Religious Cultural Muslims

Religious conversion, cultural identity and national belonging: The world of Bulgarian Muslims (Pomaks). Introduction It is always interesting to immerse in the mysterious past and to discover how the sense of national identity is created and transformed over the years. Throughout olden times and until now, cultural margins have shrunk or expanded, established nations and minorities within these have interacted with and influenced each other, religious and cultural conversions have frequently taken place and in the melting pot of history new distinctive uniqueness has begun to exist. This is particularly valid when the case of Bulgarian Muslims is discussed. Moreover, it is important to recognise here that the world of Bulgarian Muslims or Pomaks has been a subject of endless speculations and ethnic and political claims over the years and it is still very much unknown to the Western European ethnological and historical research literature. Much of the translated work that refers to the Pomaks is from Greek, Serbian, Turkish or Macedonian origin. Therefore it is, fair to say that the story of this Muslim enclave that inhibits mostly Bulgarian territories and speaks Bulgarian language, must be considered from a Bulgarian point of view and this is the main aim here. Consequently, this essay will examine the world of Bulgarian Muslims or Pomaks, their religious conversion from Christianity to Islam and the formation and transformation of their cultural identity and sense of national belonging. To accomplish all this, the essay will firstly discuss the religious conversion of the Pomaks, its background, character, mode and outcomes and how it has laid the foundations of Bulgarian Muslims cultural identity. In addition, this paper will comment on the transformation of the cultural identity and sense of national belonging of Bulgarian Muslims. Finally, it will conclude with thoughts on self-perception, perception of others and future hopes. Definition of the term Bulgarian Muslims or Pomaks Before elaborating further on all abovementioned points, there is a need to establish and define the term Bulgarian Muslims and describe it in Bulgarian context. In order to achieve this, two reliable sources will be cited. Commenting on the issue of cultural belonging and religious identity of Muslims in Bulgaria, Kemal Karpat, a Turkish historian and researcher, states that: The Muslim identity of these populations consisted outwardly of certain objective symbols and acts such as names and ritualsand at their place of origin they tended to identify themselves with Islam in terms of social behaviour, rather than in terms of a political systemand possessed a passive communal Muslim identity (1990, pp. 131-132). In his The hijra from Russia and the Balkans: the process of self-definition in the late Ottoman state, he argues that the largest population group in the area that is now Bulgaria, was the Muslim population group. In terms of spoken language, he endorses that they spoke Slavic (1990, pp.132-134). In his Turkish brutality in Bulgaria and in the Balkan Peninsula (2007, pp. 41-62), the well-known Bulgarian historian, researcher and writer Hristo Krasin, presents a different point of view to that of Kemal Karpat. He argues that all modern Bulgarian population has a strong Bulgarian ethnic origin and comprises of four groups. The first group consists of Bulgarians, who speak Bulgarian language and are Eastern Orthodox Christians. The second one consists of Bulgarians, who recognise themselves as Bulgarian speaking Muslims with Bulgarian or Turkish national identity. The third one consists of Bulgarian speaking Muslims, who recognise themselves as ethnic Turks because their Bulgarian national identity was partially erased over the centuries due to the aggressive assimilation politic of the Turkish Empire. The last group consists of Bulgarian individuals, who speak Bulgarian and Turkish languages. They recognise themselves as ethnic Turks, whose religions are Christianity and Islam and whose Bulgarian national identity was fully erased under centuries of Turkish Islamic brutality in Bulgaria. This classification of ethnic and religious groups only appears to be straightforward. In the context of the tricky ethic and religious relationships in Bulgaria and in the Balkans, nothing is ever simple. Hence, the purpose of this essay is not to involve the reader in a discussion of the suggested categorisation or its validity or reliability but to establish some clarity into the complicated issue of ethnicity and identity of the Bulgarian-speaking Muslims and their ethnic, cultural and national identity and self-perception. Subsequently, this paper will confine itself to the Bulgarian-speaking Muslims, further referred to as Bulgarian Muslims or Pomaks. Religious conversion: Pomaks until 1878 As it already beginning to emerge, the case of the Pomaks is complicated and a number of debates around it, display very strong positions and conflicting opinions. In order to appreciate all points of view and in search for the truth, it is imperative to consider the historical background of the issue. The existence of closed Muslim societies in Bulgaria is the direct inheritance of five centuries long Turkish rule over the Balkan Peninsula (Todorova, 1998, p.3). Even though there is no reliable data or figures to inform of population characteristics or major population shifts, some research has been done and there are number of existing theories that explain the size and grouping of Muslim population on the Peninsula. In his Turkish brutality in Bulgaria and in the Balkan Peninsula (2007, p. 23), Hristo Krasin has attempted to assess the character and the effects of these movements. He claims that there were not any significant population transfers from Anatolia to the Balkans between the fourteenth and sixteenth centuries and that the military formation send to take the Peninsula over, comprised only of soldiers and there no women travelling with the army. In her Identity (Trans) Formation among Bulgarian Muslims, Maria Todorova, a researcher from The University of California (1998, p.4) argues that the chief historiographical controversy centres on the explanations for the sizeable Muslim population in the Balkans: Colonisation versus Conversion theory. Furthermore, she suggests that by the sixteenth century the settler colonisation process had stopped and yet the percentage of Muslims in the region continued to grow. Thus, the hypothesis offered is that there were a great number of personal conversions to Islam among the non-Muslim population of the Balkans, respectively