliation as supporting a top-down, government-defined and controlled agenda, which is at best ineffective and misleading and at worst fraudulent and recolonizing. Some have argued that reconciliation should only occur after the Indian Act has been abolished, reparations made, land and resources returned, and a political and economic nation-to-nation relationship restored. The author agrees that it is essential to look critically at state and nationalistic discourses of reconciliation and that neither the federal government, the churches, nor non-Indigenous peoples generally can or should control the agenda. However, while reconciliation is not a sufficient condition for decolonization in Canada, Indigenous resurgence on its own will not achieve full decolonization either. If the psychic structures of colonialism persist, various forms of neocolonialism will be prevalent even after a nominal “nation-to-nation” relationship has been established, given the demographic imbalance and geographical proximity between Indigenous and non-Indigenous peoples. There will always be a need for relationship and negotiation.In fact, decolonization and reconciliation may be understood as complementary and concurrent processes. The concept of reconciliation underlines the emotional, psychological and human changes that are as necessary as political and economic reformulations for decolonization and that are not easily addressed by other means. Rather than a top-down government-initiated campaign focused on assimilation into the status quo or a Eurocentric Christian doctrine focused on forgiveness, reconciliation can be a transformative process of building the relationships, alliances and social understandings necessary to support the systemic changes that true decolonization entails. Indigenous and other cultural paradigms for resolving conflicts, making restitution and healing relationships, such as the Sto:lo concept of lummi or “facing yourself,” can help restore interconnectedness and reciprocity at all levels, both within Indigenous communities and between Indigenous and non-Indigenous peoples and the land. We also should not overestimate the government’s power to control even those reconciliation processes it does initiate, let alone those that arise autonomously. Decolonization and reconciliation are processes underway on many fronts in Canada, and they can’t be controlled by anyone.
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Machingura, Francis. « The Reading & ; Interpretation of Matthew 18:21-22 in Relation to Multiple Reconciliations : The Zimbabwean Experience ». Exchange 39, no 4 (2010) : 331–54. http://dx.doi.org/10.1163/157254310x537016.
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AbstractThe mention of the terms ‘healing, truth and reconciliation’, conjure up different meanings across religio-political, social and economical divide in Zimbabwe. This paper seeks to explore the possible implications of the reading of Matthew 18:21-22 in relation to reconciliation in the face of continual and structural violence in Zimbabwe. This rose as a result of the multiple reconciliation undertakings that have been witnessed by the Zimbabweans since the attainment of Independence in 1980. These healing whistles have been sounded in 1980, 1987 and recently 2008 after the brutal violence that took place in different shapes and depth. Most of the victims belonged to both political parties but mostly opposition parties save the violence before Independence as shall be shown in this paper. What is interesting is that, the recent 24-26 July 2009 healing calls by Mugabe are no longer a new phenomenon in Zimbabwe, as they do not produce any positive change on people’s behaviour and attitude; when it comes to how Zimbabwean people should relate and integrate each other without resorting to violence in the face of different political views. Surprisingly the calls for peace, unity, reconciliation, integration and forgiveness have left the Zimbabwean society more: wounded, divided and polarised than healed; and more disintegrated than integrated. How does one reconcile with someone who murdered your father, raped your mother or sister in your face; and that person is not made accountable for his actions but is only asked to apologize? This paper seeks to argue that healing or any reconciliation without the seeking of truth and justice is a goose chasing as it still leaves Zimbabwe a ‘violence infested’ country. I also take issue with Religious Leaders who quote Matthew 18:21-22; as a precursor for unconditional forgiveness on the part of the victim when it comes to reconciliation and healing in Zimbabwe.
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McGowan, Katharine, Andrea Kennedy, Mohamed El-Hussein et Roy Bear Chief. « Decolonization, social innovation and rigidity in higher education ». Social Enterprise Journal 16, no 3 (29 mai 2020) : 299–316. http://dx.doi.org/10.1108/sej-10-2019-0074.
