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Libri sul tema "Residualist conversion of social problems"

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Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 12 febbraio 2022

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1

Dube, Saurabh. After conversion: Cultural histories of modern India. New Delhi: Yoda Press, 2010.

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2

Ela, Jean Marc. Le message de Jean-Baptiste: De la conversion à la réforme dans les églises africaines. Yaoundé [Cameroun]: Editions CLE, 1992.

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3

Paul, McKenna. The conversion of the non-poor. Ottawa: National Library of Canada, 1990.

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4

Cai, Weiming. Zhuan xing Zhongguo: Ji dai jie jue di wen ti. 8^a ed. Beijing: Gai ge chu ban she, 1998.

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5

Board of Islamic Publications (New Delhi, India). Dalit agony and Islam: A radiance presentation. New Delhi: Board of Islamic Publications, 2003.

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6

Wingate, Andrew. The church and conversion: A study of recent conversions to and from Christianity in the Tamil area of South India. Delhi: ISPCK, 1997.

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7

Larsson, Birgitta. Conversion to greater freedom?: Women, church and social change in North-Western Tanzania under colonial rule. Uppsala: [Uppsala Universitet], 1991.

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8

Markley, A. A. Conversion and reform in the British novel of the 1790s: A revolution of opinions. New York: Palgrave Macmillan, 2009.

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9

Copley, A. R. H. Religions in conflict: Ideology, cultural contact, and conversion in late-colonial India. Delhi: Oxford University Press, 1997.

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10

Paul, John. The Church in America: Post-synodal apostolic exhortation Ecclesia in America of the Holy Father John Paul II to the bishops, priests and deacons, men and women religious, and all the lay faithful on the encounter with the Living Christ--the way to conversion, communion and solidarity in America. Sherbrooke [Quebec]: Médiaspaul, 1999.

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11

Sanghasen, Singh, e Singh Priya Sen, a cura di. Ambedkar on Buddhist conversion and its impact. Delhi: Eastern Book Linkers, 1990.

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12

Wallis, Jim. Call to Conversion: Why Faith Is Always Personal but Never Private. Lion Hudson PLC, 2006.

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13

Beltz, Johannes. Mahar, Buddhist and Dalit: Religious Conversion and Socio-Political Emancipation. Manohar, 2005.

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14

McKenna, Paul. The conversion of the non-poor. Toronto, 1988.

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15

Lynch, Julia. A Cross-National Perspective on the American Welfare State. A cura di Daniel Béland, Kimberly J. Morgan e Christopher Howard. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199838509.013.023.

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Abstract (sommario):

The welfare system in the United States is not simply “small,”“residualist,” or “laggard.” It is true that protection against standard social risks is generally less comprehensive and less generous in the United States than in other rich democracies, but there are other important differences as well: The U. S. welfare state is unusual in its extensive reliance on private markets to produce public social goods; its geographic variability; its insistence on deservingness as an eligibility criterion; and its orientation toward benefits for the elderly rather than children and working-age adults. Nevertheless, the U.S. welfare state is not sui generis. The actors involved in the construction of the U.S. welfare state, the institutions created in response to social problems, and the contemporary pressures confronting the welfare state all have parallels in other countries. The markets that provide so many social goods in the United States are the products of state action and state regulation, and hence should really be thought of as part of the welfare “state.” Even recent expansions to the welfare state in the United States have, with the partial exception of health-care reform, reinforced old patterns of elderly oriented spending and benefits for worthy (working) adults. In order for the U.S. welfare state to adjust successfully to ensure against new social risks, it must focus more on underdeveloped program areas like health care, child care, early childhood education, and vocational training.

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16

Bruce, Steve. Researching Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786580.001.0001.

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Abstract (sommario):

Basic questions about religion in the modern world (such as whether it is becoming more or less popular and who believes what) can be answered only with the perspectives and methods of social science. While the arts and humanities can help us understand religious beliefs and behaviour, only social science can provide us with the evidence that will allow us to discern and explain the social patterns, causes, and consequences of religious belief. Only through the statistical examination of big data can we be confident of what any case study represents. In a text described by one reviewer as ‘brilliantly accessible’, an internationally renowned sociologist addresses the major problems of theory and methods in the study of religion. Important topics in religious studies such as conversion, the relative durability of different types of religion and spirituality, and the social circumstances that strengthen or undermine shared beliefs are used to demonstrate the importance of social science and to address methodological issues such as bias, partisanship, and research ethics. Bruce presents a robust defence of a conventionally scientific view of value-neutral social science against its partisan and postmodern critics.

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17

Pati, Biswamoy. Tribals and Dalits in Orissa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199489404.001.0001.

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Abstract (sommario):

This book examines diverse aspects of the social history of the marginalized sections of society in Orissa, focusing on the problems of colonialism and the way it impacted the lives of tribals, outcastes and dalits. It delineates how these socially excluded sections were terrorized and further impoverished by both the colonial government and the chiefs of the despotic princely states who worked in tandem with them. In course of six tightly argued chapters, Biswamoy Pati studies several key issues including ‘colonial knowledge’ systems which had a long afterlife, such as the stereotyping of tribals as violent and brutal and colonial constructions of the ‘criminal tribe’. In addition, he closely examines colonial agrarian settlements, adivasi strategies of resistance (including uprisings); indigenous systems of health and medicine, the colonial ‘medical gaze’; conversion (to Hinduism), fluidities of caste formations in the nineteenth century, the Hinduization and appropriation by princely rulers of adivasi deities and healing methods, rituals of legitimacy adopted by these rulers as well as the development of colonial capitalism and urbanization. Alongside, he explores the connections between the marginal social groups and the national movement, besides touching upon the manner in which the ruling classes after Independence have allowed a host of inherited problems to remain unresolved. Adopting an inter-disciplinary method and drawing upon archival and rare, untapped sources, this fascinating study would be of interest to students of history, social anthropology, political sociology, cultural studies, dalit studies and social exclusion. It would also attract non-governmental organisations and planners of public policy.

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