Bulgaria (Todorova, 1998, p.6). In addition, a whole range of reliable academic research and publications from Bulgarian and Turkish authors, such as Omer Barkan from Istanbul University, Elena Grozdanova from the Bulgarian Academy of Sciences, the Albanian historian Sami Pulaha (all cited in Todorova, 1998, pp. 2-5), refer to data to evidence rapid Muslim population growth in Bulgaria between the fifteenth and eighteenth centuries due either colonisation or conversion. In an attempt to join this debate and in discussion of the concrete but complex case of the Bulgarian Muslims or Pomaks, it must be suggested here that although there is evidence to support both theories, the majority of all available sources, also supported by official documents and survived the time registers of the Ottoman empire, shape the idea that religious conversion on a massive scale took place in Bulgaria and respectively in the Balkans (Bulgarian Academy of Sciences, 1982, vol. 3-7). The question is how the conversion from Christianity to Islam was carried out and the answer to this question is directly connected with Pomaks self-identification as Muslims and consequently gives some light into their actions and behavioural characteristics as citizens of the Ottoman Empire until the nineteenth century and independent Bulgaria after that. To discuss the mode of the religious conversion of the Pomaks and emphasise its importance for the formation of their cultural identity and national belonging, it must be made clear here that conversion may occur in one or more of three ways: through voluntary association, by pressure, and by assimilation. Syncretism and strong cultural resistance can also complicate the conversion process (The Applied History Research group, 2000, pp.1-3). There is another raging debate in Bulgarian and Balkan historiographical research literature about the mode of Pomaks conversion to Islam and the co-existence of Bulgarian Christians and Bulgarian Muslims. On the one hand, there are these, who argue that the conversion was forced upon the Christian population of Bulgaria and over the centuries, and especially the seventeen century, there was a mass conversion to Islam in across the country and especially in the mountain Rodopi region. There is a huge amount of literature, both academic and journalistic, supported with reliable and substantial evidence that the alleged obligatory conversion took place. In his Genocide and Holocaust against Bulgarians (2006, p.63), Bulgarian academic historian and writer Georgi Voinov claims that the systematic and focused compulsory conversion to Islam was one of the favourite methods of control and ruling in the Ottoman Empire, well known for its strong assimilation aspirations in order to promote pan-Turkism. To sustain his assertions, Voinov cites numerous sources, based on authentic literature, written by survivors or witnesses from fourteenth to eighteenth centuries. He also claims that there are official registers of the Ottoman Empire that had also captured those events and give objective information and statistics of all the atrocities that took place in the name of Islam and in order to erase Bulgarian national identity among the Bulgarian population (Bulgarian Academy of Sciences, 1982, vol. 3-7). All abovementioned sources affirm that Islam in Bulgaria was not accepted voluntary but under duress. In the History Reader: The Rodopi mountain through the centuries (1966, p. 78), Bulgarian historian Peter Petrov cites a source from the sixteenth century that talks of 325 thousand young Bulgarian youths forcefully converted to Islam and taken to Anatolia to commence military service in the Turkish army. Only the boys number was known, for the girls, no-one has ever known. It is claimed, that conversion took place in 1515 and under the command of Selim Pasha. There are also endless lists from administrative Ottoman registers reporting evidence that Islam was not accepted on voluntary basis. Mass conversions took place in 1620, 1633, 1669, 1705, 1720, 1803, all of those through fire and sword, drowning in blood any resistance from the local Christian population (Bulgarian Academy of Sciences, 1982, vol. 3-7). On the other hand, there are those academic writers and journalists, who for one reason or another and in an attempt to politicise the issue of Bulgarian Muslims, are nowadays trying to reassess historical events. Special attention is given to the religious and cultural conversion in Bulgaria. In the recently published second edition of his book The Mohammedan Bulgarians (2007, pp. 5-12), Bulgarian researcher and writer Stojan Raichevski asserts that change to Islam was forced upon the Christian Bulgarians by the power of the sword to a minimal degree but there were many other, more important reasons and economic factors, that played a key role, such as preferential taxation and trading agreements for Muslims in the Empire, the greed of the Greek Orthodox clergy, the conflict between the Bogomils and the Orthodox Church, etc. In addition, Kemal Karpat comments that at the time when their land was conquered, the Slavic speaking Muslims were under the authority of their local feudal lords and accepted Islam as the new faith as it supposedly was close to their native faith of Bogomilism, a mixture of Christianity, paganism and Manichaeism. In doing so, they hoped to preserve their land holdings and ethnic identity. Furthermore, according to the Applied History Research group of the University of Calgary (2000, p.1), although conversion by pressure cannot be termed voluntary, the degree of force and coercion varies greatly. Indeed, military conquest was typically followed by the application of subtler pressures, such as commercial or judicial sanctions, to enforce the requirement of the new rulers. Economic pressure was just as effective as an unrestrained military subjugation. Thinking objectively and considering all points of view and available data, one does not doubt here that many factors acted as an incentive to mass Islamic conversions in Bulgaria. What is interesting to communicate through this piece of work is that the combination of the different modes of conversion: by voluntary association, by pressure, and by assimilation, was accompanied with syncretism that determined some degree of cultural adaptation. It did, in turn, also provoke fierce cultural resistance and martyrdom from a large part of the Christian population. Hence, here was the historical picture in Bulgaria. On the one hand, those Bulgarians, who surrendered their religion for one reason or another, became Bulgarian Muslims or Pomaks. They continued