Texte intégralRésumé :
Purpose Reconciliation between Indigenous peoples and the Canadian plurality has stalled. While the Truth and Reconciliation Commission’s (TRC) Calls to Action could be a focusing event, creating a window of opportunity for transformative social innovations; we see coalescing of interest, social capital and investment in decolonization and indigenization in the proliferation of professorships, programs, installations and statements. However, Blackfoot (Siksika) Elder Roy Bear Chief raised significant concerns that Indigenous knowledge, experiences and people are not yet seen as relevant and useful in higher education; such marginalization must be addressed at a systems level for authentic reconciliation at any colonial university. The purpose of this paper was to explore this dual goal of exploring barriers to and opportunities for Indigenous knowledges and knowledge holders to be valued as relevant and useful in the Canadian academy, using a complexity- and systems-informed lens. Design/methodology/approach Local Indigenous Elders provided guidance to reflect study purpose and target audience of academics, with an approach that respectfully weaved Westernized research methods and co-learning through indigenous knowledge mobilization strategies. This analysis extends results from a qualitative grounded theory study to explain social processes of professors and administrative leadership in a Canadian mid-sized university regarding barriers and facilitators of implementing TRC Calls to Action. This further interpretation of applied systems and panarchy heuristics broadens understanding to how such micro-social processes are positioned and influence larger scale institutional change. Findings This paper discusses how the social process of dominionization intentionally minimizes meaningful system disruption by othering indigenous knowledge and knowledge holders; this form of system-reinforcing boundary work contributes to rigidity and inhibits potentially transformative innovations from scaling beyond individual niches and moments in time. Elders’ consultation throughout the research process, including co-learning the meaning of findings, led to the gifting of traditional teachings and emerging systems and multi-scale framework on the relevance of indigenous knowledges and peoples in higher education. Research limitations/implications This study was performed in one faculty of one Canadian institution; an important and potentially widely-present social process was identified. Further research is needed for greater generalizability. Conditions that led to this study are increasingly common across Canada, where at least one third of higher education organizations have explicit indigenization strategies and internationally where the rights and self-determination of indigenous peoples are growing. Social implications Insights from this study can inform conversations about social innovation in institutional settings, and the current systems’ resistance to change, particularly when exploring place-based solutions to national/international questions. These initiatives have yet to transform institutions, and while transformation is rarely rapid (Moore et al., 2018), for these potential innovations to grow, they need to be sustainable beyond a brief window of opportunity. Scaling up or deep within the academy seems to remain stubbornly elusive despite attention to the TRC. Originality/value This study contributes to a growing literature that explores the possibilities and opportunities between Indigenous epistemologies and social innovation study and practice (McGowan, 2019; Peredo, McLean and Tremblay, 2019; Conrad, 2015), as well as scholarship around Indigenization and decolonization in Canada and internationally.
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Brown, Pearl L. « FROM ELIZABETH GASKELL’S MARY BARTON TO HER NORTH AND SOUTH:PROGRESS OR DECLINE FOR WOMEN ? » Victorian Literature and Culture 28, no 2 (septembre 2000) : 345–58. http://dx.doi.org/10.1017/s1060150300282065.
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ASSESSMENTS OF ELIZABETH GASKELL’S two novels of social purpose typically conclude that North and South, published in 1855, is a more mature work stylistically and ideologically than Mary Barton, published in 1848. North and South is said to integrate the narrative modes of romance and realism more effectively than Mary Barton (Felber 63, Horsman 284), and to provide a more complicated narrative structure (Schor, Scheherezade 122–23), a more complex depiction of social conflicts (Easson 59 and 93) and a more satisfactory resolution of them (Duthie 84, Kestner 170). North and South is also said to deal with “more complex intellectual issues” (Craik 31). And the novel’s heroine, Margaret Hale, has been seen as Gaskell’s most mature creation — a woman who grows in self-awareness as she adapts to an alien environment (Kestner 164–166) and, unlike Mary Barton, becomes an active mediator of class conflicts (Stoneman 120), the central consciousness that brings together “the lessons of social change and romance” (Schor, Scheherezade 127).1 The reconciliation of these conflicts she inspires through her influence over both mill owner and worker has been praised as a more effective and credible narrative resolution to the social problems depicted in the novel than the reconciliation between mill owner and worker in Mary Barton (David 36).
