Relevant bibliographies by topics / Cultural cleansing

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Cultural cleansing'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Cultural cleansing"

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Kaufman, K. R., and D. L. Kaufman. "Themes in cultural competence: Ritual cleansing and medicine noncompliance." European Psychiatry 22 (March 2007): S340—S341. http://dx.doi.org/10.1016/j.eurpsy.2007.01.1162.

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Karaganov, Sergei A. "A Cleansing Crisis?" Russia in Global Affairs 19, no. 1 (2021): 32–42. http://dx.doi.org/10.31278/1810-6374-2021-19-1-32-42.

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Nanninga, Pieter. "“Cleansing the Earth of the Stench of Shirk”." Journal of Religion and Violence 7, no. 2 (2019): 128–57. http://dx.doi.org/10.5840/jrv2019112266.

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Current research on jihadism is dominated by the policy and security perspectives that characterize terrorism studies, leaving jihadist culture underexplored. As a result, jihadist violence is typically studied as instrumental actions related to the organizers’ strategic objectives. This paper, however, argues the violence should also be studied as a cultural practice, focusing on its symbolic aspects and cultural meanings for the actors involved. For this purpose, the paper focuses on the case of the Islamic State and, particularly, on the theme of purification in relation to the group’s violence. The relationship between violence and conceptions of purity/pollution is a longstanding theme in research on fundamentalism and mass violence, but these studies have hardly been integrated in the study of jihadism. This paper does so by relating insights from these fields to the case of the Islamic State. Drawing from the author’s extensive archive of Islamic State media releases, it identifies three types of violence to which conceptions of purity/pollution are central: the destruction of cultural heritage, the targeting of non-Muslim minorities, and the punishment of alleged sinners and spies. These acts of violence, the paper argues, are deemed to purify space, society, and the Muslim community, respectively. Perceiving the Islamic State’s violence from this perspective, provides insights into the cultural meanings of the Islamic State’s violence for the perpetrators and their supporters, and thus for grasping the appeal of the group that has become infamous for its bloodshed.
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Foradori, Paolo. "Protecting cultural heritage during armed conflict: the Italian contribution to ‘cultural peacekeeping’." Modern Italy 22, no. 1 (December 20, 2016): 1–17. http://dx.doi.org/10.1017/mit.2016.57.

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World cultural heritage is under systemic attack on several crisis fronts, most notably in Mesopotamia, where ISIS is practising a deliberate and highly sophisticated strategy of ‘cultural cleansing’. Through its newly established Task Force, Italy is leading the international community’s efforts to strengthen the protection regime by including a cultural component in the mandates of peacekeeping interventions. The Italian contribution distinguishes itself, thanks to its capacities and capabilities, in fulfilling the military, police and cultural tasks of ‘cultural peacekeeping’ and in meeting the needs of the international intervention in the crucial entry and exit phases. Moreover, Italy’s commitment to protecting cultural heritage fits perfectly with the distinctive features of Italy’s international identity and role while at the same time serving the country’s national interests by increasing its standing and visibility in world affairs.
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Curp, T. David. "‘Roman Dmowski Understood’: Ethnic Cleansing as Permanent Revolution." European History Quarterly 35, no. 3 (July 2005): 405–27. http://dx.doi.org/10.1177/0265691405054217.

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Snyder, T. "The Causes of Ukrainian-Polish Ethnic Cleansing 1943." Past & Present 179, no. 1 (May 1, 2003): 197–234. http://dx.doi.org/10.1093/past/179.1.197.

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Bar-On, Mordechai. "Cleansing history of its content: Some critical comments on Ilan Pappe'sThe Ethnic Cleansing of Palestine." Journal of Israeli History 27, no. 2 (September 2008): 269–75. http://dx.doi.org/10.1080/13531040802284130.

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Walasek, Helen. "Cultural heritage and memory after ethnic cleansing in post-conflict Bosnia-Herzegovina." International Review of the Red Cross 101, no. 910 (April 2019): 273–94. http://dx.doi.org/10.1017/s1816383119000237.

