Results for 'ethno-religious cleansing'

990 found
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  1.  5
    Illiberal polity as the retribution of post-imperial nation-building: The case of Turkey.Cengiz Aktar - 2024 - Philosophy and Social Criticism 50 (4):629-637.
    Turkey, in direct lineage of the Ottoman Empire, experimented a particularly violent nation-building out of the imperial ashes. Non-Muslims corresponding to one fifth of its population have been annihilated for the creation of a homogeneous nation State. These crimes have never been accounted for, giving way to a culture of impunity, self-righteousness, contempt for the rule of law and justice which, over years, pushed the polity towards an illiberal if not totalitarian essence and praxis, domestically against its own constituency and (...)
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  2.  8
    Ethno-religious conflict and sustainable development in Nigeria.Peace N. Ngwoke & Ezichi A. Ituma - 2020 - HTS Theological Studies 76 (4).
    This article examines the extent to which ethno-religious conflicts have affected sustainable development in Nigeria. The destruction of lives and property by reckless ethnic and religious extremists has been a challenging key factor to sustainable development in Nigeria. This article aims to reflect on the ethno-religious conflicts in Nigeria from an epistemological point of view, ascertain the major causes of these conflicts and seek solutions to address the root causes. The article concludes that religious (...)
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  3. Ethno-religious conflict and the Quest for peace in a plural society in Africa.Kemi A. Emina - 2020 - Вісник Харківського Національного Університету Імені В. Н. Каразіна. Серія «Філософія. Філософські Перипетії» 62.
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  4.  16
    No Religious Cleansing of Bioethics.Wesley J. Smith - 2012 - American Journal of Bioethics 12 (12):11-13.
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  5.  17
    Introduction: Contextualized Morality and Ethno-Religious Diversity.V. M. Bader & Sawitri Saharso - 2004 - Ethical Theory and Moral Practice 7 (2):107-115.
  6.  57
    Introduction: Contextualized morality and ethno-religious diversity. [REVIEW]Veit Bader & Sawitri Saharso - 2004 - Ethical Theory and Moral Practice 7 (2):107-115.
  7.  6
    ‘My daughter is a free woman, so she can’t marry a Muslim’: The gendering of ethno-religious boundaries.Noel Clycq - 2012 - European Journal of Women's Studies 19 (2):157-171.
    Discourses often uncover underlying social boundaries related to concepts such as ethnicity, gender and religion. By applying an intersectional approach, this article shows how the gendering of ethno-religious boundaries is central in the narratives of parents of Belgian, Italian and Moroccan origin, living in Flanders, Belgium. These processes are extremely salient when discourses on partner choice are discussed, as is the focal point in the current study. The construction of boundaries and identities are deeply influenced by dominant social (...)
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  8.  36
    Islamic Identity, Postcoloniality and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines. By Jeffrey Ayala Milligan.Rocco Viviano - 2011 - Heythrop Journal 52 (5):900-903.
  9.  36
    Religious Minorities' Web Rhetoric: Romanian and Hungarian Ethno-Pagan Organizations.Rozalia Bako & Laszlo-Attila Hubbes - 2011 - Journal for the Study of Religions and Ideologies 10 (30):127-158.
    The comparative study of Romanian and Hungarian Neopagan organizations with an ethnocentric or "Ethno-pagan" ideology is an exploratory research aimed at mapping the similarities and the differences between these religious minorities, with a highlight on their level of institutionalization, their core values and degree of political mobilization. Zalmoxian groups and organizations promote the revival of Romanian spirituality through a process of reconnection to its ancient, supposedly Dacian and Thracian roots; by the same token, Hungarian Shamanist movements are aimed (...)
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  10.  7
    Singh, Gurharpal, and Giorgio Shani: Sikh Nationalism. From a Dominant Minority to an Ethno-Religious Diaspora. Cambridge: Cambridge University Press, 2022. 262 pp. ISBN 978-1-316-50188-7. Price: $ 29.99. [REVIEW]Othmar Gächter - 2022 - Anthropos 117 (2):585-587.