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Sahlan, Muhammad, Suci Fajarni, Siti Ikramatoun, Ade Ikhsan Kamil et Iromi Ilham. « The Roles of Ulama in the process of Post-Conflict Reconciliation in Aceh ». Society 7, no 2 (31 décembre 2019) : 251–67. http://dx.doi.org/10.33019/society.v7i2.106.
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In the context of Aceh, the word “Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile.
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LIST, CHRISTIAN, et KAI SPIEKERMANN. « Methodological Individualism and Holism in Political Science : A Reconciliation ». American Political Science Review 107, no 4 (18 octobre 2013) : 629–43. http://dx.doi.org/10.1017/s0003055413000373.
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Political science is divided between methodological individualists, who seek to explain political phenomena by reference to individuals and their interactions, and holists (or nonreductionists), who consider some higher-level social entities or properties such as states, institutions, or cultures ontologically or causally significant. We propose a reconciliation between these two perspectives, building on related work in philosophy. After laying out a taxonomy of different variants of each view, we observe that (i) although political phenomena result from underlying individual attitudes and behavior, individual-level descriptions do not always capture all explanatorily salient properties, and (ii) nonreductionistic explanations are mandated when social regularities are robust to changes in their individual-level realization. We characterize the dividing line between phenomena requiring nonreductionistic explanation and phenomena permitting individualistic explanation and give examples from the study of ethnic conflicts, social-network theory, and international-relations theory.
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Rankin, Lisa, et Barry Gaulton. « Archaeology, Participatory Democracy and Social Justice in Newfoundland and Labrador, Canada ». Archaeologies 17, no 1 (13 mars 2021) : 79–102. http://dx.doi.org/10.1007/s11759-021-09418-x.
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AbstractMemorial University, located in St. John’s, Newfoundland and Labrador, was created in 1925 to help build a better future for the people of Canada’s easternmost province, whose largely rural fishing communities were rapidly transforming through industrialization and urbanization. Mandated by a “special obligation to the people of the province,” university archaeologists embraced applied, community-based projects which encouraged local solutions to the social and economic issues arising from the transformation to modernity. Today, community archaeology remains integral to our research program and the majority of our research is undertaken in partnership with rural and Indigenous populations who continue to be marginalized both geographically and economically. Two case studies describe how archaeological resources are being used to promote economic and social justice, as well as reconciliation, and how archaeology has the potential to make valuable local contributions that change lives in the present.
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Ioakimidis, Vasilios, et Nicos Trimikliniotis. « Making Sense of Social Work’s Troubled Past : Professional Identity, Collective Memory and the Quest for Historical Justice ». British Journal of Social Work 50, no 6 (2 août 2020) : 1890–908. http://dx.doi.org/10.1093/bjsw/bcaa040.
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Abstract Social work historiography has neglected to engage meaningfully with the most troubling aspects of the profession’s past: the histories of complicity, or at least acquiescence, in acts of state violence and institutionalised oppression. Through the exploration of historical case studies, this article provides a tentative typology of social work’s ‘horrible histories’ focusing on the project of engineering the ideal-type family, in colonial and oppressive socio-political contexts. The authors argue that practices of oppression and complicity can neither be reduced to the ‘few bad apples’ approach nor judged through the individualising prism of moralism, prevalent in Kantian Ethics. Instead, they propose an ethics of transformative reconciliation which is based on the principles of apology, respect for victims and collective action for—professional and social—change.
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Velev, Jelena, Petar Mitkovic, Milena Dinic et Ivana Bogdanovic. « Sustainable development of the protected areas with the reference to the Sicevo gorge ». Facta universitatis - series : Architecture and Civil Engineering 6, no 2 (2008) : 249–57. http://dx.doi.org/10.2298/fuace0802249v.
