Search

Copyright of International Annals of Criminology is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

To what extent were individuals willing to help others during the pandemic? This article examines pro-social attitudes among 7000 residents in England, Ireland, Germany, Serbia, and Sweden by showing a fictitious scenario of an older neighbour who needs his groceries to be picked up from a nearby supermarket. The online survey experiment follows a 3 × 2 × 2 factorial design varying the ethno-religious origin of neighbours signalled by the name (Alexander vs Mohammed), the length of their residence (<1 year, 10 years, entire life), and if groceries, or groceries and beer need to be collected. We find that those of minority origin and those who have spent less than a year in a country are disadvantaged. Overall, religiosity is associated with a lower willingness to help a neighbour. [ABSTRACT FROM AUTHOR]

Copyright of Foro Internacional is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulgarian Historical Review is the property of Bulgarian Historical Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Journal and Mass Communication Quarterly (JMCQ) has documented the struggle members of marginalized groups face in their quest to be treated equally in media content and careers. In this analysis, we note that the journal's century of articles documents the many historical shifts in the representation and treatment of women and minorities in media settings. Articles emphasize the lack of opportunities for advancement, management issues, and systemic inequities perpetuated by media content and practices. Less common were articles that examine the treatment of students and faculty in academia. [ABSTRACT FROM AUTHOR]

Copyright of Outre-Mers: Revue d'Histoire Colonial et Impériale is the property of Societe Francaise d'Histoire d'Outre Mer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of University of Toronto Faculty of Law Review is the property of University of Toronto, Faculty of Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recherches Feministes is the property of Groupe de Recherche et d'Echange Multidisciplinaires Feministes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Auteur brésilien né de parents juifs de Russie, Moacyr Scliar place la question de l’hybridité, de l’altérité et de la marginalité au centre de ses romans. Si dans son œuvre pour adultes il reproduit les préjugés racistes à l’encontre des Amérindiens pour mieux les mettre à distance et les critiquer, quelle place accorde-t-il à l’ironie, à l’humour et au second degré dans sa production littéraire pour la jeunesse, souvent destinée à l’usage scolaire ? Observe‑t-on une forme de censure ou d’autocensure dans sa littérature de jeunesse ? Qu’il s’adresse aux adultes ou aux jeunes, Scliar confronte les images, stéréotypes, représentations et idéalisations littéraires de « l’indien » à la réalité économique et sociale contemporaine des communautés indigènes du Brésil.

Résumé : De tout temps, l'interaction entre langues et territoires a constitué une source de dynamisme sous-tendant des relations harmonieuses ou discordantes. En Roumanie, il y a eu, depuis des siècles, une cohabitation difficile entre la population majoritaire et les minorités. Cette relation qui n'a pas toujours été pacifique sous les différents régimes, a privilégié certaines minorités, toléré voire marginalisé d’autres. Aujourd’hui, en Roumanie, il y a dix langues minoritaires qui bénéficient d'une protection générale (albanais, arménien, grec, italien, yiddish, macédonien, polonais, roumain, ruthène, tatare) et dix langues qui bénéficient d'une protection accrue (bulgare, croate, tchèque, allemand, hongrois, russe, serbe, slovaque, turc, ukrainien) (Saramandu et Nevaci, 2009, pp.30-41). Il s’agira dans cette contribution de s’interroger sur ce qui fait la différence linguistico-culturelle, sur la résistance de ces langues et des cultures qu’elles transmettent, sur les enjeux, sur les acteurs de la gestion de ces langues et en gros, sur la diversité linguistique et culturelle en Roumanie

Religious freedom (RF) is important because it is posited to be a central element of liberal democracy and as having multiple additional benefits including increased security and economic prosperity. Yet, it is also a disputed concept and many liberal democracies restrict the freedoms of religious minorities. This study uses the Religion and State (RAS) dataset to examine the extent of RF in 183 countries based on six definitions of RF. The author examines whether religious minorities are restricted in a manner that the majority is not, regulation of the majority religion, and imposition of precepts of the majority religion on a country's population. He finds that very few countries, including liberal democracies, meet any standard for RF, even when one allows for 'loose' standards where some violations of RF are allowed. [ABSTRACT FROM AUTHOR]