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  11. Religious Minorities' Web Rhetoric: Romanian and Hungarian Ethno-Pagan Organizations.Bakó Rozália Klára & Hubbes László-Attila - 2011 - Journal for the Study of Religions and Ideologies 10 (30):127-158.
  12.  2
    Ethno-confessional syncretism in Islam.Oleksandr N. Sagan - 2005 - Ukrainian Religious Studies 37:120-135.
    Despite being far higher than, for example, Christianity, the claims of cosmopolitanism and universality, the desire to disassociate from national factors, Islam is still fully embedded in the conventional system of ethno-confessional syncretism, which, without disclosing in detail processes can be reduced to the following main components.
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  13. The errors of the franks by nikon of the Black Mountain: Between religious and ethno-cultural conflict.Milka Levy-Rubin - 2001 - Byzantion 71 (2):422-437.
  14. The Dark Side of Democracy: Explaining Ethnic Cleansing.Michael Mann - 2004 - Cambridge University Press.
    A new theory of ethnic cleansing based on the most terrible cases and cases of lesser violence. Murderous cleansing is modern, 'the dark side of democracy'. It results where the demos is confused with the ethnos. Danger arises where two rival ethno-national movements each claims 'its own' state over the same territory. Conflict escalates where either the weaker side fights because of aid from outside, or the stronger side believes it can deploy sudden, overwhelming force. Escalation is (...)
     
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  15.  20
    Le Canada et le Québec confrontés à la diversité ethno-religieuse.Solange Lefebvre - 2008 - Hermes 51:171.
    Le Canada et le Québec, à l'instar des Pays-Bas, de la France et de l'Angleterre, réfléchissent sur leurs politiques publiques, face aux défis que pose la diversité ethno-religieuse. À ce titre, la notion juridique d'« accommodement raisonnable », fondamentale pour les débats canadiens, est ici explicitée, car elle constitue une clé de compréhension de cet enjeu. On compare ensuite les situations québécoises et canadiennes, à la lumière de la distinction classique entre la sécularisation et la laïcité. Dans la réaction (...)
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  16. The Intersecting Fields of Ethno-Architecture: From the Indo-Himalayan World to Occidental Europe.Gérard Toffin - 1994 - Diogenes 42 (166):23-48.
    For some thirty years, a handful of architects has been trying to call into question the primacy that the history of architecture has given to monumental buildings. The representatives of this trend want to get away from the short chronology, common since the Italian Renaissance, and react against the dominant international functionalism that has too little respect for the local cultural contexts. It is under the influence of this “vernacular” approach that the small traditional structure became as legitimate an object (...)
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  17.  4
    Philosophical Basis for Nigerian Religious Pluralism.Olusegun Noah Olawoyin - 2017 - Philosophia: International Journal of Philosophy (Philippine e-journal) 18 (1):91-101.
    Nigeria is one of the most religious countries in the world. The major religions are Islam, Christianity, and African traditional religion. Nigeria is also notorious for ethno-religious conflicts, especially in the North eastern part of the country. Many factors have been identified as causes of the conflicts, including religious intolerance, desertification, poverty, cultural differences, foreign influences, and political differences. This paper argues that, although the conflicts were usually triggered by flimsy incidents, the protagonists’ exclusivistic attitude as (...)
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  18.  8
    Ethno-confessional Problems of Crimea: A Contemporary Context.Serhiy I. Zdioruk - 2004 - Ukrainian Religious Studies 31:165-170.
    Islam in the Ukrainian territory has more than a thousand years of history. The first Muslims who systematically lived or roamed the lands of present-day Ukraine were the steppes. Thus, the burial of the ancestors of modern Ossetian-Apans according to the Muslim rite in the eastern Ukrainian archeologists date from the VII-VIII centuries. Initial knowledge of Islam was also learned from the neighboring Bulgaria. The first written mention of the permanent stay of Muslims in Ukraine dates back to the XI (...)