speaking Bulgarian language and the local area dialect, build their houses in Bulgarian architectural traditions, saved some elements of their old dress code, continued to recognise themselves as Bulgarians but built mosques, celebrated Eid and enjoyed preferential treatment from the Ottoman rulers. However, over the centuries they were exposed to the influences of their adopted Islamic religion and the aggressive pan-Turkism promoted in the Ottoman Empire and through blending of various aspects of different cultural customs and religious rituals or syncretism, somewhat new cultural arrangements took place. Bulgarian Muslims adapted culturally to the life in the Empire and although preserving their Slavic language and some sense of Bulgarian national identity, their levels of cultural adaptation reached much greater heights than those among the Christian Bulgarian population. Due to this fact and over the centuries, the Pomaks have tried to self-define themselves in terms of national conciseness and have become vulnerable to influences and an object of hatred or even political struggle. On the other hand, while Bulgarian Muslims were going through the process of cultural assimilation, the larger part of the Bulgarian population withstood the pressure, continued to observe their faith and traditions, regularly rebelled against the Turkish rulers and took part in more than fifty military conquests against the Turks, led by different European rulers. All Bulgarian uprisings against the Ottoman Sultans, fourteen in total in Bulgaria itself (Voinov, 2006, p.26), were drowned in blood. What needs clarification here is one, not very well popularised fact: Bulgarian Muslims took active part in the suppression and crushing of many of the rebellions. This, in turn, raises many questions, with one most imperative. What were the reasons that in the same ethnic population group, some of its members took the way of conversion and cultural adaptation but the others chose cultural resistance, martyrdom and self-martyrdom? How could these two groups live in relative peace under Ottoman rule but when an uprising against the Turks took place, Bulgarian Muslims ferociously and viciously attacked their Christian neighbours and fought on the side of the Turks, committing acts of unheard of cruelty and brutality? Their participation in the crushing of the April uprising of 1876 is notorious and it was described by the American writer and journalist Janarius Aloysius McGahan, who was one of the greatest war correspondents in the nineteenth century. In his American witness (2002, 3rd Ed.), Bulgarian historian Teodor Dimitrov has published McGahans notes about the atrocities in Batak, Bulgaria, and they read: We spoke with many women, who had been through all stages of torture without the last one, death. The procedure, as it seemed, was the following: the Turks would take a woman, undress her, putting aside her valuables, gang-rape her and the last one, who had her, would kill her or let her go, depending on his mood. What McGahan does not note here is that the Turks were not alone in the slaughter of the rebels. They are aided by their helpers, the local Pomak population, Greeks and other small ethnic groups. Thus, Christian Bulgarians fought for freedom, while Muslim Bulgarians took part in the massacre of their uprising. What could have possibly provoked someone to behave in such a way? According to Doinov et al. (2001, p.112), the shown cruelty was an outburst of the deep national and religious hatred against the oppressed nationalities in the Ottoman Empire, that has been groomed and encouraged for centuries by the ruling powers. However, something else was at work there too. Kemal Karpat (1990, p.136) explains that Balkan Muslims, although living in a hostile Christian European world, remained largely apolitical. However, their passive cultural-religious consciousness was easily converted to a dynamic Muslim identity when the circumstances required. Perhaps when Bulgarian Muslims were faced with an unconditional act of resistance in the most dramatic form: suicide and self-martyrdom (2000, p.3), those acted as catalyst and the Pomaks replied with repression and brutality. Ekaterina Peychinova, Director of the Museum of History in Batak describes what drove the oppressors mad: For three days and three nights the people inside the church held together, and the shooting outside did not stop for a minute. At the end of the third day they gave in and opened the gates of the church. But then they had only two options: either become Muslims or die. Every single one of them chose death. (cited in Ivanova, 2008, p.1) The horrific power of those events and the depth of feelings and emotions are overwhelming. Keeping in mind that Bulgarian Christians and Bulgarian Muslims are from the same ethnic origin and the same blood flows in their veins, have religious and cultural conversion, syncretism and assimilation have changed the latter so much that they could commit such acts and have identity switch over, allowing for full degradation of human values? This essay does not have the ambitious goal to answer all those questions. History gives the answers and it will do the same here too. Many years have gone since those ghastly days and Pomaks sense of cultural identity and national belonging has evolved and changed again as Bulgarian Muslims themselves were at the receiving end of numerous assimilation governmental campaigns and strategies from 1878 until now. Cultural identity and national belonging of Bulgarian Pomaks Due to the fact that the Bulgarian speaking Muslims took an active part in the suppressing the April uprising of 1876, they did not enjoy friendly treatment from their Christian neighbours. With the advancement of the Russian armies in 1878, retaliation began and a substantial part of the Pomaks immigrated to the Ottoman empire, refusing to live under the rule of the giaurs or infidels. Many others took part in the Rodopi mutiny and lived in the so-called Pomak republic for about eight years until 1886, when the participating villages were included in the Ottoman Empire but only until the Balkan wars (Todorva, 1998, p.9). Furthermore, in the Ottoman Population: 1830-1914 (1985, p.78), Kemal Karpat cites Ottoman statistics, indicating that the total population of the Empire rose by about 40% in the period 1860-1878 due to coercive measures by Russia and Bulgaria. He mentions that among the Balkan migrants there were large groups of Slavic-speaking Bosnians, Herzegovinians, Montenegrins and Pomaks with a negative sense of ethnic identity, as they considered themselves as Muslims but