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| 1 |
ID:
121901
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2013.
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| Summary/Abstract |
Gideon Aran and Ron Hassner, both distinguished scholars of religious violence, offer a rich discussion of violence in Judaism. They guide the reader on a tour from the past to the present, making stops at crucial crossroads and offering a sophisticated discussion in which they draw lines between biblical texts, culture, and contemporary political events. The authors' backgrounds (Aran is an anthropologist and Hassner is a political scientist) turn the text into a compelling exploration of the phenomenon and a real tour de force.
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| 2 |
ID:
139284
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The authors undertake the challenging task of going to the roots of the political instability that enveloped Kyrgyzstan during the period of democratic transit and discover that the bureaucratic state cannot adapt democratic values to the local conditions and, most importantly, does not want to do this. The political elite of Kyrgyzstan, which remains under the spell of Soviet political and spiritual legacy and which has been exhausted by two coups, demonstrates a very low level of cohesion and weakened political will. The authors describe the ways and means that will help the state and society remove the obstacles and remedy the shortcomings to finally acquire political stability and move forward.
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| 3 |
ID:
139784
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The article is devoted to a discussion of filial reverence and the Confucian principle of "father and son protect each other," in which many well-known philosophers in the PRC have taken part. The first stage of the discussion, which was opened by Professor Liu Qingping, lasted from 2002 to 2004. The second stage began in 2006 with the publication of an article by Professor Deng Xiaomang in the magazine Xue hai, and continues to this day.
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| 4 |
ID:
188064
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With Patrick Crusuis’ 2019 attack that killed twenty-two people in El Paso, Texas, discussions of ecofascism were thrust into mainstream news outlets and magazines. In his manifesto, Crusius described himself as an “ecofascist” seeking to challenge the “environmental warfare” of immigration. His choice of target, a Walmart frequented by Mexican immigrants, reflects this ideological connection between ecological priorities and violent white supremacist ideology. In this paper, the authors provide a review of existing theoretical literature on ecofascism to identify its key characteristics, namely, its Romantic sensibilities, anti-humanism, and mysticism. The authors argue that these features distinguish ecofascism from what other scholars have deemed “far-right ecologisms.” Following this, the authors draw on a larger corpus of data gathered from Twitter and Telegram between November 2019 and November 2020 to identify common themes in ecofascist circles, including the thinkers they frequently cite. The dataset examined shows notable differences in the types of content shared in ecofascist groups compared to the far-right more broadly.
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| 5 |
ID:
152877
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| Summary/Abstract |
The purpose of this paper is to discuss how fascism may be identified by its actions, the stages through which a fascist rule takes power, and how to recognize it before it does so. The thesis is that a fascist takeover of a democratic government is rapid and unexpected. Its goal is a revolutionary reversal of representative government in the name of the people, while it accomplishes the opposite: a single-party corporate regime that replaces individual liberty with subtle, bureaucratic, and overt types of coercion. Rather than generate a generic definition of the many types of fascism, it is more useful to study how it affects the lives of ordinary people, the milieu out of which it develops, and what its precursors look like. Understanding fascism entails studying it from the point of view of those who lived under it and recorded their experiences, as well as from the analytic perspectives of social scientists. As Robert O. Paxton observes: “The fascist phenomenon was poorly understood at the beginning in part because it was unexpected.”1Robert O. Paxton, “The Five Stages of Fascism,” in Fascism: Critical Concepts in Political Science, edited by Roger Griffin, vol. I (2004), Chapter 14, 305–26.
View all notes
We are facing the question again in 2017 with the surprise election of Donald Trump as the forty-fifth president of the United States by a minority of the popular vote and the evident support of the white nationalist milieu. Paxton proposes a five-stage theory for understanding fascism in its many varieties. A developmental sequence is proposed against which current events in the United States may be assessed.
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| 6 |
ID:
092633
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| 7 |
ID:
129977
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2014.