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AbstractThis article draws on my book Bosnia and the Destruction of Cultural Heritage,1 which incorporates ground-breaking fieldwork in Bosnia-Herzegovina and extensive research, and on my subsequent research and fieldwork in the post-conflict country. In the article, I explore the meaning that restoration and reconstruction of cultural heritage intentionally destroyed during conflict can have, particularly to the forcibly displaced. With the protection of cultural heritage increasingly being treated as an important human right and with the impact that forcible displacement during armed conflict has on cultural identity now in the spotlight, the importance of cultural heritage for those ethnically cleansed in Bosnia-Herzegovina during the 1992–95 war (both those who returned and those who did not) has relevance for considerations of contemporary post-conflict populations.
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STRANGLEMAN, TIM, and IAN ROBERTS. "LOOKING THROUGH THE WINDOW OF OPPORTUNITY: THE CULTURAL CLEANSING OF WORKPLACE IDENTITY." Sociology 33, no. 1 (February 1999): 047–67. http://dx.doi.org/10.1017/s0038038599000036.

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Strangleman, Tim, and Ian Roberts. "Looking through the Window of Opportunity: The Cultural Cleansing of Workplace Identity." Sociology 33, no. 1 (February 1999): 47–67. http://dx.doi.org/10.1177/s0038038599000036.

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Dissertations / Theses on the topic "Cultural cleansing"

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Balke, Laura. ""Kultureller Genozid" als potenzieller Straftatbestand." Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2018. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-236081.

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„We need to defend culture – source of resilience and resistance, of belonging and identity – as a wellspring to rebuild and restore normality in societies in crisis” – mit diesem Aufruf forderte die ehemalige UNESCO-Generaldirektorin Irina Bokova eine Reaktion der internationalen Gemeinschaft auf die Schändungen materieller und immaterieller Kulturgüter durch die Terrormiliz IS im Irak und Syrien. So besteht Palmyra – Symbol kultureller Vielfalt und interkulturellen Dialogs – zwar in seinen Grundfesten fort, die Zerstörung von Statuen, Vandalismus an prähistorischen Tempeln und Sprengungen des Triumphbogens lassen Experten jedoch schlussfolgern: „Palmyra remains, but its legacy is forever transformed“. Die Zerstörung materiellen Kulturerbes bildet längst nicht alle Schandtaten der Terrormiliz ab; gleichzeitig trachtet sie nach der Zerstörung der distinkten Kultur ganzer Volksgruppen. In ihren Angriffen auf die Jesiden blieb es nicht bei der Zerstörung heiliger Schreine. Auch immaterielle Ausdrucksformen von Kultur sind Gegenstand systematischer Angriffe. Durch Zerstörung materieller und immaterieller Kulturgüter zeichnete der IS verantwortlich für „unprecedented cultural eradication“. Irina Bokova folgerte, „we are witnessing what can be described as ‚cultural cleansing‘ on an unprecedented scale.“ Eine wichtige Rolle in der Bestrebung, die Kulturen der Welt vor solchen Gräueltaten zu schützen, kommt der strafrechtlichen Ahndung letzterer zu. Vor diesem Hintergrund hält der Terminus kultureller Genozid Einzug in die Debatten. Die vorliegende Abhandlung führt zunächst in das Konzept kulturellen Genozids ein und analysiert seinen Status nach geltendem Recht. Daraufhin erfolgt eine Analyse der neueren Völkerrechtspraxis, um festzustellen, inwiefern im Hinblick auf die rechtliche Behandlung des kulturellen Genozids Reformbedarf besteht. Sodann werden Reformmöglichkeiten vorgestellt und bewertet. Am Ende dieses Beitrages soll ein Überblick über den Mehrwert eines potenziellen Straftatbestands kulturellen Genozids und zukünftige Schritte in Reaktion auf die derzeit von Extremisten begangenen Verbrechen an Kultur stehen.
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Pressley, Brandon Alan. "Cultural identity and the people of the North Caucasus." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-2792.

