Academic literature on the topic 'Inter-tribal wars'

AbstractThe Battle of ’Narawai on North Stradbroke Island, and skirmishes that culminated in this event (c. 1827–32) have been sidelined in recent decades, based on the assumption that the event was more likely a massacre, and that sources are too conflicted to build a workable narrative. Here we utilise known and unexamined sources, and the untapped oral tradition and environmental knowledge of Stradbroke Island Aboriginal peoples, to reconstruct both the build-up and phases of the confrontation. We find that our primary sources for this incident ultimately derive from Aboriginal informants; together with current Aboriginal perspectives, these allow a more nuanced and Aboriginal-driven narrative than is normally possible for a frontier wars skirmish. It is argued that the Battle of ’Narawai was not a one-sided massacre but rather a well-planned operation by Aboriginal combatants, orchestrated to provide tactical advantages. We contend that the battle merged tactics of traditional pullen-pullen (inter-tribal tournaments) with strategies more suited to the demands of the frontier wars, and that it was perceived as a victory by Aboriginal Stradbroke Islanders.

This article proposes that rather than being inherently dangerous, religions originate in times when people experience inter-tribal wars or other existential anxieties, and evolve in tandem with societal developments; as people become more peaceful, so do their religions. Based on Volkan’s (1985, 2006) analysis of psychological aspects of the conflict after 9/11 between America and some Muslims, it is suggested that religion serves as an ethnic and national identifier rather than being the source of the conflict. Jung’s idea that “gods” correspond to unconscious psychic factors rather than existing as entities is cited. Waitara E kī ana tēnei tuhinga ehara i te ira mōrearea, engari ahu kē mai ai ngā hāhi i ngā putanga mai o ngā wheako mai i ngā riri-ā-iwi ki te iwi o ētahi atu anipānga kē atu rānei, ka putaputa haere ake i te whanaketanga hāpori; ka hūmāriē haere ake te tangata, ka pērā anō hoki ō rātau hāhi. Whakapapa atu ki tā Wākena (1985, 2006) tātarihanga i ētahi wāhanga mātai whaiaroaro o te taupatupatu i muri mai i 9/11 i waenga i a Ameika me ētahi Muhirama, ka puta ake te whakaaro he wāhi tuku momo tangata whakaatu iwi tangata kē te hāhi, ehara i te pūtaketanga o te riri. Ka whakahauhia ake te kī a Jung, he rite kē ngā “atua” ki ngā aranga kauwaka mauri moe kaua ki ngā kitenga kanohi.

Lombok Island, the island in 1000 (one thousand) mosque, which is the place of domicile sasak, which is majority Muslim. Islam is meant here is based on the creed of monotheism, Shari'a and morals, with sincerity, priests and science. Islam is the doctrine of truth that comes from God the Creator, except that there is an act of culture and human behavior. Therefore, Islam and culture are two different sides, and may influence each other. Culture sasak unique and different than the culture of 1,300 -suku tribal cultures that exist in Indonesia. No wonder many kumunitas complaining sasak culture, there is an opinion similar to the culture of Balinese or Javanese tribe, but all including the culture of Indonesia. This report explores the influence of Islam teradap sasak work culture, using descriptive method, so it can be viewed in a straightforward and cultural influences sasak both from the application of Islamic values, cultural traits sasak and the influence of the teachings of Islam to the formation of the work culture. The influence can be negative, such as a misguided understanding of the teachings and values of Islam, the rise of terrorism, Kekeran among fellow citizens, and between religions, but in this article is meant to influence is the nature pesitif that is affecting a culture of co sasak based values of Islam. The problem is there are parties in the name of Islam, but the way, his behavior is wrong, such as terrorism, the Kekeran between Warg and inter-religious, it is not the true teachings of Islam and not the intended human culture. Faith in Islam can grow, can also be reduced, can be strong, very strong, can be weak, very weak, could even disappear alias be hypocritical. It could be any identity as followers of Islam, but the attitude, the nature, behavior and culture, away from the teachings of Islam, such as terrorism and acts of violence. This article could be a solution to the problem at hand, evoke memories of fellow citizens so it stays on the right track according to religious teachings. Provide motivation, innovation and foster creativity work, which has positive influence on the culture of the working people, especially susku sasak, which 22 not only sasak that berdommisili in Lombok, but wherever domiciled, whether as a power Transimigrasi or who are into the workforce in the neighboring country.

While Christianity in South and Central Asia has deep historical roots, the World Wars, the demise of British colonialism, and Islamic influence have been defining turning points. Today, Christians in South and Central Asia constitute a minority and most struggle for political recognition, social equality and protection from persecution. With Russia, China, and USA are major players in sociopolitical dynamics, ethnic and cultural tensions permeate across geopolitical borders with the influence of the Russian Orthodox Church, along with Chinese and American globalization. Christian organizations exercising ecumenical efforts find success in ministries that alleviate suffering and promote social mobility among believers and non-believers alike. However, such efforts can be branded as threats to the social fabric. Despite having to live in secrecy in most regions, Christians as minorities seek good relationships with others at various levels. Inter-religious engagement becomes problematic when Christians question the status quo and demand equal opportunities and rights. Pentecostal Christians exert influence on fellow Christians and non-Christians alike. Their worship and spirituality, theology and social work, mission and evangelism struggle with caste, tribal and other ethnic identities, and their united churches contribute to the fullness of global Christianity.

The northwestern theater of the War of 1812 brought the complex nature of tribal politics and diplomacy into full relief. While the militant, inter-tribal coalition led by Shawnee brothers Tecumseh and Tenskwatawa was one Indian strategy for reckoning with U.S. territorial expansion, the historiographical focus on the Shawnee brothers and their movement has obscured a range of shifting Indian objectives and strategies for negotiating the wartime upheaval. By closely examining inter-tribal rivalries and coalitions, as well as tensions within Indian polities, we see a broader spectrum of Indian agendas in action during the War of 1812. Those agendas included neutrality, spying for or outright alliance with the United States, and situational Indian participation in the conflict when the British made gains early in the war. Well after Tecumseh’s death, we also see the geopolitical influence of western Indian forces, particularly the Potawatomis, Sauks, and the Sioux, on the conflict. For an era so closely associated with Indian prophecy and millenarianism, pragmatism most often reigned.

Arizona recently dedicated its first utility-scale wind plant, the 63-MW Dry Lake Wind Project on private, state and BLM land near Holbrook. While Arizona has developable wind resources and some available transmission capacity, wind power development has not taken off in the state, and this is often attributed to policy issues and resource quality. The National Renewable Energy Laboratory’s Western Wind & Solar Integration Study quantified the wind capacity that should be built in Arizona under various wind development scenarios, including all-in-state development, least-cost wind resource across the western electric grid in the inter-mountain west, and a scenario providing some accounting for local economic impacts of wind development. In scenarios in which up to 20% of Arizona’s electrical energy was served by wind resources developed within Arizona, the study found that instate wind development actually resulted in a lower overall system operating cost of energy to state consumers than any other scenario (despite higher capacity factor sites being available outside of Arizona). In addition, the economic impacts of this potential development offer revitalization to many of the rural areas in the state. However, the state lacks coherent policies to attract wind power development and to bolster the services available in rural areas to meet the needs of developers during construction and operation of wind power plants. This study presents and evaluates policy mechanisms for use by the state, county, or tribal governments to increase wind penetration, attract wind development through financial incentives, and increase the local economic impacts of the development once it takes place. Example policies from other states, counties, and tribal governments are evaluated with regard to their appropriateness in Arizona, and suggestions are made for changes to federal policy that would increase the viability and impact of wind development projects on tribal land nationwide.