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  19.  8
    Ethno-denominational and national problems of the Greek Catholic Church.Nadiya G. Stokolos - 2002 - Ukrainian Religious Studies 23:34-44.
    Born in 1918, Poland - the Second Commonwealth - was a multinational and multi-denominational state. In 1931, out of 32, 1 million of its Poles were 65%. The largest national minority was Ukrainians, followed by Jews, Belarusians, Germans. Other national groups accounted for about 1% of the total population.
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  20.  32
    Being Clean and Acting Dirty: The Paradoxical Effect of Self-Cleansing.Thalma E. Lobel, Allon Cohen, Lior Kalay Shahin, Shimon Malov, Yaniv Golan & Shani Busnach - 2015 - Ethics and Behavior 25 (4):307-313.
    In two studies we investigated the association between physical cleansing and moral and immoral behavior in real-life situations. In Study 1, after a workout at the gym, participants cheated more after taking a shower than before taking one. In the second study, participants donated more money to charity before rather than after they bathed for religious purification. The results extend previous findings about moral cleansing and moral licensing and are discussed within the framework of conceptual metaphor theory.
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  21.  3
    The state of religiosity of the population and the prospects for the development of inter-confessional and ethno-cultural relations in Ukraine.N. M. Belikova, O. V. Belikov & O. S. Turenko - 2001 - Ukrainian Religious Studies 17:62-74.
    Ukraine has a special geopolitical location in Europe - between East and West, South and North. The specificity of this provision is due to multi-year contacts between peoples who lived or passed through its territory, the interactions of different cultures, traditions and worldviews. As a result, there is a rather varied ethno-national and religious palette of Ukrainian population. In today's conditions of building an independent state and civil society, this can be both a positive and a negative factor. (...)
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  22.  16
    Challenges to effective and autonomous genetic testing and counseling for ethno-cultural minorities: a qualitative study.Nehama Cohen-Kfir, Miriam Ethel Bentwich, Andrew Kent, Nomy Dickman, Mary Tanus, Basem Higazi, Limor Kalfon, Mary Rudolf & Tzipora C. Falik-Zaccai - 2020 - BMC Medical Ethics 21 (1):1-16.
    BackgroundThe Arab population in Israel is a minority ethnic group with its own distinct cultural subgroups. Minority populations are known to underutilize genetic tests and counseling services, thereby undermining the effectiveness of these services among such populations. However, the general and culture-specific reasons for this underutilization are not well defined. Moreover, Arab populations and their key cultural-religious subsets (Muslims, Christians, and Druze) do not reside exclusively in Israel, but are rather found as a minority group in many European and (...)
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  23.  12
    Religious Moderation in an Eastern Javanese Town.Syaifudin Zuhri - 2023 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 17 (2):143-166.
    This article is a result of a massive survey conducted in Tulungagung, a south-eastern Javanese middle town in the early 2022. The survey involves 2569 data collectors that successfully, following a series of data cleansing, reported refined 7140 data survey. The article is a descriptive analytic which shows the views of respondents of the survey. They are leaders in many Javanese villages in the city which include religious leaders (RL), leaders of community (LC), and young leaders (YL). The (...)
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  24.  4
    Reappraising the Nsukka Ọmabe festival through the lens of ethno-aesthetics, therapy and healing.Martins N. Okoro - 2022 - HTS Theological Studies 78 (1):10.
    In Igbo traditional religion (ITR), there are different means through which therapy and healing are achieved. One such means is through the Nsukka-Igbo Ọmabe masquerade festival rituals and performance theatre. To seek out this aspect of the cultural festival that has been under-researched, this study delves into detailed discussions of the pre-arrival, arrival, events in between, departure and postdeparture of the Ọmabe masquerade festival. Relying on a qualitative method, the study analytically and descriptively discusses the data gathered through participatory observations (...)