Résumé: L'interculturalisme québécois est un modèle de gestion de la diversité culturelle et religieuse qui, pour plusieurs, se distinguerait du multiculturalisme à la canadienne et ferait l'objet d'un large consensus au sein de la population québécoise. Résolument pluraliste, ce modèle distinct de gestion de la diversité aurait pu être opérationnalisé juridiquement dans le cadre constitutionnel canadien avant l'adoption de la Loi sur la laïcité de l'État. Or, le processus suivi par le gouvernement québécois pour faire adopter cette dernière, le 16 juin 2019, et tenter d'éviter que sa constitutionnalité puisse être contestée devant les tribunaux canadiens rend très difficile – voire impossible – la fondation juridique de l'interculturalisme québécois dans le contexte actuel. [ABSTRACT FROM AUTHOR]

Copyright of Balkan & Near Eastern Journal of Social Sciences (BNEJSS) is the property of Balkan & Near Eastern Journal of Social Sciences (BNEJSS) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Le but de cet article est de fournir une première théorie quant à l’existence d’un sentiment de minorisation qui ferait partie de l’expérience des groupes minoritaires et aiderait à comprendre leurs revendications et leur comportement politiques. Il vise aussi à développer cette théorie au contact de la réalité des francophones du Canada en situation minoritaire, qui se définissent eux-mêmes par cette situation plutôt que géographiquement (comme hors Québec). Nous procédons d’abord à partir d’une lecture croisée de l’oeuvre philosophique de Deleuze et Guattari et de celle de Tocqueville, afin de préciser le sens du concept de minorité en relation au pouvoir et hors de la référence à la démographie, puis d’esquisser les contours des sentiments de minorisation et d’égalité. Nous passons ensuite aux travaux contemporains en psychologie sociale portant sur les émotions collectives et les relations intergroupes pour valider et préciser davantage les résultats de cette lecture. Enfin, nous nous tournons vers l’événement du « jeudi noir » de l’Ontario français, quand le gouvernement provincial mit fin à deux institutions assurant les services aux Franco-Ontarien·ne·s, pour examiner la réaction de la population francophone à travers le prisme du sentiment de minorisation. Il ressort de cette étude et de cette catégorisation de sentiments politiques liés à la relation à la norme sociale qu’un sentiment de minorisation peut émerger dans un contexte où un groupe se sent égal ou supérieur aux autres et s’attend à pouvoir participer à la définition de la norme pour la société plus large.

Arkady Fiedler's Canada Smels like resin (first edition in 1935) mixes reporting with a personal quest. The 14 stories of I doubt that you will be able to follow us (the volume was published in 2013) by Jacek Milewski exploit fiction in order to tell truths about the Polish Gypsy community. The two works reveal a common perspective that justifies studying them side by side. Arkady Fiedler and Jacek Milewski move outside their home group to communities, certainly firmly rooted in their culture, but also, in many respects, dominated and marginalized: Indians and Gypsies. The discovery of the other and its transposition into a narrative is part of a double exilic perspective, because exile affects both the subject-writer and his object of study. We think of the Edward Said's figure of the intellectual, both outsider and exile. Born of crossing of borders, exile invites to destabilize the frameworks that belong to the native, domestic and familiar realm, to experience "foreigner" about whom we did not know much except that he is opposed to "we." Here and there, the literary project presupposes a quasi-scientific preparation; the establishment of quasi-experimental conditions capable of breaking down obstacles which, in normal times, obscure or even make access to foreign countries impossible. Fiedler has extensively researched Canada and its history; his excursion, far from the main urban centers, becomes the vector of a discovery of "deep Canada." Jacek Milewski began to frequent Gypsies as an educator; he learned their language and kept getting to know them closely. Fiedler and Milewski subvert the dualism between dominant and dominated. The Western/Indian opposition gives way to a contrasting palette: English, French, Indian factions allied with such and such a group of whites, metis, emigrants. In Milewski's work, there is also an effect of paradoxical familiarity, cracking the wall of strangeness between the "native" reader and the Gypsies. In addition, beyond the Indians and the Gypsies, the two authors turn to "other" others. Not only metis, but also individuals marked by hybridity who have united several cultural identities and whose history has a tragic dimension: Etienne Brûlé, Gray Owl, the character of Wieslaw in Milewski. Fiedler's Stanislaw the guide also embodies this prototype. These exarcerbated others hold up a mirror to the subject-writer who is himself out of step with his community of origin. The lifestyle of Gypsies and Indians has a number of traditional features; close to nature, it is also the repository of interhuman values endangered by the progress of modern society. Hence a questioning about modernization, its harmful consequences as much as its profound utility. Thus, the two works are likely to feed contemporary research conducted from an ecocritical perspective. [ABSTRACT FROM AUTHOR]