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During Soviet Russia, there was an active policy of forced assimilation of minorities into one cultural identity: Russian. This loss of cultural identity came in many forms of resettlement, deportation, discriminatory language policies and economic practices. All of these policies and actions led to large groups of people from the North Caucasus giving up their unique cultural identity and adopting the Russian cultural identity. Many of the policies and actions of the Soviet Union reflected the actions of the United States during the forced assimilation process of the Native Americans. Throughout this process of losing their cultural identity, the people of the North Caucasus could have maintained their unique cultural identity at home or in the local school system, but chose not to for various reasons. This choice to shed their own cultural identity and adopt the Russian identity has had detrimental effect s on the region and some cultures are on the brink of extinction. Not all the people of the North Caucasus willingly assimilated and accepted the Russian way of life; the Chechens have fought the Russians since their first excursion into the North Caucasus and continue to fight to this day for independence and freedom.
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Tlhako, Regina Kgabo. "Exploring socio-economic, cultural and environmental factors influencing young women's vulnerability to HIV : a study in Sunnyside (Pretoria)." Diss., 2016. http://hdl.handle.net/10500/22062.

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Women face a greater risk of HIV infection worldwide than men. This study explored socio-economic, cultural and environmental factors influencing young women’s vulnerability to HIV. A quantitative explorative study was conducted among young women in Sunnyside, Pretoria. A sample of 158 young women in the age group 18 to 24 years from all language groups was randomly selected to participate in this study. The findings showed that poverty, peer pressure and multiple sexual partners were the main factors that influenced young women in Sunnyside’s vulnerability to HIV. Behavioural change and social change were recommended as long-term processes, which need to be taken into consideration. Findings from the Sexual Relationship Power Scales show that young women between 18 and 21 years experience physical abuse, emotional abuse, sexual abuse and forced sex in their relationships. The study concluded with specific recommendations for the successful implementation of policy makers and planners to protect women.
Health Studies
M.A. (Social Behaviour Studies in HIV/AIDS)
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Chiu-hua, Tsai, and 蔡秋華. "The “inward” and “outward” Exorcising Culture: Yehliu Cleansing of the Harbor Festival of Baoan Temple." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/19615619899185962422.

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碩士
華梵大學
東方人文思想研究所
105
Exorcising is the religious activities that expel the evil force. In order to dealing with natural disasters, and the impact and harm causing by unexpected factors in life, the early ancestors placed their hope for auspiciousness to worship of the gods, carried out wizardry ceremony, and laid the talismans in hope of expelling evil and leading their happy life. Exorcising culture is mainly divided into two parts: the exorcising ceremony and the talismans. Exorcising ceremony is the remnant of an ancient witchcraft, the “Nuo culture”. Through specific witchcraft process, exorcising ceremony can expel the evil spirits; talismans, on the other hand, were objects empowered to have the ability to exorcising evils. Because of cultural transformation, the atmosphere of exorcising culture is no longer strong, but we should maintain a pious attitude. In order to facing the unforeseen future, our ancestors developed the culture of alleviating “inner” feelings of insecurity and resisting the “outer” disasters; we should be respectful of it. Hoping that the understanding of the traditional exorcising culture can give us spiritual help, and thus the spiritual pillar of facing inward and outward challenges. By means of recording the Yehliu Cleansing of the Harbor Festival of Baoan Temple, with a history of over one hundred and eighty years, in Yehliu, Wanli Dist., New Taipei City, to interpret its meaning to local residents in Yehliu. The ritual was carried out by a group of eight men raising the ambrosial palankeen of the Holy Emperor Kai-Jang. The Palankeen first rushed towards the sea to have the harbor cleansed and the evils banished, and then the fire-walking rite. This is the one and only religious activity in Taiwan that contains both water and fire element; people look forward to the God’s power to clean the harbor’s filthiness so that the sail would be safe and fishery harvesting would be rich.
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Mokotong, Matshilane. "The action of dependants from a comparative and an African perspective." Thesis, 2018. http://hdl.handle.net/10500/25627.

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The available sources on the dependency action in South Africa do not mention the presence or absence of traditional values. This study was prompted by a simple curiosity to discover the traditional legal values of the dependency action for loss of support. Accordingly, the study critically examines the action of dependants for loss of support and other related losses in South Africa, Botswana and Lesotho from an African perspective. It then compares this to its application in Australia, a country that is known for its recognition and inclusion of indigenous Australian customary law. The study recommends that traditional values should be preserved in the records of the legal system, as it might stimulate a discussion, which could lead to the culmination of a single dependency action tailored to fit the whole nation and all its different cultures and religions.
Private Law
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Books on the topic "Cultural cleansing"

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Community, Baháʼí International. The Baháʼí question: Cultural cleansing in Iran. New York (866 United Nations Plaza, Suite 120, New York, 10017): Baháʼí International Community, 2005.