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  25.  14
    Types of Religious Identities within Romanian Muslim Communities.Alina Isac Alak - 2015 - Journal for the Study of Religions and Ideologies 14 (41):148-173.
    The multiplicity of Islamic interpretations is reflected in the heterogeneous nature of the Romanian Muslim communities. The internal fragmentation and disunity of Muslim communities, intra-Islamic difficulties, ideological and sectarian rivalry, success of Salafism among certain groups, the absence of stronger and more visible Islamic alternative discourses and the lack of interest in finding adequate mechanisms to facilitate the integration of the new Muslims in society are some of the general problems of the Romanian Muslims. Local Islamic revival has an (...)-cultural dimension, a religious and even a political one as external disputes are imported in the Romanian context and affects the way Muslims define and practice Islam. Some Rroma and indigenous Tatar-Turkish adopted the neo-traditionalism consolidated in the second half of the last century and promoted by the most active Sunni NGOs in Romania. Some converts emancipated from the ideological control by conservative and neoconservative Islamic currents and are in search of progressive or mystical interpretations; other new Muslims found safety in the Salafi’s certitudes and rigid rules. Case study findings presented in this article may suggest that the more it depends on formal rituals, external behavior and rigid canonical displays of religiosity, the more fragile the Muslim identity becomes. A vulnerable constructed Self conceives differences and alterity as an attack against personal identity, hence the increasing aggressive and intolerant, superior Salafi attitudes. The more it is built on universal values, inner experience, ethical convictions, the more open and capable of integrating alterity and fostering positive relations with people of different religions becomes Muslim identity. (shrink)
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  26.  13
    An attempt at the ethno-confessional transformation of Orthodoxy in Poland.Nadiya G. Stokolos - 2002 - Ukrainian Religious Studies 24:12-20.
    Neounia is one of the common names of the new unified church, which was introduced by the Polish Roman Catholic bishop on the Ukrainian and Byelorussian lands of Poland during the interwar period. This church had a number of other names: Catholicism of the Eastern Rite, Eastern Rite, Biblical union. Officially, it was called the Parishes of the Catholic Church of the Eastern Catholic Rite or of the Roman Catholic Church of the Eastern Rite. The Church, through which the Vatican (...)
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  27.  8
    I.Franko on the Origin of Religious Faith.Svitlana B. Kapran - 2006 - Ukrainian Religious Studies 38:31-38.
    The Franco-religious scholar and Franco-philosopher still remains little known, despite the fact that his works on such issues have long been published. If in Soviet times he was considered a materialist, revolutionary-democrat, atheist, and anti-clerical, nowadays such topics are simply avoided. One of the most recent fundamental studies in the field of religious studies is the ethnology of religion. The author of the monograph and a number of publications on this topic, Lyudmila Fylypovych, states that Ivan Franko's contribution (...)
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  28.  6
    The place and role of religion in the processes of ethno-national identification.Liudmyla O. Fylypovych - 1999 - Ukrainian Religious Studies 12:82-93.
    The acquisition of Ukraine in 1991 independence has actualized the problem of national identification of its peoples. According to the Constitution, they were able to have a full-fledged ethno-cultural existence not only Ukrainian but also other ethnic groups living in Ukraine. It turned out that religion, besides language, education, consciousness, and custom of the ritual elements of national life, is important for the processes of ethno-determination.
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  29.  9
    Border Disputes: Religious Adjudication Along the Private/public Divide.Ori Aronson - 2021 - The Law and Ethics of Human Rights 15 (2):287-312.
    The article uses Israel’s volatile jurisdictional dynamics of the past two decades concerning access to religious community justice, as a telling case for examining the way legal pluralism is deployed along the public–private divide. The Israeli case exhibits a complex combination of an ostensibly liberal democratic regime, a commitment to a particularistic ethno-national political project, structural entanglements of state and religion against the backdrop of an unsettled constitutional order, and an historically diffuse mode of often-illiberal normative ordering within (...)