not Osmanlis (Turks). Thus, judging by the actions of the Pomaks, the question that must be asked here is: did the Pomaks have a Turkish or Bulgarian cultural and national identity at the end of the nineteen and beginning of twentieth century and is it possible to differentiate between religious and ethnic belonging? The Pomaks, who immigrated to the Ottoman Empire, had their cultural identity politicised and defined as Muslim and Turkish under the influence of the local political and ethnic culture (Karpat, 1990, p.137). Unfortunately, the Pomaks, who stayed in Bulgaria, did not have the opportunity to decide for themselves freely because during the twentieth and twenty-first centuries, they were subjected to a number of keen campaigns to accept and recognise them as part of the Bulgarian nation or narod, starting from 1920-s and continuing until the mid-80-s. In 1942, the first ever mass attempt to change the names of the Bulgarian Muslims to Bulgarian names took place. It was a result of the work of the Pomaks own organisation, called Rodina or Motherland. Consisting mainly of teachers, Rodina strove to improve the position of the Pomaks in Bulgarian society and to save them from the growing resentment and marginalisation. In the context of the Third Bulgarian Kingdom (1878 1944) and its nationalistic ambitions and assimilative tendencies, it is important to acknowledge here that Motherlands actions were justified in terms of seeking a national, cultural and linguistic unity of the Bulgarian society and the difficulties that the Pomaks could have faced, if tried to fit in that society. What is questionable here is the Pomaks desire to fit in. Although the Pomaks have, at that point, lost the very close contact with their original cultural authority, the Ottoman Empire, they were still in favour of their religious affiliation and were not willing to adapt to the fresh, language-based identity actively promoted by the modern Bulgarian state at that time (Todorova, 1998, p. 11). Another problem here is the attitude of the Christian Bulgarians, whose national consciousness was determined by religious and linguistic boundaries. Were they ready to forget the Ottoman rule and April 1876 and to accept the Pomaks as part of the Bulgarian nation and allow assimilation? Could adaptation and adoption take place and the complex issue of national identity, belonging and unity be resolved peacefully and once and for all? What is better: common national identity and national unity or multi-cultural society? During communist rule in the 1960-s, 1970-s and 1980-s, various Bulgarian governments tried to resolve the issue through numerous heavy-handed assimilation campaigns, when all Muslim names were changed to Bulgarian names, an attempt was made to form a united Bulgarian nation in order to neutralise nationalistic ambitions and claims from neighbouring Turkey. After the democratic reforms from 1989, all ethnic and religious groups in Bulgaria gained the freedom to self-identify themselves and promote their national and religious distinctiveness. All Muslim names were restored and seemingly the great effort to create a united Bulgarian national identity had ended. Hence, the national identity and cultural belonging of the Pomaks are somewhat fluid and non-defined, and the coming generations will have the chance to accomplish the process of integration or affiliation as they choose. It is, however, ultimate to accept the lessons of history and to abolish all attempts to forcefully create a single identity with identical religious or national characteristics. Cultural conversion through co-operation and co-existence is frequently welcome by small or big population groups, whilst conversion by pressure, conflict and aggressive assimilation is rejected and leads to confusion, hatred and frequently violent resistance. Conclusion In conclusion, it must be recognised here that the case of Bulgarian Muslims or Pomaks is of complex nature and the issue of defining their national identity and cultural belonging is still unresolved. There are many more questions to ask and answer and many more avenues to explore in order to establish which one of the national identity constituents is the most influential and possess the ultimate formative power. Consequently, it is the greatest regret of this work that it is impossible to analyse or develop fully all themes, ideas and debates in connection with the cultural identity, national belonging and self-perception of the Pomaks, when the number of words is restricted and there is lack of the research available. However, one humbly hopes to have offered here, merely an attempt of discussion on the important issues of cultural and religious identity and how they shape the very centre of the human concept of self. Finally, it must be emphasised here that the writing of this essay has been a vast learning experience for the author, an opportunity to study, investigate and explore the world of Bulgarian Muslims and be taught lessons that put historical and contemporary events into perspective. Bibliography Bulgarian Academy of Sciences (1982). History of Bulgaria. Sofia: BAN Press, vol. 3-7. Dimitrov, T. (2002). American witness. 3rd Ed. Geneva: Geneva press. Doinov, D., Jechev, N. Kosev, K. (2001). The April uprising and the fate of the Bulgarian nation. Sofia: Academic Press Professor Marin Drinov. Ivanova, M. (2008). St. Nedelya church in Batak. Available from: https://www.pravoslavieto.com. (Accessed: 12 April 2008). Karpat, K. (1985). Ottoman Population: 1830-1914. Madison: University of Wisconsin Press. Karpat, K. (1990). The hijra from Russia and the Balkans: the process of self-definition in the late Ottoman state. In: Eickelman, D. Piscatori, J. (Ed.). Muslim Travellers: Pilgrimage, migration, and the religious imagination. Los Angeles: University of California Press, Chapter 7, pp. 131-152. Krasin, H. (2007). Turkish brutality in Bulgaria and in the Balkan Peninsula. (Turskite porazii v Bulgaria i na Balkanskia Poluostrov). Sofia: Svetovit Press. Petrov, P. (1966). History Reader: The Rodopi mountain through the centuries. Sofia: BKP Press. Rajcevski, S. (2004). The Mohammedan Bulgarians (Pomaks). (Balgarite Mohamedani). Sofia: Bulgarian Bestseller Press. The Applied History Research Group. (2000) Old World Contacts. Available from: https://www.ucalgary.ca/applied_history. (Accessed: 14 April 2008). Todorova, M. (1998). Identity (Trans) Formation among Bulgarian Muslims. Gainesville: University of Florida Press. Voinov, G. (2006). Genocide and Holocaust against Bulgarians. (Genotsidad i Holokostat sreshtu Balgarite.) Sofia: Arateb Press.

