Suchergebnisse

Intro -- Essays in Honour of Peter van der Veer -- Acknowledgements -- Contents -- Notes on Contributors -- List of Figures -- Part I: Introduction -- 1: Introduction: Imagining Alternatives to Globalization of the Nation Form -- The Arguments -- National Borders in the Time of a Borderless Virus -- On Vaccinating Nationalism, or the Nexus Between Violence and Nationalism -- Studying Nationalism, or Signing It? -- Imagining Alternatives to Nationalism -- Outline of Chapters -- References -- 2: The Oeuvre of Peter van der Veer -- Introduction -- Hinduism, Orientalism, Nationalism: 1985-1994 -- Comparison Past the Enlightenment Hubris: 1995 to the Present -- On the Very Style, and a Little More -- In Lieu of a Conclusion -- References -- Part II: India -- 3: On the 'Impossibility' of Atheism in Secular India -- Introduction -- Organized Atheism, Religious Nationalism and State Secularism -- The Atheist as Failure in OMG-Oh My God! -- The Atheist as Alien in PK -- Conclusion -- References -- 4: Hindu Nationalism and North Indian Music in the Global Age -- Introduction1 -- Stigmatization: Hindu National Music Reforms and the Ustads -- Institutional Marginalization -- The 'Secular' Ustad at a Time of Hindu Nationalist Majority Politics and Violence -- Conclusion -- References -- 5: Muslim Bare Life in Contemporary India -- Introduction -- Secular Sovereignty -- Religious Violence -- Religious Conversion -- Conclusion -- References -- Part III: China -- 6: Rising, Becoming, Overcoding: On Chinese Nationalism in The Wandering Earth -- Rising -- Becoming -- Overcoding -- Conclusion -- References -- 7: Nationalism and Chinese Protestant Christianity: From Anti-imperialism to Islamophobia -- Introduction -- Chinese Protestantism and Anti-imperialism (Before 1949) -- The Three-Self Patriotic Movement and the Emergence of the House Church (1949-1979).

Abstract
Collaboration across child protection and domestic and family violence (DFV) sectors have long been sought despite the competing priorities found in these practice fields. This article describes a research partnership that aimed to explore the competing priorities by focusing on how workers interact across child protection and DFV specialist agencies. Using a Living Lab Approach, enabled twelve focus groups with child protection and DFV social workers (n = 100). Thematic analysis was conducted, and it was found that diverse understandings of DFV created tensions when trying to form collaborations. These tensions were often amplified when other intersecting issues were present in family lives such as drug and alcohol and mental health problems. Understandings of Aboriginal cultural safety, and religious and culture impacts for cultural and linguistically diverse families were unintentionally sidelined. However, practitioners also formed common understandings of opportunities to progress and sustain collaboration across the sectors. The Living Lab Approach facilitated the development of a policy and practice guide for child protection to support future work. This has implications for social work practice because the Living Lab Approach enabled a call for a consistent approach to DFV that should be gender sensitive, trauma informed and culturally safe, and collaboration at practitioner, team and organisational levels.

Against the backdrop of world religious violence, Singapore is as a beacon of inter-ethnic harmony: A 2015 poll, carried out in China, Taiwan, Hong Kong, and Singapore, returned the unanimous verdict that it was Singapore that had made the most social progress among the four Chinese ethnic Chinese societies. In 2014, the Pew Research Center ranked Singapore at the top of their Religious Diversity Index. The nation's bilingual policy is critical to the integration of the multi-racial communities of Singapore. This position is highlighted in a discussion of how, in the early years after independence in 1965, the Singapore government had fought Chinese language chauvinists to establish English, "the language of the colonizer," as lingua franca.\302\240 The Singapore story is staged on the platform of the theatre of Singapore playwright Kuo Pao Kun, here presented as a "revolutionary warrior" in the mould of Lu Xun of China's New Culture Movement.

This provocative book presents a strengths-based framework that challenges negative stereotypes about battered women. Battered women protect themselves, protect children and other loved ones, seek social support, access religious and spiritual resources and engage in formal helpseeking. This volume also outlines ways to improve research, risk assessment, and safety planning.

Background and objectives: This study explores the perceptions of a wide range of stakeholders in Malawi towards the mental health impact of intimate partner violence (IPV) and the capacity of health services for addressing these. Design: In-depth interviews (IDIs) and focus group discussions (FGDs) were conducted in three areas of Blantyre district, and in two additional districts. A total of 10 FGDs, 1 small group, and 14 IDIs with health care providers; 18 FGDs and 1 small group with male and female, urban and rural community members; 7 IDIs with female survivors; and 26 key informant interviews and 1 small group with government ministry staff, donors, gender-based violence service providers, religious institutions, and police were conducted. A thematic framework analysis method was applied to emerging themes. Results: The significant mental health impact of IPV was mentioned by all participants and formal care seeking was thought to be impeded by social pressures to resolve conflict, and fear of judgemental attitudes. Providers felt inadequately prepared to handle the psychosocial and mental health consequences of IPV; this was complicated by staff shortages, a lack of clarity on the mandate of the health sector, as well as confusion over the definition and need for 'counselling'. Referral options to other sectors for mental health support were perceived as limited but the restructuring of the Ministry of Health to cover violence prevention, mental health, and alcohol and drug misuse under a single unit provides an opportunity. Conclusion: Despite widespread recognition of the burden of IPV-associated mental health problems in Malawi, there is limited capacity to support affected individuals at community or health sector level. Participants highlighted potential entry points to health services as well as local and national opportunities for interventions that are culturally appropriate and are built on local structures and resilience.