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The goal of this paper is to test the topical and possible application of sustainable development principles in the protected areas. The sustainable development is observed as a goal and the flexible mechanism for reaching the consensus set by the fundamental postulates of the Agenda 21, among all the relevant factors in the decision making and enforcement of regulations. It is unquestionable that the spatial planning possesses the necessary integrative potentials for management of changes, long term time horizon and the catalytic position in reconciliation of public, social and private interest. The road towards sustainability is a long and complex process, because it requires the change of the way of thinking and behavior of all the social factors, that is, establishment of the understanding the environmental effect of the development is as important as the economic one. The main guidelines of this reconciliation must be the vision and the aims of preservation of natural resources, but not as the ultimate requirement of the authorities, but as the argument-supported and articulated public interest. This paper refers to the Spatial plan of the special area of Sicevo gorge through the review of basic regimes of natural resources protection, restrictions and prohibitions. It also pays attention to the measures which will allow to achive sustainability of development as well as apply protective regimes.
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Spandler, Helen, et Mick McKeown. « Truth and reconciliation : a welcome dialogue ». Mental Health Review Journal 22, no 4 (11 décembre 2017) : 332–34. http://dx.doi.org/10.1108/mhrj-10-2017-0045.
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Purpose This paper is an author’s reply to the article by Cresswell (2017) critiquing the original piece by Spandler and McKeown (2017) on truth and reconciliation (T&R) in psychiatry. The paper aims to discuss this issue. Design/methodology/approach It continues the dialogue about the nature of reconciliation in mental health services and reflects on distinctions between the nature of historical abuses within the asylum system and the need to understand and prevent further harm within contemporary services. Findings Whilst the authors acknowledge the tension between reconciliation and democratic debate they suggest that the process does not have to mean agreement or acquiescence. They reaffirm their optimistic belief that better mental health services are possible and appreciate that true reconciliation is a process that will require both debate and the building of constructive alliances. Originality/value A grassroots T&R process might be a form of transitional justice which does not negate the need for wider social and policy changes, but may actually help achieve it.
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GUERRA, JOÃO, et LUÍSA SCHMIDT. « MAKING WISHFUL THINKING A REALITY - FROM SDGS TO COP21 ». Ambiente & ; Sociedade 19, no 4 (décembre 2016) : 197–214. http://dx.doi.org/10.1590/1809-4422asocex0003v1942016.
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Abstract The drive to economic growth has persisted in contemporary societies, despite its effects on the very foundations of the global economy, whereas the discourse of sustainability has not surpassed the level of "wishful thinking". The evolution of the global ecological footprint, which underlines climate change impact, points to a narrow path in the reconciliation of social and environmental imperatives for present and future generations and to a redoubled need for social and environmental equity. Within an approach that postulates a stronger connection between discourse and practice, both Sustainable Development Goals and COP21 Paris Agreement strengthen the strategy of universal involvement and commitment, recognizing the meagre nature of results obtained so far, and demanding alternative action for effective change regarding a new and strategic global agenda. This article reflects on this universal desideratum which requires redoubled attention to the decline - and also recovery - of environmental and social conditions.
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Čehajić-Clancy, Sabina, et Michal Bilewicz. « Moral-Exemplar Intervention : A New Paradigm for Conflict Resolution and Intergroup Reconciliation ». Current Directions in Psychological Science 30, no 4 (16 juillet 2021) : 335–42. http://dx.doi.org/10.1177/09637214211013001.
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Conflict resolution and intergroup reconciliation are difficult to achieve because of many social and psychological obstacles, such as people’s belief that members of a social group that is an adversary of their own group are mostly bad and essentially all the same. In this article, we introduce a novel intervention aimed at challenging these beliefs by exposing people to stories about individuals who have risked some important aspects of their lives to save the lives of other social groups’ members ( moral exemplars). The effects of this moral-exemplar intervention have been tested with field experiments in several postconflict contexts using members of real antagonistic groups. We discuss the results of these studies and three specific and important aspects of the moral-exemplar intervention: (a) its comparative advantage over existing social-psychological interventions aimed at conflict resolution and intergroup reconciliation, (b) its content and conditions, and (c) implications for future theorizing and research targeting prosocial changes in attitudes and intergroup behavior.
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Crapolicchio, Eleonora, Camillo Regalia, Gian Antonio Di Bernardo et Vincenza Cinquegrana. « The role of relational dependence, forgiveness and hope on the intention to return with an abusive partner ». Journal of Social and Personal Relationships 38, no 9 (27 avril 2021) : 2474–93. http://dx.doi.org/10.1177/02654075211011546.