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  30.  5
    Ethnic Confessional Specificity of Religiousness in Ukraine.Oleksandr N. Sagan - 1999 - Ukrainian Religious Studies 12:94-105.
    In interpreting the concept of ethnoconfessional specificity of culture, we first of all mean that this is a special form of culture of ethnically related groups of people who have their own special, religiously decorated lifestyle and ethnic identity of which is denominational oriented. This ethno-confessional community acquires, in certain socio-historical conditions, the function of a ethnic representative.
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  31.  36
    The Archaic Time Perception in the Modern Times. An Ethnological Approach towards a Religious Minority.Repciuc Ioana - 2011 - Journal for the Study of Religions and Ideologies 10 (30):80-101.
    The present study focuses on the religious minority arising from the implementation of the Gregorian calendar in Romania. Christian religious community of the Old Style is defined both historically and through psycho-social elements that caused the secession of belivers together with clerics from the Romanian Orthodox Church. Special attention is given to magical-religious beliefs observed with ethnological research tools, including: magical perception of time and especially of the agrarian calendar, faith in miraculous natural signs, survivals of animist (...)
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  32.  12
    Ways of religious-moral self-determination of the people and peculiarities in the "word about the Law and Grace" of Hilarion.O. V. Marchenko - 2004 - Ukrainian Religious Studies 29:119-127.
    The globalization changes that are taking place in the modern world, on the one hand, actualize the desire to erase all sorts of borders, and on the other - the passionate desire to preserve at the same time their ethno-cultural and personal identity, which, of course, implies the elucidation of national and cultural identity. people, the peculiarities of his mentality, which is most clearly expressed in philosophical thought. Strengthening the process of political and cultural self-identification of Ukraine, the awareness (...)
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  33.  6
    Japan's Newest Religious Trends in the Context of Globalization: Globality and Locality.Olesya V. Borysenko - 2006 - Ukrainian Religious Studies 38:105-115.
    The differences of civilizations are based on them. They differ in history, language, culture, traditions, dominant religion, views on the relationship between man and society, citizen and state, etc. "Reduction" of the world at the expense of the latest technologies and means of communication, on the one hand, promotes the formation of "infinity" of the world, eliminates certain features of the people, the nation, and on the other - increases the degree of awareness of the ethnos of himself. The global (...)
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  34.  5
    Contextualizing Discrimination of Religious and Linguistic Minorities in South Thailand.Christopher Mark Joll - 2021 - Muslim World Journal of Human Rights 18 (1):1-25.
    This article explores how scholarship can be put to work by specialists penning evidence-based policies seeking peaceful resolutions to long-standing, complex, and so-far intractable conflict in the Malay-Muslim dominated provinces of South Thailand. I contend that more is required than mere empirical data, and that the existing analysis of this conflict often lacks theoretical ballast and overlooks the wider historical context in which Bangkok pursued policies impacting its ethnolinguistically, and ethnoreligiously diverse citizens. I demonstrate the utility of both interacting with (...)
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  35.  8
    Ethnology of religion is a topical sphere of Ukrainian religious studies.Liudmyla O. Fylypovych - 2006 - Ukrainian Religious Studies 40:31-46.
    The ethnology of religion is a relatively young field of religious studies that emerged as a result of an interdisciplinary study of ethnicity and religion. It is she who studies the great variety of aspects of the interaction and combination of these social phenomena, although, as is well known, religion and ethnicity are the object of attention of various branches of science - religious studies, ethnology, anthropology, ethnography, cultural studies, history, etc. Each of them in their context analyzes (...)
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  36.  22
    Making Muslims illegible: recoupling as an obstacle to religious enumeration in Germany.Jana Catalina Glaese - 2021 - Theory and Society 50 (2):283-314.
