"This volume brings together leading sociologists and anthropologists to break new ground in the study of cultural violence. First sketched in Raphael Lemkin's seminal writings on genocide, and later systematically defined by peace studies scholar Johan Galtung, the concept of cultural violence seeks to explain why and how language, symbols, rituals, practices, and objects are so frequently in the crosshairs of socio-political change. Recent conflicts in the Middle East, Africa, and Central Asia, along with renewed public interest in the repertoire of violence applied to the control and erasure of indigenous populations, highlights the gaps in our understanding of why cultural violence occurs, what it consists of, and how it relates to other forms of collective violence"--
This volume brings together leading sociologists and anthropologists to break new ground in the study of cultural violence. First sketched in Raphael Lemkin’s seminal writings on genocide, and later systematically defined by peace studies scholar Johan Galtung, the concept of cultural violence seeks to explain why and how language, symbols, rituals, practices, and objects are so frequently in the crosshairs of socio-political change. Recent conflicts in the Middle East, Africa, and Central Asia, along with renewed public interest in the repertoire of violence applied to the control and erasure of indigenous populations, highlights the gaps in our understanding of why cultural violence occurs, what it consists of, and how it relates to other forms of collective violence.
Addresses the need for a moral revolution and a renewed ethic of justice, responsibility, and community. Recognizes impressive examples in dioceses, parishes, and schools across the country.
Cultural Genocide and the Protection of Cultural Heritage examines the various lenses through which the international community defines attacks on cultural heritage—legal, accountability, security, counterterrorism, and atrocity prevention—and proposes a sixth, cultural genocide, that can be used to recast the debate over how to best protect the world’s cultural heritage.
Critical Perspectives on Cultural Memory and Heritage focuses on the importance of memory and heritage for individual and group identity, and for their sense of belonging. It aims to expose the motives and discourses related to the destruction of memory and heritage during times of war, terror, sectarian conflict and through capitalist policies. It is within these affected spheres of cultural heritage where groups and communities ascribe values, develop memories, and shape their collective identity.
Jared Diamond and other leading scholars have argued that the domestication of animals for food, labor, and tools of war has advanced the development of human society. But by comparing practices of animal exploitation for food and resources in different societies over time, David A. Nibert reaches a strikingly different conclusion. He finds in the domestication of animals, which he renames "domesecration," a perversion of human ethics, the development of large-scale acts of violence, disastrous patterns of destruction, and growth-curbing epidemics of infectious disease. Nibert centers his study on nomadic pastoralism and the development of commercial ranching, a practice that has been largely controlled by elite groups and expanded with the rise of capitalism. Beginning with the pastoral societies of the Eurasian steppe and continuing through to the exportation of Western, meat-centered eating habits throughout today's world, Nibert connects the domesecration of animals to violence, invasion, extermination, displacement, enslavement, repression, pandemic chronic disease, and hunger. In his view, conquest and subjugation were the results of the need to appropriate land and water to maintain large groups of animals, and the gross amassing of military power has its roots in the economic benefits of the exploitation, exchange, and sale of animals. Deadly zoonotic diseases, Nibert shows, have accompanied violent developments throughout history, laying waste to whole cities, societies, and civilizations. His most powerful insight situates the domesecration of animals as a precondition for the oppression of human populations, particularly indigenous peoples, an injustice impossible to rectify while the material interests of the elite are inextricably linked to the exploitation of animals. Nibert links domesecration to some of the most critical issues facing the world today, including the depletion of fresh water, topsoil, and oil reserves; global warming; and world hunger, and he reviews the U.S. government's military response to the inevitable crises of an overheated, hungry, resource-depleted world. Most animal-advocacy campaigns reinforce current oppressive practices, Nibert argues. Instead, he suggests reforms that challenge the legitimacy of both domesecration and capitalism.
Through this volume, UNESCO aims to further reflection on the major changes facing the international community today: how to replace the existing culture of violence with a culture of peace. The text presents contributions by eminent peace researchers, philosophers, jurists and educators on the multiple facets of a culture of peace. The contributors underline the universal nature of a culture of peace - some delve into its very concept, others analyze the manner in which it is achieved, while others concentrate on the global endeavour to which UNESCO is dedicated.
In The Politics of Language Oppression in Tibet, Gerald Roche sheds light on a global crisis of linguistic diversity that will see at least half of the world's languages disappear this century. Roche explores the erosion of linguistic diversity through a study of a community on the northeastern Tibetan Plateau in the People's Republic of China. Manegacha is but one of the sixty minority languages in Tibet and is spoken by about 8,000 people who are otherwise mostly indistinguishable from the Tibetan communities surrounding them. Recently, many in these communities have switched to speaking Tibetan, and Manegacha faces an uncertain future. The author uses the Manegacha case to show how linguistic diversity across Tibet is collapsing under assimilatory state policies. He looks at how global advocacy networks inadequately acknowledge this issue, highlighting the complex politics of language in an inter-connected world. The Politics of Language Oppression in Tibet broadens our understanding of Tibet and China, the crisis of global linguistic diversity, and the radical changes needed to address this crisis.