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Ethnic Cleansing in the Balkans. London: Taylor & Francis Inc, 2004.

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Ethnic cleansing in the Balkans: Nationalism and the destruction of tradition. New York: Routledge, 2002.

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M, Mahmoud Ibtisam, ed. A selected socio-legal bibliography on ethnic cleansing, wartime rape, and genocide in the former Yugoslavia and Rwanda. Lewiston, [N.Y.]: E. Mellen Press, 2004.

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Cultural Cleansing in Iraq. Pluto Press (UK), 2010.

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Conversi, Daniele. Cultural Homogenization, Ethnic Cleansing, and Genocide. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.139.

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Cultural homogenization is understood as a state-led policy aimed at cultural standardization and the overlap between state and culture. Homogeneity, however, is an ideological construct, presupposing the existence of a unified, organic community. It does not describe an actual phenomenon. Genocide and ethnic cleansing, meanwhile, can be described as a form of “social engineering” and radical homogenization. Together, these concepts can be seen as part of a continuum when considered as part of the process of state-building, where the goal has often been to forge cohesive, unified communities of citizens under governmental control. Homogenizing attempts can be traced as far back as ancient and medieval times, depending on how historians choose to approach the subject. Ideally, however, the history of systematic cultural homogenization begins at the French Revolution. With the French Revolution, the physical elimination of ideological-cultural opponents was pursued, together with a broader drive to “nationalize” the masses. This mobilizing-homogenizing thrust was widely shared by the usually fractious French revolutionary elites. Homogenization later peaked during the twentieth century, when state nationalism and its attendant politics emerged, resulting in a more coordinated, systematic approach toward cultural standardization. Nowadays, there are numerous methods to achieving homogenization, from interstate wars to forced migration and even to the more subtle shifts in the socio-political climate brought about by neoliberal globalization.
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Maryland, My Maryland: The Cultural Cleansing of a Small Southern State. Shotwell Publishing LLC, 2016.

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Cultural Cleansing In Iraq Why Museums Were Looted Libraries Burned And Academics Murdered. Pluto Press (UK), 2010.

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Dahlman, Carl T. Geographies of Genocide, Ethnic Cleansing, and War Crimes. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.198.

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Extreme political violence, i.e., genocide, ethnic cleansing, and war crimes, can be examined within three explanatory frameworks important to geographical thought: nature and society; spatial identities; and geopolitics. Extreme violence is often closely associated with humanity’s failure to overcome human nature. These are fundamentally geographical concerns in the sense that they relate to geography’s central interest in humans and their environment. Scholarly works abound with Hobbesian images, often presenting primitive violence as a pervasive social condition in the absence of an effective ruler. The literature on state failure presumes the same contradiction between nature and the social-political order, but in reverse: without a conventional sovereign, social conflict emerges over basic resources. These theories suggest that the causes of extreme political violence can be identified at the intersection of nature and society, where human behavior cannot be extricated from its biological and environmental condition. Identity is understood primarily as cultural difference. Identities are an important element in any explanation of extreme political violence given that it stems from conflict between sociopolitical groups that are defined by some degree of cultural difference. Classical geopolitical analysis of extreme political violence has retained environmental and biological factors as ultimate causes. They assume that scarcity of resources and population growth drive culture, territorialism, and conflict. In contrast, contemporary and critical approaches focus on the language and action of politics, such as statecraft, diplomacy, and popular mobilization.
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Whose Memory? Which Future?: Remembering Ethnic Cleansing and Lost Cultural Diversity in Eastern, Central and Southeastern Europe. Berghahn Books, 2018.

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Book chapters on the topic "Cultural cleansing"

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Varvin, Sverre. "Genocide and ethnic cleansing." In Psychoanalysis in Social and Cultural Settings, 20–38. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003206057-3.

