Suchergebnisse

Identity exploration and formation is a core rumination for young people. This is heightened in youth where flux and transition are characteristic of this liminal state and intensified further in contexts where identity is disputed and opposed, such as in Northern Ireland. In this post‐colonial setting, the indigenous Irish language and community recently gained some statutory protections, but the status and place of the Irish‐speaking population continue to be strongly opposed. Drawing on focus group data with 40 young people involved in the emerging field of Irish‐medium youth work, this article explores how informal education offers an approach and setting for the development of identities in contested societies. Principles of emancipation, autonomy, and identity formation underpin the field of youth work and informal education. This dialogical approach to learning and welfare focuses on the personal and social development of young people and troubles those systems that marginalise and diminish their place in society. This article identifies how this youth work approach builds on language development to bring to life a new social world and space for Irish‐speaking young people. It identifies political activism and kinship development as key components in strengthening individual and collective identity. This article proposes a shift in emphasis from the language‐based formal education sector to exploit the under‐recognised role of informal education in the development of youth identity, cultural belonging, and language revitalisation.

Economic integration among West African member states was the original mandate of ECOWAS. Threats to development, peace and security led the community to expand its mandate to include conflict management. ECOWAS has established a commendable record in peacekeeping. Its intervention in Liberia ended the conflict. In Sierra Leone, it provided the necessary support to the legitimate government, but in Guinea Bissau, it failed to stop the violence. In 2004, ECOMOG was replaced by the ECOWAS Standby Force (ESF), made up of military, police and civilian personnel. As part of its missions, ECOWAS has implemented conflict prevention and resolution mechanisms outlined in its Conflict Prevention Framework (ECPF). However, the organisation relies on its member states to achieve its objectives. Unfortunately, the latter is mostly characterised by a lack of political and financial commitment. In recent years, ECOWAS has focused on counter-terrorism strategies. However, these too have been hampered by capacity constraints, the persistence of a socioeconomic environment increasingly conducive to religious fundamentalism and extremism, and varying levels of political will and commitment. The ECOWAS institution's conflict prevention tools are currently stronger than its conflict management tools. At present, the ESF lacks the logistical and financial capacity for military deployment. Nigeria, the main troop and financial contributor, was supposed to provide more than half of the pledged ESF troops. But it has internal security challenges of its own. It is therefore doubtful that it could spare its pledged troops for an ESF mission. All this suggests that ECOWAS, once a force to be reckoned with in West Africa, has been reduced to a paper tiger. It's warning to intervene, by military force if necessary, in the current conflict in Niger, where a coup has overthrown the legitimate government, was reckoned as an empty threat. Especially since the coup leaders in Mali, Niger and Guinea have been backed by Russia.

This article tackles a question long deemed impossible and unthinkable: how can sociology come to grips with the colonial past and present, situating the uprooting and re-composition of families and biographies in the longue durée of enslavement and its aftermaths? As centuries-long and continent-spanning processes of violence, subjugation, exploitation, extermination, and alienation, enslavement and the trade in enslaved people have dramatically transformed social structures, including kinship ties, across the Atlantic and beyond. Seeking to reconcile sociology and slavery studies, I retrieve forgotten pieces of the sociological and abolitionist archive to engage with historical and artistic counter-narratives challenging not only white-washed European self-understandings, but also the standard methodologies and epistemologies upholding them. Unapologetically undisciplined, this article hence follows two interrelated decolonial strategies: besides conceiving of uncovering and closely reading long-forgotten foundational sociological works as a decolonial device challenging knowledge canonized by hegemonic positions in the North, I also introduce Saidiya Hartman's literary-historical method of critical fabulation as a decolonial method. I do so via a sociological reading of La Vaughn Belle's contemporary audiovisual artwork In the Place of Shadows. Mobilizing her childhood memories of racism and objectification on the US mainland, the Crucian artist traces and imagines the forced displacement of Victor and Alberta, two half-siblings from the Caribbean island of Saint Croix who were caged and exhibited as part of the 1905 colonial exhibition in Copenhagen.

This paper explores the partly colonial origins of European integration law. It first notes that internationally composed and treaty-based courts with jurisdiction over individual treaty-based rights existed well before the end of WWII, notably in semi-colonial settings. It then addresses the individual careers of several jurists who circulated between Europe and countries subjected to semi-colonial domination. These careers confirm the existence of a range of continuities between international law, the mixed law applied in these countries, and post-WWII European law.

Die christliche Mission war in mehrfacher Hinsicht ein geschlechterspezifisches Unternehmen, in dem Frauen und Männern klar definierte Rollen und Räume zugewiesen waren. Doch das fest umrissene Geschlechterbild stieß in der Praxis an Grenzen. So forderte die Bevölkerung in Namibia und Sumatra die Vorstellungen heraus und erzwang Veränderungen. Anhand ausgewählter Beispiele entfaltet die Autorin die Dynamiken von Aneignung und Ablehnung religiös fundierter Geschlechterverhältnisse. Damit liefert sie wichtige Erkenntnisse zu Handlungsspielräumen und Gestaltungsmöglichkeiten europäischer und nichteuropäischer Akteur*innen im Kontext von Gender und Kolonialismus.

