Personal and Public Lives: Orangeism and political identities in Northern Ireland (original) (raw)
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Thai, Laos, Vietnamese: the Contemporary Way of Life and Civilization in Nakhon Phanom, Thailand
thai stu, 2014
Nakhon Phanom is a border province in the Northeast of Thailand. It is located alongside the bank of the Mekong River and is opposite to Khammuon Province of the Lao People's Democratic Republic. In the past, Nakhon Phanom was the location of Srikotaboon Kingdom and it is one of the provinces where Vietnamese people migrated to and also was asylum of President Ho Chi Minh, the first president of the Socialist Republic of Vietnam, from 1928 to 1929. Nakhon Phanom is also ranked as the happiest province in Thailand of 2012. According to its geography and history, Nakhon Phanom has become a province of multiple ethnic and cultural identities - Thai, Lao and Vietnamese. This article stands on the Space concept of Henri Lefebvre to analyze the relation between social space and physical space that created the following social products, Nakhon Phanom Thai - Vietnamese Association, Thai-Vietnam Friendship Village and Nakhon Phanom-Hanoi Friendship Center. Besides, Lao and the Vietnamese language are included among the basic education courses. Even though each ethnic community has individual identity in language, religion and culture, they have a strong collective identity through annual religious festivals namely; Phra That Phanom Worship Festival, Fire Boat Festival and New Year Festival. Those festivals represent, in terms of the Pluralism concept of William James, the acceptance of racial and cultural differences of all ethnic groups in Nakhon Phanom which leads to a unified community.
Lesley Harbon and Lindy Woodrow (Eds), Multiculturalism: Perspectives from Australia, Canada and China. 21-22 November 2011, Conference Proceedings (Sydney, NSW: Faculty of Education and Social Work, University of Sydney, December 2011), 2011
Becoming a chimaera and rethinking hybridity: An auto-ethnographic journey
AAS2019 conference programme: Values in anthropology, values of anthropology, 2019
In Greek mythology the Chimaera was a fearful fire-breathing hybrid creature of Lycia in Asia Minor, one of the offspring of monsters Typhon and Echidna. The Chimaera is usually depicted as a lion, with the head of a goat protruding from its back, and a tail that might end with a snake or a dragon head. The term ‘chimera’ has come to describe anything composed of different parts, anything that is perceived as wildly imaginative, implausible, or unattainable. In medicine and genetics this term indicates an organism containing a mixture of genetically different tissues. How does it feel to incorporate such dreadful hybridity? What does it mean to become a ‘chimaera’? Inspired by a feminist post-humanist approach and based on phenomenological and auto-ethnographic approach to illness (Carel 2016), this exploration investigates how embracing the concept of hybridity (Latour, 1991) can help us overcome dualistic thinking and reshape our relationship to the world. By looking at ‘other’ ways of being-toward-the-world (Merleau-Ponty, 1945). This work shows how drawing on embodied knowledge can challenge dominant perspectives and help us explore ways to engage with transformative and uncertain times. It shows how monsters and chimeras can help us rethink our categories and cope with impending threats and radical transformations.
Racisms in the New World Order: realities of cultures, colours and identity
Floya Anthias is Professor of Sociology at Oxford Brookes University in the United Kingdom. Her political and research concerns span the different dimensions of inequality and disempowerment. She has published extensively on social divisions, racism, ethnicity, migration and gender as well as Cypriots in Britain. Her work has included an analysis of social divisions and in particular the links between gender, ethnicity and class, rethinking the link between "ethnic" and "race" categories, critiquing the use of "culture" and "community" in multiculturalist discourse and practice, stressing the centrality for gender for social relations with a particular interest in the links between gender and ethnic, "race" and national processes, and contributing to recent debates on feminism and multiculturalism and on transnationalism, diaspora and hybridity.
"My Body Carries the Antidote to Neoliberalism"
Thirteenth International Congress of Qualitative Inquiry, University of Illinois at Urbana-Champaign, Urbana, IL, May 2017. In this performance autoethnography, I turn to my embodied experiences to question neoliberalism, encourage resistance, and foster hope. Despite neoliberal propaganda, society does exist. As a person who grew up in a collectivist society and welfare state model—where public education and health care were unquestionable rights—, I know that we, human beings, are not condemned to fiercely compete against each other. There are alternatives to the neoliberal order. In a political-economic-ideological context dominated by profound despair, I turn to my body, to my memories of noncommodified public spheres, solidarity, and social responsibility. I aim to use my embodied experiences to co-visualize with you a livable alternative for Earth and its inhabitants and avoid a neoliberal apocalypse.
2019
Reviewers Dr. Joel Windle, Dr. Lynette Pretorius, Dr. Lauren Armstrong, Dr. Melissa Barnes, Dr. Katrina Tour, Assoc. Prof. Dr. Joseph Agbenyega, Dr. Helen Grimmett, Dr. Anna Podorova, Dr. Raqib Chowdhury Mentors and Faculty Staff Associate Dean of Graduate Research Degrees Associate Professor Jane Wilkinson, Dr. Kate de Bruin, Dr. Scott Buffin Graduate Research Office Trudi Brunton, Merci Ikeda, Alice Goenawan, Celeste Parker, Kate Wilson Education Marketing and Communications Seshna Maharaj Student Conference Volunteers Rini Deddy, Alberto Maringer, Urmee Chakma, Mohammad Jokar, Arlene Roberts, Mehdi Moharami, Irene Fernandez, Sarah Carpendale, Maliheh Rezaei, Yi Hou (Zoe), Yeni Karlina, Xiaofang Shang, Zainul Yasni, Shiyao Wang, Lingling Chen, Jing Shi Linking Education Research to the Real World MERC Conference 2019 3 A Welcome Note from MERC Leaders Welcome to MERC Conference and to Melbourne. This year’s conference is here to tackle what our MERC peers in the 2014 conference ca...
When talking about Islam, the “religionization” of subjects - in particular female subjects - becomes the primary analytical tool to describe power relations within cultural groups and in multicultural societies. Likewise, religionization is widely employed in neoliberal western societies to discuss the very identity and human rights of Muslim women in relation to citizenship and migration policies. In the capacity of minority-group members, Muslim women are hardly ever addressed as fully developed agents of change and self-enfranchisement. Moreover, they tend to be reified as an aprioristically self-standing sociological category and instrument of scientific inquiry. The Australian case provides an exemplification of how both the monoculturalism of assimilationist policies adopted by several governmental mandates, and the over-celebrated multicultural policies allegedly ending racism, have ended up sanctioning the “ungovernability” of Muslims within Australian society (Hage 2011), by addressing gender inequality as an innate attribute of being a Muslim woman. In the aftermath of the 2005 Cronulla Riots, which more overtly showed the inter-ethnic conflicts of Sydney, the proposal of ending the gender inequality of “minority women” has been increasingly championed by campaigns grown in an ethnicized community environment. The article investigates - through in-depth interviews - how Muslim women associations in Australia currently intend to approach gender inequality, and how female soccer players in two different Australian cities tell their identity work in relation to their decision of participating in sport. By fully embracing anthropologist Hage's argument (2011), this paper confirms, first, that the antithesis between assimilationist and multicultural views is actually a false issue, in that assimilationist policies still reside at the heart of multicultural governance; second, that the antagonistic binary between "liberal host societies" and "oppressive minority cultures" is misleading, since female players' access to Australian official matches is in practice denied by government policies rather than "minority community" culture.