The aim of this article is to explain how suicide attacks, which began as a very specific & limited strategy of Islamist organizations, could become more generalized. The figure of the martyr has become the main figure of the intifada al Aqsa, & the suicide bomber is one, if not the main, incarnation. Through an analysis of the Palestinian discourse of martyrdom, this article demonstrates how the martyr constitutes the figure of the "national hero," a sacralized & exemplary figure. This derives from the double association with a cause, the Palestinian national cause, & with a system of beliefs (faith). The sacralization of this figure of the hero & its integration into religious terms of reference makes it possible to cite the next world, which at the same time authorizes the reference to death & to overcoming death. The reference to death corresponds to the evolution of the Palestinian analysis of the balance of power, to their feeling of being the losers anyway. In this context, commitment to the national struggle can only mean death, so the hero of such a struggle is the hero who dies. But the sacralization of his death & its integration into a religious context of meaning makes it possible to go beyond the level of death, & to create an instrument for victory & a better future: for the personal fate of the shahid, on the one hand, who is promised the rewards of paradise, but also for the national struggle, which each shahid connects a little more with the jihad, the sacred fight in which victory is certain in the long term. The insistence on a sacralized national hero, the martyr, thus allows, through the integration of the national struggle in a religious frame of meaning, a double overcoming: the overcoming of the death of the fighters & the overcoming of the certain failure of the national cause. Now that it is registered in another longer-term temporality, religious atemporality & the eschatological temporality of the jihad, this national fight can again be envisaged as victorious. 55 References. Adapted from the source document.

This is a descriptive study that examined the prevalence of domestic violence and effective strategies for tackling its consequences on students' educational aspirations in Kwara State, Nigeria. The sample for this study was made up of 200 students and 150 teachers drawn from ten secondary schools which spread across Kwara Central senatorial district, totaling 350 respondents for the study. Data for this study was collected through a questionnaire, two research questions were raised and answered and three research hypotheses were postulated and tested. Findings revealed that the prevalence of domestic violence among couples includes pouring acid on one another, the cutting of the manhood by the wife, stabbing one another, pouring hot water on one another, poisoning one another through food or other means, beating, kicking, and slapping the wife. Findings further revealed that effective strategies for tackling domestic violence in Kwara Central are tolerance, patience, an anti-domestic violence sensitization forum, avoiding third party involvement, and the creation of a guidance and counseling unit. Other strategies include the situation where the husband should be held responsible, extra marital affairs should be avoided, husbands should avoid acquiring many wives with a low income, family interference should be avoided, and couples should learn how to say sorry to each other. These would all help to tackle domestic violence in society. It was recommended that the Government should set up an enlightenment campaign for couples to help eradicate domestic violence. There should also be a punishment for those that violate the rules and regulations of tackling the menace of domestic violence. Religious leaders should intensify efforts to fight against domestic violence in the society at large.

Pollmann, Judith, Catholic Identity and the Revolt of the Netherlands 1520-1635 (Past and Present; Oxford: Oxford University Press, 2011, xiv + 239 blz., ISBN 978 0 19 960991 8). Judith Pollmann (Catholic Identity and the Revolt of the Netherlands, 1520-1635) argues persuasively that Netherlandish Catholics were slow to oppose the spread of heresy because their clergy encouraged passivity rather than resistance. This behavior contrasts strikingly with the active resistance posed to the spread of Calvinism in France and challenges French historians to question the assumption that violence was a natural response to the fracturing of community brought about by religious schism. Explanations of popular religious violence must nevertheless also consider their respective political contexts and the extent to which people trusted their rulers to suppress the threat of heresy. Pollmann's further argument that the stunning Catholic revival that occurred in the Southern Netherlands could only occur when the clergy accepted the need to collaborate with pious lay people is also persuasive but might have been enriched by more consideration of the emergence of Catholic identities in Wallonia and among women. This review is part of the discussion forum 'Catholic Identity and the Revolt of the Netherlands 1520-1635' (Judith Pollmann).

This chapter looks at the sacred realm –as distinct from both the public and the private realm- as a contested space, full of old and new threats and challenges. As to conventional inter-religious violence the challenge today is to preserve both a culture of tolerance and the rule of law as basic guarantees against political manipulation of religious sentiments. A new challenge lies in constructive responses to the current ideological 'wars of words and discourses' in a climate of rapidly growing sensitivity. In response to this clash between 'Anti-Western Occidentalism' and 'Anti-Islamic Secularism' it is suggested to approach the sacred realm not from the outside but rather from within. A major challenge is to remove 'holy texts' of an aggressive nature from the realm of practical politics. As the real 'war' is between moderate Islam and radical political Islam, it is not particularly wise to treat Islam as if it were just one monolithic threat. By providing a space for creative hermeneutics a more positive contribution might be made. Finally, violence may also be perceived in connection with a sense of powerlessness in attempts to address major injustices in our world today.