The Evolution of the Mexican American Civil Rights...

The Evolution of the Mexican American Civil Rights Movement American civil rights were a movement against racial segregation and discrimination in the southern United Sates during the decade of 1950 ´s. thanks to these series of protest minorities started getting more independence, and more equal rights. In order that, many groups were formed like Chicanos, La Raza Unida, and Los Cinco with the purpose of obtain equality and freedom. Therefore, many court cases emerged in order to change discrimination. The Chicano movement was a cultural as well as a political movement, helping to construct new, and transnational cultural identities. The farmworkers movement called for better wages and to be protected against discrimination, the group of†¦show more content†¦Again the 14th amendment was involved in this case, claiming that segregation of Mexican-American violate California law as well as the equal protection the law clause of the fourteenth Amendment to the United States Constitution. 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Sample Resume National Open University Of Nigeria

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Cisco s CCNA Prep Center Pilot offers simulations and sample questions, beside the e-learning modules and laboratories. Computer training includes also valuable tips from CCNA professionals, in addition to expert advice, and encouragement through CCNA certification success stories. CCNA training does not requireRead MoreStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 PagesOrganizational Behavior This page intentionally left blank Organizational Behavior EDITION 15 Stephen P. Robbins —San Diego State University Timothy A. Judge —University of Notre Dame i3iEi35Bj! Boston Columbus Indianapolis New York San Francisco Upper Saddle River Amsterdam Cape Town Dubai London Madrid Milan Munich Paris Montreal Toronto Delhi Mexico City Sao Paulo Sydney Hong Kong Seoul Singapore Taipei Tokyo Editorial Director: Sally Yagan Director of Editorial Services:Read MoreDeveloping Management Skills404131 Words   |  1617 Pagesbuilt-in pretests and posttests, focus on what you need to learn and to review in order to succeed. Visit www.mymanagementlab.com to learn more. DEVELOPING MANAGEMENT SKILLS EIGHTH EDITION David A. Whetten BRIGHAM YOUNG UNIVERSITY Kim S. Cameron UNIVERSITY OF MICHIGAN Prentice Hall Boston Columbus Indianapolis New York San Francisco Upper Saddle River Amsterdam Cape Town Dubai London Madrid Milan Munich Paris Montreal Toronto Delhi Mexico City Sao Paulo Sydney Hong Kong Seoul SingaporeRead MoreManagement Course: Mba−10 General Management215330 Words   |  862 Pagestwenty-first century’s economic, social, and political churning, how will these driving factors be influenced by the brutally competitive global economy in which organizations do not have any particular geographic identity or travel under any particular national passport? What will be the effect of the rapid gyrations in markets that emphasize the difficulties that accounting practices face in determining true performance costs and that forecasting programs confront in establishing the economic determinantsRead MoreFinancial Analysis of General Electric98175 Words   |  393 Pagesits balance sheet immensely. Our Tier One Common Ratio is about 10%, well in excess of the levels set by ï ¬ nancial regulators. Now, because of our ï ¬ nancial strength and earnings power, and subject to Federal Reserve review, we expect GE Capital to resume paying a dividend this year to GE. Ultimately, the size of GE Capital depends on several factors: returns, competitive advantage, dividend capability and regulatory burdens. In the near term, GE Capital should see sustained earnings growth with good

Relationship Between Social Capital And Political...