    Literature on categorization often invokes historical legacies to explain why states adhere to statistical categories that inadequately capture their population, and especially minority groups. The failure of the 2011 German census to produce reliable numbers on the country’s largest religious minority, Muslims, could be viewed as a case in point. However, this ignores the fact that in the late 1980s officials successfully counted Muslims. This article traces how officials changed their approach to Muslim enumeration over the course of designing (...)
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  37.  5
    The Burden of Antidevelopment in Sub-Saharan Africa.Gabriel Tumba Hassan - 2021 - Journal of Catholic Social Thought 18 (2):241-268.
    Despite the universal similarities of antidevelopment problems, the problems in Sub-Saharan Africa (SSA) are unique, intense, and multifaceted. They oscillate from incompetent and corrupt government plagued with violent conflict, to the lack of provision for social needs, to ethno-religious bigotry, and result in the lack of conditions and expanded opportunities for people to pursue their well-being. Though these problems have links to the colonial era, I argue, using qualitative and historical approach methods, that the bulk of them are (...)
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  38.  18
    Permeable Boundaries: Fictive Kinship Ties between EthnoReligious Groups in Mardin.Ayşe GÜÇ - 2018 - Akademik İncelemeler Dergisi 13 (2):237-264.
    This article analyses the contribution of fictive kinship ties established between different ethno-religious groups to intergroup relations and social solidarity. Fictive kinship refers to close relations between the parties, out of kinship established by marriage or blood tie, and associated to conventional kinship terms. These relations would provide people moral and financial support more than formal ones. Based on ethnographic data, this article analyses fictive kinship ties established by milk kinship and kirvelik between different groups in Mardin. Milk (...)
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  39.  24
    From “The Clash of Civilizations” to “Civilizational Parallelism”.Kaveh L. Afrasiabi - 1999 - Telos: Critical Theory of the Contemporary 1999 (115):109-116.
    Introduction Talking about civilization is like talking about God. While the aim is to gain knowledge, often the result is only greater obscurity. What is at issue may not be really a concept, but nothing at all. Yet, concepts have their own history, and the UN's inauguration of 2001 as the year of the “dialogue of civilizations,” not to mention recent ethno-religious conflicts, has generated new interest in “civilizational” questions—despite the fact that this runs counter to the postmodern (...)
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  40.  6
    Women as Sectarian Agents: Looking Beyond the Football Cliché in Scotland.Akwugo Emejulu & Sara Lindores - 2019 - European Journal of Women's Studies 26 (1):39-53.
    In this article the authors challenge the hegemonic masculinity of the dominant football discourses on intra-Christian sectarianism in Scotland through a pilot study on women’s everyday experiences of sectarianism. The authors argue that dominant constructions of sectarianism often erase the standpoints of different kinds of women by minimising their roles both as agents for change and/or subjects who also reproduce sectarianism in their own right. The findings offer alternative narratives which problematise sectarianism as a white, male-only, working-class issue. This highlights (...)
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  41.  10
    In search of an economic remnant of resistance: 3 Reigns 12:24p-t.Gerald O. West - 2022 - HTS Theological Studies 78 (1):9.
    This article attempts to discern an economic narrative remnant amidst the dominant ethno-religious narrative concerning the division of the united monarchy. Historical-critical comparison of the MT and LXX highlights the source-critical dimensions of the stories of the division of the united monarchy after the death of Solomon. This is clearly a moment of ideo-theological contestation, as the four variant accounts demonstrate. However, within each of the larger ‘division of the kingdom’ narratives, there is an economic narrative remnant. The (...)
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  42.  6
    Islam, ethnicity, nationalism, and the burmese rohingya crisis.Mark Woodward - 2020 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 15 (2):287-314.
    This article discusses the world’s most oppressed people, the Muslim Rohingya of Burma 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 (...)
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  43.  4
    Faith in local government: The emergence of religion in the politics of an inner London borough 1975-2006.Greg Smith - 2010 - The Politics and Religion Journal 4 (2):157-182.