Texte intégralRésumé :
The aim of this study was to examine psychological and relational variables such as dependence, forgiveness (both in their positive and negative dimensions), and hope that may explain why women reconciliate with abusive partners. We administered a questionnaire to women victims of violence. Relational dependence was indirectly associated with greater intentions to return to the violent partner via benevolent forgiveness and hope of a change in the partner. The positive dimension of forgiveness (benevolence) could represent a phase of the cycle of violence, during which the hope for change in the partner can increase the probability of reconciliation.
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Prowse, Christopher C. « Aboriginal Disadvantage and Collective Moral Responsibility ». Pacifica : Australasian Theological Studies 10, no 1 (février 1997) : 39–52. http://dx.doi.org/10.1177/1030570x9701000106.
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Australia's relationship with its Aboriginal and Torres Strait Islander peoples has changed in recent years. A most positive movement towards reconciliation is growing but not without being continually challenged by entrenched racist attitudes and sinful social structures within the community. This article attempts to offer some ethicaltheological parameters around which this fragile desire for reconciliation might mature. It discusses the results of recent data in the light of the concept of collective responsibility with its corresponding ethical implications. An application of these concepts to the Australian Christian churches is initiated and an overall challenge to all Australians will be suggested.
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Chu, Rong-Xuan, et Chih-Tung Huang. « The day after the apology : A critical discourse analysis of President Tsai’s national apology to Taiwan’s indigenous peoples ». Discourse Studies 23, no 1 (4 décembre 2020) : 84–101. http://dx.doi.org/10.1177/1461445620942875.
Texte intégralRésumé :
In 2016, Taiwan’s President Tsai Ing-wen officially apologised to the island’s indigenous peoples. This national apology not only plays a persuasive role in informing the general public about the historical wrongdoings inflicted on the Taiwanese aborigines, but also constitutes a therapeutic and restorative role in the process of reconciliation with the indigenous victims. This article provides a critical discourse analysis of President Tsai’s apology. In particular, it examines the power and ideology embedded in both the speech and the related ceremony, and is supplemented with extracts from interviews with a cross-section of key stakeholders, such as a former Constitutional/Supreme Court Justice, indigenous/tribal leaders and members/staff/advisers from the Presidential Office Indigenous Historical Justice and Transitional Justice Committee. The analysis reveals that, despite President Tsai’s apology and reconciliation policies, instead of facilitating reconciliation, the apology appears to exacerbate the long-standing latent tension between indigenous and non-indigenous groups. While the apology opens a window for reconciliation, a higher level of commitment is required to promote structural and systemic changes, such as land restitution, before the apology can be deemed adequate.
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Kostic, Roland. « Transitional justice and reconciliation in Bosnia-Herzegovina : Whose memories, whose justice ? » Sociologija 54, no 4 (2012) : 649–66. http://dx.doi.org/10.2298/soc1204649k.
Texte intégralRésumé :
This paper shows that transitional justice initiatives such as the trials at the International Criminal Tribunal for the Former Yugoslavia and the State Court of Bosnia and Herzegovina, the Commission for Srebrenica and the establishment of accurate statistics on deaths during the conflict have had only a limited impact on inter-group reconciliation in Bosnia and Herzegovina. Popular attitudes towards these initiatives are captured in surveys conducted in 2005 and 2010. The results are not surprising given that the absence, due to the level of external regulation and control, of a politics of post-Dayton state-building means that domestic politics takes place in an arena of dealing with the past. The international community legitimised the three prevalent conflict narratives as a way of achieving a peace settlement in Dayton. These communal narratives were used in the peace-building phase by the local elites to defend concessions gained during negotiations and to oppose changes imposed by external supervisors of the Dayton Peace Accords. This has transformed the debate over the recent conflict from a transitional process of coming to terms with the past to a permanent state of affairs. This process precludes reconciliation in terms of mutual acknowledgment of suffering and a nuanced understanding of the causes and dynamics of the violent conflict.