Topic Democracies have been established in many different regions worldwide, from Asia, Eastern Europe, Latin America to North America. These governments always face concerns regarding the citizenry’s political participation, as it is the core of their ideals. Without the engagement of a vast number of individuals, the different processes of self-governance may decay and be left vulnerable to authoritarian control. But what constitutes political participation? Where do citizens harness their will to become engaged in the process? Tocqueville’s analysis of associations can be linked to the concept of social capital, which will help us understand the trends of political participation among United States citizens. This paper will examine themes including Tocqueville’s arguments on associations and its connection to social capital, decline of social capital, and the use of social media (as a form of social capital) in the 21st century through a Tocquevillean frame. H owever, others may argue that Tocqueville’s analysis on associations hardly explains the relationship between social capital and political participation. In order to fully understand the possible connection, important key terms must be defined on associations, social capital, political participation and social media. According to Tocqueville, associations unite Americans of all ages, conditions and minds to support a cause or shed light on an issue (Tocqueville). Putnam defined social capital as â€Å"civic engagementShow MoreRelatedSocial Capital : An Organization And The Power Of Action Of Individuals With Common Goals1472 Words   |  6 PagesSocial Capital Social capital is a set of relationship rules between the parties that make up a society. These rules define the participation, the organization and the power of action of individuals with common goals. Although the concept of Social Capital is not new, it became known only from the work of Robert Putnam, published in 1993: Making Democracy Work: Civic Tradition in Modern Italy. Initially the concept had been defined as a set of social relations marked by goodwill and friendlinessRead MorePotentials Of The Civil Society And Caveats1594 Words   |  7 PagesPotentials of the civil society and caveats Utilization of the social spaces created by the CSOs does not all imply that it can result to women empowerment. Civil society visibly creates spaces that offers opportunity for women to be part of the local politics and development but achieving empowerment still depends on how they perform and negotiate in the spaces. In most cases, women’s participation in the CSOs does not challenge patriarchal controls. As shown by Mudege and Kwangwari (2013), resourcesRead MoreCivil Society : A Necessary Condition For Democratization1136 Words   |  5 PagesDespite its role as a necessary condition for democratization, civil society only constitutes one half of the dichotomy of sociopolitical development; social capital represents the second half. The level of social capital, which occupies the role of currency used to invest in civil society, determines the efficacy and nature of civil society in a new democracy. In order to successfully transition to a democracy, three necessary cond itions must be met: the first condition of democracy today is thatRead MoreHuman Capital Accumulation And Reducing Inequality1270 Words   |  6 Pagesfundamentally connected to building human capital accumulation and reducing inequality. However, the previous examination of Bolsa Familia has shown there is no significant improvement in indicators of nutrition, growth, anaemia and cognitive development among the recipients of Bolsa Familia. Thus, to assure CCT programmes will contribute to eventual outcomes of human capital accumulation requires an extension of CCT programs towards the quality of provision in social services, particularly those whichRead MoreUnited States Election Project Headed By Dr. Michael Mcdonald At University Of Florida961 Words   |  4 Pagesminorities, to exercise the right to vote. In recent history, there has been a reported decrease in voter turnout for both minor and major elections such as mid-term and presidential elections. Some of the causes for this decrease are inequality, social capital and election day conditions; all of which minorities are subject to. Most of whom we consider to be regular voters,or those that are sure to vote, are wealthy, older, educated, white, and church attending people. They are usually more involvedRead MoreWhy Social Capitol Is Important For The United States Of Canadian Political Affairs1398 Words   |  6 PagesCanadian political affairs. This will help Canadian society in the long term as it allows for a clearer understanding on how it is that their marginalized immigrant populous desires to be represented. Canada’s diverse population has various needs, and ethnic minorities are amalgamated as outliers as they continue to experience various forms of persistent inequality in the shape of social exclusion (and more specifically, social capitol). The purpose of this essay is to demonstrate why social capitolRead MoreHealth And Social Policy : An Overarching Policy Objective1480 Words   |  6 Pages 2139283B Health and Social Policy in Contemporary Context (Level Three) MA Health and Social Policy 2015 Karen Wright 3000 words In what ways are communitarian frameworks such as social capital useful for understanding and addressing social problems? Critically assess its suitability as an overarching policy objective. This essay aims to critically analyse the use of social capital as a policy objective in relation to tackling re-offending criminalRead MoreSouth Kore A Case Of Successful Late Development Under State Authoritarianism Essay1634 Words   |  7 Pagesperceived as a highly corrupt due to the strong relationship between the state and Chaebol (big business). The era of rapid industrialisation and the strong relationship between the state and the Chaebol contributed to the uncertainty of the state-business relationship between social circles (Thirkell-White: 2002). As the Chaebol and the state were heavily interdependent; the Chaebol were significant providers of welfare, in return for financing the political functions of the state. Eventually, the ChaebolRead MoreA Student s Cultural Capital Essay1474 Words   |  6 PagesA student’s cultural capital will have an impact on their education. It will either be positive or it can be negative for the child. In this essay I will explai n the idea of cultural capital and then use it to analyse the impact it has had on education in different settings. The first educational setting I will discuss is a story called Butterflies, written by Patricia Grace (2002), and the second being the contrast in education between high and low decile schools in New Zealand. This essay willRead MoreThe Participatory Irrigation Management Policy1261 Words   |  6 Pagesselected case study investigates the relationship of community (farmers) participation in policy formation towards rural development of Sri Lana. In this case (Merrey et al., 1992) the alternative approaches to encourage public participation was highlighted aiming rural development by participation in irrigation management. Both the government and NGO’s (non-governmental organisations) jointly implemented a series of activities for enhancing farmer participation in irrigation management. It has been

Critical Analysis of Problems and Issues in Education...