Copyright of Revista Brasileira de Ciencias Sociais is the property of Revista Brasileira de Ciencias Sociais and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Alternative Francophone is the property of Alternative Francophone and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal of Canadian Studies is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recherches Sociographiques is the property of Recherches Sociographiques and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Social Anthropology / Anthropologie Sociale is the property of Berghahn Books and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Interwar Europe the newly created Czechoslovakia became one of the few exceptions among the rising authoritarian tide in the 1930s. That was the origin of the myth of the Czechoslovak First Republic as an "island of democracy", supported by factors such as the charisma of president Masaryk, the sacrifice of the country in the altar of appeasement in 1938, the communist coup in 1948 or the crushing of the "Prague Spring" twenty years later. This article will explore this myth, the historiographical debate after the fall of the Berlin Wall and particularly a less known factor, namely the key-role of the republican agrarian party. [ABSTRACT FROM AUTHOR]

It is not rare to analyse current events in the Middle East with community explanations, in which religion seems to prevail over any other form of understanding, belongings or factors. In this approach “religious minorities” are often presented as one of the main concerns, especially since the emergence of the Islamic State organization and the recent events in Iraq and Syria. Iraq is a good example to question the issues related to this notion of “religious minorities” and its different uses. It contributes both to an essentialization of identities and to increased divisions within society. External actors such as diplomatic and humanitarian ones, with their community and religious targeting, also obscure a part of the social reality and identity components. Populations are thus reduced to their only religious affiliation, reinforcing the victimization process that present them as more legitimate victims than “the others”. [ABSTRACT FROM AUTHOR]

The article focuses on idea of ​​"Eastern Christians" and that, corollary, of their "protection" undoubtedly question more the relationship that France maintains with its society. It mentions secularization, secularism, dechristianization, Islamism, radicalization, resurgences of identity and civic societies, guarantors of religious and cultural diversity. It also mentions development of semantics such as that of the confrontation with Islam and challenges of a preoccupation.

Copyright of Canadian Political Science Review is the property of Canadian Political Science Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue Generale de Droit is the property of Universite d'Ottawa, Section de Droit Civil and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue du Monde Musulman et de la Méditerrannée is the property of Edisud and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The rights of minorities find their legal source in the official texts. Unfortunately, these international texts are too few. The most important of these is the article 27 of the famous "International Covenant on Civil and Political Rights" (1966). This article is the only universal obligatory text for member states despite the critics made about its content. The 1992 "Declaration on the Rights of Persons Belonging to National or Ethnic, Linguistic or Religious Minorities" remains the only official autonomous text emanating from the United Nations specifically concerning minority rights. This declaration is, as such, important but not binding. As for the regional level, "the European framework convention for the protection of national minorities" of 1995 is a treaty relating to "national" minorities located exclusively in Europe. It is certainly binding, but it only contains general principles that cannot be applied directly, except after adaptation to national particularities and official integration into the internal legal system. [ABSTRACT FROM AUTHOR]