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Kiconco, Allen. "Culture, Spirituality and Cleansing Rituals." In Gender, Conflict and Reintegration in Uganda, 33–68. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge studies on gender and sexuality in Africa: Routledge, 2021. http://dx.doi.org/10.4324/9781003025979-2.

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Soehnchen, R. "Structure of Human Skin, and Influence of Environmental Factors Such as pH on the Growth of Keratinocytes — Results of Cell Culture Experiments." In Skin Cleansing with Synthetic Detergents, 109–15. Berlin, Heidelberg: Springer Berlin Heidelberg, 1992. http://dx.doi.org/10.1007/978-3-642-50146-3_14.

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Friedman, Emily C. "Afterword: Novel Knowledge, or Cleansing Dirty Data: Toward Open-Source Histories of the Novel." In Data Visualization in Enlightenment Literature and Culture, 351–70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54913-8_10.

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AbstractThis afterword discusses the most important, most under-rewarded, and most unsexy aspect of data visualization: the production and use of reliable underlying data. Starting from the premise that visualizations are only as good as their underlying evidentiary base, Freidman addresses the contributions of digital projects that have laid the foundation for such practices, including massive multi-institution projects like Orlando, mid-sized projects like The Early Novels Database (END), and the author’s own small-scale project, Manuscript Fiction in the Age of Print (MFAP). Following this assessment, the author proposes a set of guidelines for best practices in creating new data so that amendable, transformable visualizations can be produced, built on collective knowledge.
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Service, Hugo. "The ‘Cleansing’ of Culture in Germany’s Lost East after the Second World War." In Rewriting German History, 82–99. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137347794_5.

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"Post-communist Landscape Cleansing." In Cultural Landscapes of Post-Socialist Cities, 109–48. Routledge, 2016. http://dx.doi.org/10.4324/9781315575315-5.

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"Wrath: Purging, Cleansing and Appropriating the Deviant Other." In Cultural Expressions of Evil and Wickedness, xvii. Brill | Rodopi, 2003. http://dx.doi.org/10.1163/9789401200974_003.

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Isakhan, Benjamin, José Antonio González Zarandona, and Taghreed Jamal Al-Deen. "Cultural Cleansing and Iconoclasm Under the Islamic State." In Sites of Pluralism, 181–94. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052713.003.0009.

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This chapter analyzes the destruction of heritage perpetrated by the "Islamic State" (IS) in Iraq and Syria. It takes as its empirical focus the targeting of both Yezidi and Christians and their heritage in Iraq and Syria. To date, little attention has been paid to the intersection between the human suffering and the heritage destruction undertaken by the IS. This chapter also examines the cultural cleansing undertaken by the IS against these two fragile minorities by also looking at the iconoclastic acts against the tangible representations of their heritage. This chapter situates the discussion within the conceptual framework of heritage, community, and violence, by arguing that attacks on heritage sites in conjunction with genocidal pogroms or ethno/religious conflict occur precisely because heritage plays such a critical role as the tangible manifestation of the community.
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Špadina, Helga. "Culture and armed conflict: Destruction of cultural heritage as method of ethnic cleansing." In Culture and International Law, 1–10. CRC Press, 2019. http://dx.doi.org/10.1201/9780429426032-1.

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James A R, Nafziger. "Part II Substantive Aspects, Ch.6 The Responsibilities to Protect Cultural Heritage and Prevent Cultural Genocide." In The Oxford Handbook of International Cultural Heritage Law. Oxford University Press, 2020. http://dx.doi.org/10.1093/law/9780198859871.003.0006.

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This chapter assesses the concept of a State’s limited responsibility to protect persons against atrocities (R2P). Though still quite new, R2P is already respected and modestly operational as a political principle or, arguably, as soft law. It is importantly related to the international crime of genocide, as acknowledged, for example, by the title and mission of the United Nations Office on Genocide Prevention and the Responsibility to Protect. The chapter then looks at the applicability of R2P to cultural heritage, introducing the concepts of cultural genocide and cultural cleansing against a background of armed conflict. With reference to R2P, the intentional mass destruction of cultural material already has been accepted under international law as evidence of atrocity crimes against persons. Somewhat paradoxically, however, although cultural genocide has become prominent in international discourse as a threat to fundamental human rights and global order, it lacks a secure foundation in international law.
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