    This paper examines the impact religious affiliation and faith commitment exerts on the political life of one inner-London borough. It gives a historical sketch of the interaction of faith and politics in the period from about 1975-2006 and attempts some explanation of the patterns of voting in local elections and political involvement by members of the many faith communities which are found in the borough. The key to this is seen in the changing urban ecology of the area and (...)
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  44.  14
    The multidimensional recognition of religion.Simon Thompson & Tariq Modood - forthcoming - Critical Review of International Social and Political Philosophy.
    In this article, we present a case for the recognition of multiple religions, arguing that states have a non-absolute duty to recognise religions which it is likely they should discharge along different dimensions and to different degrees. More concretely, we focus on several Western European states (or regions thereof), arguing that they would be more legitimate if they were to recognise an extensive range of faiths and ethno-religious groups. In order to make this argument, we deploy a method (...)
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  45.  12
    Mass communication and nationalism: the politics of belonging and exclusion in contemporary Greece'.Roza Tsagarousianou - 1997 - Res Publica 39 (2):271-280.
    This article focuses on the ways in which the prevalence of nationalist discourse in the communication process has affected political and cultural life in Greece after the end of the Cold War. It is argued that through the emergence of scientific nationalism, the enactment of public rituals, and the creation of moral panics based on media representations of ethnic/religious difference, the 'political' is simplified allowing no room for diversity and difference within the framework of national politics. The Greek mass (...)
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  46.  11
    A Game-theoretic Model Of The War In Chechnya.Lucian Kern - 1998 - Vienna Circle Institute Yearbook 5:337-347.
    The end of the East-West confrontation has by no means put an end to the possibility of war in Central Europe. The outbreak of ethno-religious hostilities in former Yugoslavia made it clear that the previous formation of the Eastern and Western blocks contained a Pandora’s box of ethno-religious conflicts which opened up after the end of the Cold War.
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  47.  10
    Осмислення православним чернецтвом церковнорелігійних, міжцерковних, соціальних проблем передунійної доби в чернечо-монастирських джерелах.Valeriy Volodymyrovych Klymov - 2007 - Ukrainian Religious Studies 43:86-94.
    It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian community in the regions. Secondly, through these spiritual (...)
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    Hindu-Muslim relations in Kashmir: A critical evaluation.Amos Y. Luka - 2021 - HTS Theological Studies 77 (4):1-9.
    India was under British colonial rule for a good number of years with her plural ethno-religious background and identity, which was to become the basis of an unending conflict. Several pre-colonial and post-colonial conditioning antecedents have been marshalled to buttress the premise leading to the conclusion that the British colonial era laid the time bomb along ethno-religious contours which exploded in 1947 thereby giving rise to the balkanisation of India into two separate states, that is India (...)
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    Revisiting the Prospect of Revision in Turkish Secondary School History Textbooks: The Case of the Assyrian Debate.Önder Cetin - 2022 - British Journal of Educational Studies 70 (4):481-500.
    This article is based on the premise that the constructed image of the national self is a fundamental criterion shaping the conceptions of history teaching in the Turkish educational system. In this regard, I argue that examining how particular ethno-religious groups are discursively positioned in relation to the idealised self-image can reveal whether and how history textbooks can be revised. Having described the historical and political context for the only curriculum revision occurred in 2013 concerning a non-Muslim community, (...)
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    Globalization and Migratory Processes in the Socio-reli-gious, Economic and Political Context of the Malay Muslims of Malaysia.John Cheong - 2008 - Transformation: An International Journal of Holistic Mission Studies 25 (4):217-233.
    Globalization in Malaysia has introduced the Malay Muslim population to new ethno- religious dynamics at the urban-to-urban level internationally and rural-to-urban sphere nationally. At the international level, Malay Muslims who studied abroad have returned with alternate conceptions of Islam at odds with the local version as well as fostered transnational links to outsiders that later facilitated their religious influence locally. At the national level, Malay Muslim migration to an urban economy opened to global capitalism have produced reactionary (...)
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