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Maya heritage is embraced throughout Yucatán as a crucial component of tourism promotions. This, coupled with an emphasis on multiculturalism, makes the state itself a local actor in the marketing of Maya identity through the creation and funding of community-based tourism projects. This article discusses the shifting role of the state in shaping these communities, referencing a Maya village in the Mexican state of Yucatán as the context. The aim is an understanding of the articulation of local tactics to conceal cosmopolitanism while remaining competent in the eyes of funding agencies and the strategies employed by the state that reinforce the importance of performance for tourists. The desire on the part of state creates situations in which individuals are expected to exist in concurrent states of authenticity and modernity, as both traditional and cosmopolitan.
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| 8 |
ID:
127634
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2013.
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| Summary/Abstract |
The author analyzes the political and traditional trends in the ideology of contemporary Georgian nationalism. He concludes that it relies on a developed political tradition and is functioning as a primarily civil movement. The Georgian Orthodox Church is developing traditional forms of Georgian identity; the traditional trends in Georgian nationalism became even more obvious in May 2013 when sexual minorities stepped up their activities. Political debates about Georgia's role in the region and its relations with Russia have divided Georgian nationalists.
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| 9 |
ID:
121898
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| Publication |
2013.
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| Summary/Abstract |
Throughout Jewish history, religious tradition has had a dialectical relationship with violence. Judaism is neither more nor less violent than any other religion. In this essay, however, we offer a comprehensive and integrated survey of the components of Jewish ethos and mythos relating to violence while analyzing and illustrating their development and influence over the course of three millennia, from biblical times to the contemporary Jewish world, particularly in the Jewish State. We analyze the various transformations that Jewish religious violent norms, values, moods, and symbols have undergone, their linkage to ever-changing social and cultural circumstances, their social-political roots and implications, and their relationship to other Jewish traditions. We trace how ancient violent motifs have emerged and have been processed over time, and observe present-day violent behavior in light of these motifs. Along the way, we explicate the dynamics that characterize the tradition of Jewish religious violence and its paradoxical nature. Our argument implies a general theoretical model of religious violence that can be applied in a comparative context: Actors engage in a constant evaluation, selection, and reinterpretation of religious ideas and practices from an ever-growing reservoir and in so doing contribute to that reservoir. Religious tradition is adaptable but it also places limits on the violence agents can justify at any point in time.
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| 10 |
ID:
154691
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Adopting Arabic clothing styles and in other ways mimicking Saudi Arabian cultural practice is one of the defining characteristics of the Indonesian tarbiyah (Islamic education) movement and the more general influence of Saudi Arabian Wahhabism and other forms of Middle Eastern style Salafism that has emerged in Indonesia since the early 1980s. This paper includes a translation of and extended commentary on a short story by Professor Komaruddin Hidayat of Syarif Hidayatullah State Islamic University in Jakarta that is highly critical of this trend. This is a counter narrative that references two Indonesian national heroes: Kyai Hasyim Asy’ari (1875–1947) one of the founders of Nhadlatul Ulama, the country’s largest Muslim organization and Mohammad Hatta (1902–1980), the first Vice-president. Professor Hidayat uses a short story to make the point that Islamic authenticity need not be based on the emulation of Saudi Arabian cultural practices and that Islam, Indonesian cultures, and nationalism are entirely compatible.
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| 11 |
ID:
192900
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Following Zygmunt Bauman’s concept of ‘Liquid Modernity’, the term ‘Liquid Authenticity’ is ascribed to a community that holds a type of identity known in Israel as ‘traditional’ and does not purely conform with either the secular or religious identity categories. This concept is examined through an ethno-phenomenological study of female university students who identify with this category and go out on numerous dates through dating apps. These women proclaim a sexual liberation discourse on the one hand, while declaring that they are non-liberal and aspire towards having a traditional family and a Jewish traditional lifestyle. They see no contradiction between their sexual rhetoric, 'erotic capital' and their Jewish-traditional-religious core identities. The article's main argument is that the category to which these women belong is one of many emerging categories in Israeli society that are characterized by ”Liquid Authenticity”: a form of authenticity expressing a cooptation of discourses towards identity-based ethoses and cores. At first glance a feminization of the religious discourse may be suspected, but as illustrated it is rather a cooptation of liberal language and practices into a religious-traditional identity. Similar ”liquid authenticity” configurations can be noted among additional discourse communities and specifically political communities in Israel.
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| 12 |
ID:
106471
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