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Kirkpatrick, Graeme. « Towards reconciliation or mediated non-identity ? Feenberg’s aesthetic critique of technology ». Thesis Eleven 138, no 1 (février 2017) : 81–98. http://dx.doi.org/10.1177/0725513616689391.
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This article interrogates Andrew Feenberg’s thesis that modern technology is in need of ‘re-aestheticization’. The notion that modern technology requires aesthetic critique connects his political analysis of micro-contexts of social shaping to his wider concern with civilization change. The former involves a modified constructionism, in which the motives, values and beliefs of proximal agents are understood in terms of their wider sociological significance. This remedies a widely acknowledged blind-spot of conventional constructionism, enabling Feenberg to identify democratic potential in progressive agency at the scene of technology design. Feenberg argues that the aesthetics of naturalistic modernism may serve as a bridge between such interventions and cultural transformation. Referring to developments in design culture, especially as this relates to the human-machine interface on digital artefacts, the article suggests that this part of Feenberg’s argument has been falsified. This kind of aesthetic modernism is hegemonic in contemporary design and it has not brought about significant progressive advance. In conclusion, the article suggests a different approach to aesthetic critique that is based on difference rather than wholeness, and on the principle that there is no inherent correspondence of aesthetic standards and ethics in technology design.
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Mohammed, Walied Salim. « Political elite and peacebuilding mechanisms in post-conflict societies ». Tikrit Journal For Political Science, no 16 (2 juillet 2019) : 61. http://dx.doi.org/10.25130/poltic.v0i16.140.
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The research discusses the mechanisms that could change fragile peace, achieved after conflict in unstable societies, into sustainable one. This process will not be achieved if the political elite doesn't have a sufficient political and social consciousness that enables it to manage conflict and transfer it into peace, consequently, seeking to promote peace foundations through adopting two types of strategies. First, short-range strategies, related to transitional justice, tolerance, reconciliation, and compensation. Second, long-range strategies, related to re-engineering political culture of society and achieving socio-economic development, besides the integration among different groups, a matter that means dedicating and sustaining peace.
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Schulenkorf, Nico. « Sport events and ethnic reconciliation : Attempting to create social change between Sinhalese, Tamil and Muslim sportspeople in war-torn Sri Lanka ». International Review for the Sociology of Sport 45, no 3 (9 août 2010) : 273–94. http://dx.doi.org/10.1177/1012690210366789.
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Majcin, Juraj. « Social Media Challenges to Peace-making and What Can Be Done About Them ». Groningen Journal of International Law 6, no 2 (4 mars 2019) : 242. http://dx.doi.org/10.21827/5bf3e9c076951.
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Social media has changed the way how wars are fought, organised and ended. During peace negotiations, social media can serve as confidence-building platforms but also as a tool used to prolong the conflict by spreading disinformation and propaganda. Therefore, for a conflict to come to its end, it is necessary that the parties to peace negotiations refrain not only from physical hostilities but also from any forms of information warfare. Pursuing the objective of national reconciliation, modern peace agreements should contain rules on the regulation of social media content that may disrupt the peace. Special commissions should be established to review the content on social media and take adequate steps when a specific post, video or image spreads bellicose narrative or hate speech. We can imagine a whole range of measures that can be adopted by such commission ranging from labelling the content on its own social media channels as potentially dangerous to peace up to a removal request addressed to a concerned social media platform. Such mechanisms should be based on full respect for human rights in general and the right to freedom of opinion and expression in particular. Without such regulations, the goal of sustainable peace and successful national reconciliation seems almost unrealistic given the ever-increasing power of social media.
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Bukoski, William J. « Drug Abuse Prevention Funding Resulting from the Omnibus Budget Reconciliation Act of 1981 ». Journal of Drug Education 16, no 1 (mars 1986) : 51–55. http://dx.doi.org/10.2190/xuww-yvua-urjb-ppkn.
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In 1981, administration and planning of drug abuse prevention and treatment programs shifted from federal to state authorities through the enactment of the Alcohol, Drug Abuse and Mental Health Services Block Grant. This article reviews the funding status of drug prevention under this programmatic change relevant to prevention service programs and prevention research.