The School Voucher program was designed to give families a choice about where their children could go to school. The program offered a fixed dollar amount each year to put toward a child’s tuition. Their choices ranged from private or parochial schools, these are schools that many of these children may not experience otherwise. Charter schools were also options because they are run much like private schools. The thought behind voucher programs is that a sense of competition would be created. The hope is that a higher educational output and an improved level of education would be provided. Proponents of the program believe that children from poor public school districts should have the same opportunity for quality education as kids in†¦show more content†¦Although, the system would help some students they would not help them all, vouchers are offered in limited numbers. As each state works through this political quagmire, the debate continues. School vouchers are not the savior to public education that they set out to be, as long as the vouchers are not offered to everyone equally. Funding to public education continues to be under siege so allocating funding toward a voucher program that everyone can not access may not be the best use of these dollars. The assumption that a sense of competition may develop among schools for the best and the brightest may be true but what about schools that can not compete. What happens to the children that will be left behind? Is the federal government prepared to improve public schools that are suffering from lack of funds? â€Å"School voucher programs undermine two great American traditions: universal public education and the separation of church and state† (Anti-Defamation League, 2005). While researching the voucher system this writer found that there are several factors to take into consideration such as: is the use of funds for the voucher program the best use of educational funds, what happens to the kids left behind in the public schools who do not get a voucher or can not afford to take advantage of the option,Show MoreRelatedCritical Opinion On Critical Thinking1401 Words   |  6 Pagesface various challenges that require solutions. Most of the time we are able to solve these problems with minimum effort, at other times, however, the problems may be more complex and solutions to them may not be readily available. This will present us with various challenges and may require us to employ critical thinking. Critical thinking is an important skill burden of responsibility of ensuring the problems of a contemporary society are understood and well interpreted and a solution presented. AsRead MoreTechnological Advancements Changed The Lives Of Americans Essay1586 W ords   |  7 PagesNumerous technological advancements changed the lives of Americans. The latest digital age has presented us with an abundance of opportunities to learn and advance from. New technological advances increases the need for higher level thinking and problem solving in the twenty-first century. The job of new technological advances is not to replace a teacher, but to enhance and create new experiences though them. In Project Classroom Makeover, author Cathy Davidson, claims that the current educationalRead MoreClassification And Interpretation Of Research Essay1451 Words   |  6 Pagesobjectives and answer the questions (Cooper Schindler, 2013). critical analysis of each definition Similarities are: Data collection, result finding. Differences are: It can be in systematic way or the person who is doing research, by his way. Conclusion is: The definition are written in different ways but the meanings are same. 2b. The relationship between research and problem solving is; :-The relationship here is that if problems in a particular firm or organisation arises it has to be solvedRead MoreEssay on EDU701 COURSE1519 Words   |  7 PagesEDU701 Education and Human Development Semester: Sep 2013 Year: 2013 Phone: 03-55227401 Core Person /Instructor: Associate Prof. Dr. Ros Aizan Yahaya Email: dr.rosyahaya@gmail.com Office Hours By Appointment Texts Fagerlind, Ingemar and Saha, Lawrence, J. (1986). Education and National Development: A Comparative Perspective, New York: Pergamon Press. Ohmahe, Kenichi (1991), Beyond National Borders, Tokyo: Bantam Books. Olson, David, R. (Ed) Torrance, N. (Ed) (1999). Handbook of Education andRead MoreCritical Analysis On The Philosophy Of Control1478 Words   |  6 PagesAPPLY YOUR SKILLS 1 APPLY YOUR SKILLS 2 Apply Your Skills: Case for Critical Analysis Learner Name Kaplan University GM501-01: Management Theories and Practices II Dr. Carrie A. O?Hare February 10, 2016 Five Stars: Critical Analysis on the Philosophy of Control Introduction The new Teacher Evaluation System implemented by the State Department of Education is in question. There are issues with the like lack of accuracy and unfair evaluation practice because of excessive powerRead MoreProblems with Ethnicity and Race in the Classroom855 Words   |  3 PagesEDUC 1104: Ethnicity and Race remain significant problems in today’s British education system. Discuss. In today’s British education system there still are significant problems regarding ethnicity and race. The problems include the idea that specific races are not doing as well as their counterparts even though they may be taught in the same way yet there are suggestions to say that the education system is institutionally racist. Can this explain why some races do better than other races? EthnicityRead MoreExamples Of Critical Thinking And Abortion1564 Words   |  7 PagesCritically Thinking and Abortion Critical thinking is one of the most valuable tools that an individual can use in their lives to solve a problem. There are many groups of dynamics within a situation that can influence it such as religion, gender, age, culture, and even ethnicity. In this essay, I will focus on diversity and ethics when thinking critically and the roles that they play when trying to solve a problem, specifically abortion. When exposing diversity in critical thinking, it enables a wideRead MoreLiberal Arts Education : Becoming A Successful Consultant At Boston Consulting Group969 Words   |  4 Pagesperception of Liberal Arts education has started to evolve over the years. Initially, Liberal Arts education was considered as a form of elitist education where nobles tried to expand on their knowledge on different topics rather than developing certain skills. However, as time is passing Liberal Arts education is becoming synonymous with personal development and critical thinking. While some people still believe that for a secure financial standing practical education such as going to a businessRead MoreEssay on austin educationalissues1652 Words   |  7 Pagesï » ¿ Current Issues in Education Debra Austin EDL 807/History and Politics of K-12 Education October 22, 2014 Current Issues in Education Introduction There are a number of critical issues and controversies in K-12 education today. 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Executive Summary of Target Corp. and JCPenney Example