Copyright of Social Anthropology / Anthropologie Sociale is the property of Berghahn Books and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Droit et Cultures is the property of Revue Droit et Cultures - Universite Paris Nanterre and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuadernos de Investigación Filológica is the property of Universidad de la Rioja, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cela fait plus d’une décennie que le foulard dit « islamique » alimente les débats : après avoir agité la sphère politique et fait l’objet d’un battage médiatique en France, voilà qu’il vient semer l’inquiétude et la division au sein de la société québécoise. Or, dans le présent article, nous souhaiterions désamorcer cette polémique en nous penchant à la fois sur les versets à l’origine de la « prescription » du voile, sur les phénomènes ayant motivé son abandon, à une certaine époque, et sur les raisons à l’origine de sa résurgence. Pour ce faire, nous examinerons, dans une perspective traductologique, les versets en question et le contexte qui les entoure pour montrer que la conception selon laquelle le port du foulard serait une obligation « religieuse » est erronée d’un point de vue sémantique et sociohistorique. Dans cette optique, nous rappellerons la dichotomie établie déjà entre les ibadât (versets traitant de la relation de l’être humain à Dieu — relation verticale — et régis par des règles absolues et immuables) et les muamalât (versets traitant des relations interindividuelles – relations horizontales — et dont la lecture doit se faire en fonction des circonstances). Par ailleurs, nous emploierons la traduction comme une métaphore du transport à travers les frontières (linguistiques et culturelles) pour faire une lecture du vêtement de certaines musulmanes qui résulte, comme la langue de la traduction (troisième langue), de la rencontre de deux cultures. Nous rappellerons également les sens qu’a pu revêtir le « voile » suivant les contextes et le sens que lui assignent aujourd’hui les féministes islamiques dont la réflexion s’inscrit dans la perspective des Post-colonial Studies. For over a decade, the "Islamic" headscarf has been fuelling debates: after agitating the political sphere and becoming the object of media hype in France, it is moving to Québec where it is spreading anxiety and division within society. In this article, I wish to defuse tension and controversy by focusing on certain Koranic verses believed to “prescribe” the veil, on phenomena that led, at a certain time, to its being set aside, and on the reasons that underlie its resurgence nowadays. To this end, I will examine the verses within their social context, and demonstrate that seeing the scarf as a "religious" obligation is inappropriate from both semantic and socio-historical points of view. In this context, I will reiterate the dichotomy made between Ibadat (verses dealing with the relationship of human beings to God and governed by absolute and immutable rules), and Muamalat (verses dealing with interpersonal relations and which is to be read according to specific circumstances). Moreover, using translation as a metaphor of transportation across (linguistic and cultural) borders, I will try to read the "clothing" of some Muslim women as a phenomenon resulting, as the language of translation (third language), from the intersection of two cultures. I will also bring up the meaning the "veil" may have taken on over the time and the meaning it is now being assigned by the Islamic feminists whose reflection falls within the Post-Colonial Studies approach. MOTS-CLÉS Femmes, islam, hijâb, choix, métissage culturel

This article demonstrates the contrasting experiences of military widows in the modern Jewish Orthodox and the Bedouin sectors in Israel. While fallen Jewish soldiers are honored in a fashion similar to martyrs, Bedouin fallen soldiers are perceived as anti-martyrs; their anti-martyr status causes predicaments for their widows. While Jewish war widows are glorified, their Bedouin counterparts are subject to various modes of marginalization and exclusion. The article offers Bourdieusian theoretical analysis of the differing status of the Bedouin war widows and proposes the concept of negative symbolic capital to describe a situation where a social agent not only lacks a certain sort of capital, but instead possesses an intangible attribute which is negatively sanctioned owing to cultural-specific beliefs, values, and circumstances. We demonstrate how widows who possess negative symbolic capital invest much effort in accruing religious capital, in order to cope with their excluded position as widows of anti-martyrs. [ABSTRACT FROM AUTHOR]

This paper uses the 2008 General Social Survey to assess differences in mastery or sense of personal control among Canada's ethno-racial groups. Findings reveal that Canadians express considerable mastery, but the three principal minority communities - the French, Indigenous Peoples, and especially visible minorities - exhibit the lowest levels. Multivariate analyses show that socioeconomic factors are primarily responsible for the somewhat lower mastery of French and Indigenous Canadians. In contrast, much of the lower mastery among visible minorities is attributable to ethnocultural influences: visible minorities are more likely to be recent immigrants, Allophones, and practicing non-Christians and these factors are associated with lower mastery. Even with controls, visible minorities report the lowest mastery of all groups. [ABSTRACT FROM AUTHOR]

Copyright of ESSACHESS is the property of ESSACHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the immediate vicinity of Ankaran, Benedictine monastery had already been established at the end of the 12th century, while eight monasteries were operating on the island part of Koper between the 13th and 18th centuries. Six were male and two female. At the beginning of the 13th century, Dominican monastery was founded in a part of Zubenag, while the second half of the same century witnessed the creation of the monastery of the Order of Friars Minor in a part of Caprile. Female monasteries of St. Clare and St. Blaise were founded in the first decades of the 14th century, and in the 15th century servites, tertiaries, and friars minor (observants) settled in the town. After the destructive plague in 1573 and 1578, townsfolk invited also Capuchins who started to build St. Martha monastery in 1621. [ABSTRACT FROM AUTHOR]