What follows is basically a series of propositions. It is not meant for academics grappling with the issue of ethnic and religious violence as a cognitive puzzle but for concerned intellectuals and grassroots activists trying, in the language of Gustavo Esteva, to "regenerate people's space." The aim of the article is threefold: (1) To systematize some available insights into the problem of ethnic and communal violence in South Asia, particularly India, from the point of view of those who do not see communalism and secularism as sworn enemies but as the disowned doubles of each other; (2) To acknowledge, as part of the same exercise, that Hindu nationalism, like other such ethnonationalisms, is not an "extreme" form of Hinduism but a modernist creed that seeks to retool Hinduism, on behalf of the global nation-state system, into a national ideology and the Hindus into a "proper" nationality; (3) To hint at an approach to religious tolerance in a democratic polity that is not dismissive toward the ways of life, idioms, and modes of informal social and political analyses of the citizens, even when they happen to be unacquainted with—or inhospitable to—the ideology of secularism.

Post-Traumatic Growth is a term that refers to an individual's experience of considerable positive transformation following the occurrence of a traumatic event. This growth may be rapid, gradual, or non-existent, depending on the circumstances (such as social support or societal stigma) to which the victims are subjected during the process. However, the high prevalence of trauma among traumatized victims and the benefits of post-traumatic growth (PTG) discovered in increasing empirical research demonstrate the need of fostering PTG in victims of interpersonal violence. As a result, the current study analysed risk variables for PTG development. The study enrolled 200 women and men recruited through an organization that provides services to trauma victims. The data were gathered via an online survey that included the PTG inventory and an information sheet on demographic, social support, and stigma-related characteristics. Social stigma and support were found to be significant predictors of PTG, with stigma being associated with lower PTG and family and religious support being associated with higher PTG. The limitations and policy implications were highlighted, and recommendations for additional research were presented.

Child maltreatment is a grave concern affecting societies worldwide, with its impact extending across generations. This study delves into the intricate interplay of cultural, socio-economic, and institutional factors contributing to child maltreatment in Uganda's Busoga and Acholi regions. Guided by the case study methodology, the research examines the prevalence of child maltreatment, the influence of cultural norms and practices, the roles of cultural and religious leaders, and the challenges within the child protection system.The findings reveal alarming statistics, highlighting the pervasiveness of child maltreatment, including corporal punishment in schools, child defilement, sexual violence, and child labor. The socio-economic context, particularly in northern Uganda, amplifies children's vulnerabilities due to poverty, disease, conflict, and the prevalence of orphans. Cultural norms and traditions significantly shape disciplinary practices, emphasizing community involvement in child upbringing. Local cultural and religious leaders influence child discipline structures and advocate for children's rights. However, despite theoretical approaches to child protection, practical implementation lags, and identifying perpetrators remains challenging. Poor documentation and resource constraints hinder effective responses to child maltreatment, leading to a resource allocation disparity between urban and rural areas.The implications of child maltreatment are profound, affecting children's physical, psychological, and emotional well-being, potentially leading to long-term consequences. The study recommends collaborative efforts involving government bodies, NGOs, cultural and religious leaders, and communities. Culturally sensitive interventions, practical implementation of child protection measures, and equitable resource allocation are vital components of a holistic approach.

This paper will discuss how two media (websites) NU Online and Suara Muhammadiyah counteract radicalism in terms of the Islamic state discourse. The post-reform discourse on the Islamic State is not only in seminar forums with a physical presence but has penetrated internet sites, Facebook, WA and others. The purpose of this paper is to answer three main problems, first, what are the radical aspects of the idea of an Islamic state published by the NU Online website and the Suara Muhammadiyah website? Second, how is the deradicalization of the NU Online website and the Suara Muhammadiyah website in terms of the Islamic state in Indonesia? and third, what is the ideology behind the NU Online website and the Suara Muhammadiyah website in deradicalizing the Islamic state in Indonesia? To answer these three main problems, this paper uses Norman Fairclough's critical discourse analysis approach. Fairclough was chosen because he has an in-depth study of language as a practice of power. Fairclough's critical discourse analysis focuses on the study of three interrelated things, namely text, discourse practice and sociocultural practice. This paper finds several things. First, the aspects of radicalism discussed by NU Online and Suara Muhammadiyah are on intolerance of the subject, An ahistorical concept and symbolic and physical violence. Second, the way of deradicalization of NU Online and Suara Muhammadiyah is through normative theological arguments, arguments on the historical practice of Islamic social politics and Indonesian factual conditions. Third, the ideology of NU Online is al-Sha>fi'i> with the development of an open Sufism epistemology and the Suara Muhammadiyah ideology which is the ideology of schools without madhhab in the form of progressive Islam.