Essays on Executive Summary of Target Corp. and JCPenney Research Paper Target Corporation and JC Penny are both large companies that have a lot to offer. Both companies have a strong base and have been in business long enough to know and understand what works and what don’t work. Each business offers shares, company benefit packages and both donate to charities. Target and JCP both offer a department store credit account and are easy to compare since they both offer similar services. Although they may seem similar in terms of what they offer, one business is the better business. One company offers something the other company does not. Target Corporation started out as Dayton Dry Goods in the 1900’s. Since then Target has grown largely and the bull’s eye trade mark is known all over the world. Target gives to numerous charities including education and military services. Target also has been shown to be so profitable and generous that since the 1940’s has given 5% of earnings to the community. This makes target and ideal business to the economy. Not only does Target supply jobs and manufacture many of their own goods which supplies more jobs, Target gives money to the community which is used to fuel the economy. Target is a family owned business which means it looks out for family and cares about others families. This makes Target Corporation a great company to work for and do business with. Target has proven to be great for investors. Shares stay near 50.00 a share and are associated with the New York Stock Exchange. Target has an estimated 2011 sales of $67,390.0M, this is a 17.4% income growth. Target has over 355,000 employees. JC Penny is also a popular business and has been around for a long time. JC Penny was established in the 1900’s and was also a dry goods store. In just a few decades JC Penny has grown to over 2,000 retail stores and was widely known among many. The popular JC Penny catalogue debuted in 1963 and is said to be one of the contributors to JC Penny’s large growth. JC Penny is known for giving back to the community and is a large supporter of youth development. This is beneficial to communities where JC Penny stores are located. JC Penny is a great contributor to the community and is responsible for over 150,000 jobs. JC Penny is traded on the New York Stock Exchange and is currently worth around 28.00 a share. Recently JC Penny has shown an increase in the stock market and is still actively competing with its number one competitor Target Corporation. JC Penney has an estimated $17 million in annual sales. This is a decrease from previous years. Overall, both companies are promising and show good hopes for investors and anyone affiliated. If choosing which company to purchase, Target Corporation is the better buy and the better business. Target Corporation employs more employees, gives more back to the community and has a better earnings potential due to the variety of goods sold. Although JC Penney also has a lot to offer, Target Corporation is the better buy and better for the economy.

Palliative Care Services And Facilitate †MyAssignmenthelp.com

Question: Discuss about the Palliative Care Services And Facilitate. Answer: Introduction The government has emphasized on the need of developing aged care policies for the purpose of assisting healthy ageing. The Victorian legislation has reviewed the palliative care services and facilitate the access to expert care for all the people facing the end of life. It is clear the people in their final stage of life ought to expect care and comfort. This indeed ensures that there is quality life in the remaining days. It is evident that in the Australian government there is little written policy about the care of the dying (Zeng, Crimmins, Carriere, Robine, 2016). An analysis was taken on the aged care and palliative policy documents, this included checking on channel to establish the different literature used to keep the record. The documents reviewed included the mainstream media, academic literature, press releases and the Australian government policy documents. The attitude of people have changed recently on the issues in palliative care, death and dying in the aged care. Naturally it is shaped by factors in the cultural beliefs, experiences such as war and accident loss, and the religious or spiritual beliefs (Finch, 2014). Policies promoting autonomy There is need to recognized and embrace autonomy in different ways in aged care and palliative. This is individual responsibility and decision making that are key in this kind of care. The government has come up with ways to facilitate this policies. One of the ways is the incorporation of the consumer voice, in the advanced care plan. This means that people can express the wish to end life, can have different choices and in the jurisdiction of and scope in the approach. The government has the standard clinical practices and observes the wishes of the family. This gives the individual the right to have the personal aspect of deciosion making. He reason to end life should be based on the dying persons case. The government has a strategy to roll out all its citizens to the opportunity to register to the end life plan. The government has effectively set out the age-friendly community. The society should have in mind measures of maintaining the aged population to have a successful ageing tis community the aged are considered in the decision makings of the government plans. The community adopts to the death and dying experiences without any major disruptions to their activities (Wykle, Whitehouse, Morris, 2015). Provision of health education inclusive of the death education is also very critical in the aged community. In this case it is an expressed concern by the physicians and included in the government policies. The Australian parliament report on future ageing showed that awareness was key on the palliative care. Social support is also a key thing that the government has facilitated. The old age people for a long time has lacked and an alternative solution has to be developed in this case. Socialization aspect is very healthy in the old age transition period, so for the old people this kill their loneliness which they are very vulnerable with. Social support add the continuity in the relationship and builds up a sense of bond with the aged (Haber, 2013). The government has enhanced the interpersonal reorientation, which encourages the identity of the aged people, concerns and needs that attributed. Conclusions Health promotion and the palliative care is an appropriate development in the end of life care, mostly in the old age. This enhances the idea of a dignified death in the degenerative diseases mainly cancer. Both address the need to look into the relationships of people who die after long life suffering with chronic illnesses. The government have come up with the policies and measure to enhance a good end of life. References Finch J ( 2014 ). Evaluating mental health services for older people . Oxford : Radcliffe Publishing . Haber D ( 2013 ). Health promotion and ageing: practical applications for health professionals , 4 th edn. New issues in health . New York : Springer . Wykle M , Whitehouse P , Morris D (eds) ( 2015 ). Successful ageing through the life span: intergenerational York : Springer . Zeng Y , Crimmins E , Carriere Y , Robine J (eds) ( 2016 ). Longer life and healthy ageing . New York :