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Capron, Alexander Morgan. « The Patient Self-Determination Act : A Cooperative Model for Implementation ». Cambridge Quarterly of Healthcare Ethics 1, no 2 (1992) : 97–106. http://dx.doi.org/10.1017/s0963180100000189.
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In 1990, I voiced strong doubts about a bill entitled the Patient Self-Determination Act (PSDA), which had been introduced in the U.S. Senate by John Danforth (R-MO) and Daniel Patrick Moynihan (D-NY). I hoped to see it defeated. In 1991, after the bill had become a small part of a massive status (the Omnibys Budget Reconciliation Act of 1990) adopted in the waning hours of the 101st Congress, I devoted countless hours to its implementation. I wanted to see it succeed. Why the change?
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Al-Dabbagh, Ula M. K., et Hiba S. Amro. « Reconciliation or Alienation : The Representation of the Syrian Refugee Crisis in the Jordanian Print Media : Al-Ghad Newspaper as a Case Study ». Theory and Practice in Language Studies 10, no 5 (1 mai 2020) : 612. http://dx.doi.org/10.17507/tpls.1005.16.
Texte intégralRésumé :
The influx of Syrian refugees to Jordan is considered one of the most serious social events that the country has witnessed in decades. The unprecedented flow of refugees that received extensive coverage by the Jordanian print media played an instrumental role in shaping the representation of both the event and the actors involved in the crisis. This paper departs from the premise that news reports are “elements of social events” and as such employ language to change, maintain or inculcate the knowledge, beliefs and social relations shared by members of a society. To this end, Critical Discourse Analysis (CDA) is adopted to investigate how Al-Ghad Newspaper uses language to represent and frame the Syrian refugee crisis and the Syrian refugees and considers whether this portrayal has contributed to the reconciliation or alienation of the Syrian refugees in the Jordanian society.
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Chaney, F. « Innovation in the rangelands : the role of people ». Rangeland Journal 37, no 6 (2015) : 535. http://dx.doi.org/10.1071/rj15037.
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The importance of the rangelands, economically, environmentally, and culturally to Australia, is highlighted. Australians need to be more aware of and appreciate new ways of working in pastoralism, environmental management, with Indigenous communities and mining that point the way to better social, economic, cultural and environmental outcomes. Optimism about the future role of the rangelands stems from the changes in Australia that have occurred over the past 50 years, from a country that was legally and socially segregated. Changes started with advocacy of voting rights for Indigenous people in 1961 and continued with the establishment of Aboriginal legal services, the setting up of the National Native Title Tribunal and native title representative bodies, and the founding of Reconciliation Australia. Changes have occurred because people have tried to make things better, not just for themselves but for Australia. Leadership and tireless action from Indigenous people and non-Indigenous collaborators have been powerful forces for change. However, governments continue to often fail those who live and work in areas that are distant from cities. Change needs to continue and everyone who cares about rangelands has a role, in different ways, to nudge the world of the rangelands to a better place.
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Whyte, Kyle. « Critical Investigations of Resilience : A Brief Introduction to Indigenous Environmental Studies & ; Sciences ». Daedalus 147, no 2 (mars 2018) : 136–47. http://dx.doi.org/10.1162/daed_a_00497.
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Indigenous peoples are among the most active environmentalists in the world, working through advocacy, educational programs, and research. The emerging field of Indigenous Environmental Studies and Sciences (iess) is distinctive, investigating social resilience to environmental change through the research lens of how moral relationships are organized in societies. Examples of iess research across three moral relationships are discussed here: responsibility, spirituality, and justice. iess develops insights on resilience that can support Indigenous peoples' struggles with environmental justice and political reconciliation; makes significant contributions to global discussions about the relationship between human behavior and the environment; and speaks directly to Indigenous liberation as well as justice issues impacting everyone.
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Arrington, Aminta. « Cautious Reconciliation : The Change in Societal-Military Relations in Germany and Japan Since the End of the Cold War ». Armed Forces & ; Society 28, no 4 (juillet 2002) : 531–54. http://dx.doi.org/10.1177/0095327x0202800402.
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