In the Global South, Indigenous and Native people continue to live under colonial relations within formally independent nation-states. The author offers a critical perspective on contemporary expressions of international solidarity and transnational advocacy. He combines approaches from critical race and decolonial studies with an activist ethnography on networked spaces of encounters created through solidarity activism by Mapuche and non-Mapuche actors. Departing from those experiences, this book not only presents potential pitfalls of transnational advocacy but suggests new ways of understanding and practicing solidarity.

Wahrheitskommissionen sind ein zentrales Instrument zur Aufarbeitung vergangener Menschenrechtsverletzungen. Die südafrikanische Truth and Reconciliation Commission von 1996 bis 2002 gilt weltweit als einflussreiches Transitional-Justice-Modell. Anne Fleckstein untersucht, welche operativen Verfahren der Kommission an der Zusammensetzung, Autorisierung und Tradierung von "Wahrheiten" mitwirkten und auf welche Weise sie eine neue politische Macht einsetzten und festigten. Sie spürt damit den medien- und kulturtechnischen Bedingungen von politischen Übergangsprozessen und -ordnungen nach. Im Fokus stehen zentrale Techniken wie Bezeugen, Wahrsprechen, Übersetzen und Fürsprechen sowie Medien wie Formulare, Protokolle und Datenbanken.

Kultureller Genozid ist bis heute kein Bestandteil der Genozid-Konvention der UN und kein kodifizierter Straftatbestand. In historischer Rückschau auf die Genese der Konvention zeigen die Autorinnen, dass politische Eigeninteressen der Kolonialmächte dafür maßgeblich verantwortlich sind. Am Beispiel des kulturellen Genozids an den Indigenen in Kanada verdeutlichen Drews und Mannitz, dass dadurch nicht nur Forderungen nach Wiedergutmachung behindert werden, sondern auch die Entstehung von Debattenräumen in der Gesellschaft, in denen historisches Unrecht und aktuelle Konflikte aufgearbeitet werden können.

Abstract This paper analyzes the diversification and initiatives of economic and productive promotion in the 18th century developed by traders in three areas of South America, which are the Kingdom of Chile, the Governorate of Tucuman and the Tarija district. Through case studies, the researchers identify, describe and provide details of the diverse economic activities: commercial, agricultural, mining and proto-industrial, promoted by economic mercantile agents at the end of the colonial period, based on commercial correspondence private, inventories of goods, testimonies, civil and criminal trials. The results show that, despite the importance placed on the development of initiatives to promote production by certain political-bureaucratic sectors, the scope was relative, among other things due to the dynamics of the markets, the financing system and rational calculation of the profit.

From an opening standpoint that inclusion implies previous exclusions, this paper reviews the slow emergence of inclusive processes of Education for Sustainable Development (ESD) in the South African education system. It explores how the historical colonising process and modernist trajectories in the emerging nation state were exclusive and driven by interventionist forms of education while there was an uneven provision of education by race and for learners with disabilities. Today, national provision for special needs is being mainstreamed in new policies of inclusive education, shaping education provision with a broader inclusivity agenda. An emerging and more inclusive landscape for ESD is explored as co-engaged processes of transformation as an inclusive engagement of citizens intent on constituting the futures they want through deliberative processes of learning-led change. Here inclusive processes of social cohesion are strengthened and empowerment is promoted. The article reports two cases of learning materials for more inclusive ESD in South Africa. It describes how the broad scope of ESD and inclusion in South Africa developed around redress following the cultural exclusions of colonial history and the need for social cohesion as intervention-led processes for effecting social change. (DIPF/Orig.) ; Unter dem einleitenden Gesichtspunkt, dass Inkusion eine vorhergehende Exklusion impliziert, wird die langsam voranschreitende Entwicklung der Integration einer inklusiven Bildung für nachhaltige Entwicklung (BNE) im südafrikanischen Bildungssystem aufgezeigt. Es wird untersucht, inwiefern der historische Kolonialisierungsprozess und die modernistischen Entwicklungen im aufstrebenden Nationalstaat von interventionistischen Bildungsformen beeinflusst wurden, während es ein ungleiches Bildungsangebot je nach Hautfarbe und für Lernende mit Beeinträchtigungen gab. Heute werden in Südafrika besondere Bedarfe von Lerndenden als Querschnittsthema in der neuen Politik für inklusive Bildung berücksichtigt und Bildungsangebote mit einem umfassenderen Anspruch an Inklusion gestaltet. Eine neue und inklusivere Bildungslandschaft für BNE wird als kooperativer Transformationsprozess untersucht - als inklusives Engagement der Bürger/-innen, die beabsichtigen, die Zukunft, die sie wollen, durch deliberative Prozesse des lernenden Wandels zu gestalten. Hier werden integrative Prozesse des sozialen Zusammenhalts gestärkt und Empowerment gefördert. Der Artikel stellt zwei Fallstudien der Entwicklung von Lernmaterialien einer inklusiveren BNE dar. Er zeigt auf, wie sich der breite Anwendungsbereich einer BNE und Inklusion in Südafrika aufgrund von Abhilfemaßnahmen entwickelt hat, die die kulturellen Ausgrenzungen der Kolonialgeschichte und die Notwendigkeit des sozialen Zusammenhalts als interventionsgesteuerte Prozesse zur Herbeiführung sozialen Wandels berücksichtigen. (DIPF/Orig.)