Using Religion to Resist Rural Dispossession: A Case Study of a Hui Muslim Community in North-west China

2016 ◽  
Vol 226 ◽  
pp. 477-498 ◽  
Author(s):  
Qiangqiang Luo ◽  
Joel Andreas

AbstractIn this paper, we examine the role played by religion in a struggle waged by Hui Muslim villagers against land expropriation. Religion can provide powerful resources for protest movements, especially for religious minorities, but it can also be dangerous. This is particularly true in China where the state has had little toleration of autonomous organization and has long been suspicious of religious organization, especially among ethnic minorities. Scholarly literature about collective action by religious minorities in China has focused on protests about cultural and political issues – and the repression of such protests – but there has been relatively little scholarship about protests by religious minorities over economic issues. The number of protests over economic conflicts has increased in recent years, and the state has been more tolerant of economic than of political protests. These conditions have shaped the following questions: what happens when villagers employ religious ideas and use religious organization to advance economic demands? How effective are religious ideas and organization as tools of mobilization? How do government authorities respond?

2015 ◽  
Vol 5 (2) ◽  
pp. 135-149 ◽  
Author(s):  
Jonas Lindberg

This is a case study on the kinds of values that were invoked in the parliamentary debates in 2009 on whether or not Danish judges and Norwegian policewomen should be allowed to wear veils for religious reasons in their line of duty. The case marks a shift and the limits of the until-then fairly liberal religious accommodation by the two states. Despite the high esteem of gender equality in Denmark and Norway, gender values are less referred to in these debates and the most common values are instead secularism, secular progress and neutrality or, more explicitly, the impartiality and credibility of the state. The findings are understood as a sign of the adaptive character of symbolic politics to focus on different values depending on the issue, as the underlying purpose is to distinguish between the majority population and (religious) minorities through the use of a narrative of secular progress. A secularism based on such narrative is used to express a clash between values associated with secularity, freedom and modernity and religion, oppression and tradition, here symbolised by the wearing of veils.


2009 ◽  
Vol 38 (4) ◽  
pp. 63-84 ◽  
Author(s):  
Norman Long ◽  
Jinlong Liu

This paper aims to demonstrate the advantages of adopting an ethnographic, actor interface approach to understanding the ongoing dynamics of rural development and policy intervention processes. It does so through the discussion of an EU-funded project orientated to introducing village-level forest-management practices in north-west China. The case highlights the ongoing everyday struggles over livelihoods and resources and focuses on the negotiations that take place between the various social actors involved. The case analysis is preceded by a broad-sweep overview of the rise of new ruralities and a discussion of the key elements of an actor interface analysis. The article concludes with a call for more cross-country and cross-regional studies of this kind.


2013 ◽  
Vol 7 (2) ◽  
pp. 227-237 ◽  
Author(s):  
Jianhua Xu ◽  
Yaning Chen ◽  
Weihong Li ◽  
Paul Y. Peng ◽  
Yang Yang ◽  
...  

2015 ◽  
Vol 11 (28) ◽  
pp. 98
Author(s):  
Hilmi Muhammadiyah

This article elaborates the relation between religion and state in the case study on the existence of based-religion social organization (NGO) in Indonesia. The analytical methodology used is qualitative method, by extracting data based on in-depth interview and participant observation. The object of this study is the Indonesian Islamic Propagation Institute (Lembaga Dakwah Islam Indonesia-LDII) in Indonesia. The result showed that the relationship between the religious organization LDII and the state is an effective strategy for keeping its existence. Through a good relationship with the state, LDII hopes to get a symbolic capital from the country to gain recognition and protection of the state.


The first TBE patients in China were reported in 1943, and the TBEV was isolated from the brain tissues of 2 patients in 1944 by Japanese military scientists,1 and from patients and ticks (Ixodes persulcatus and Haemaphysalis concinna) in 1952 by Chinese researchers.2 The Far Eastern viral subtype (TBEV-FE) is the endemic subtype that has been isolated from all 3 known natural foci (northeastern China, western China, and southwestern China).14 Recently a new “Himalayan subtype” of the TBEV (TBEV-HIM) was isolated from wild rodent Marmoata himalayana in the Qinghai-Tibet Plateau15. The main vector of the TBEV in China is I. persulcatus.3 One recent report suggests that the TBEV-SIB is prevalent in the Uygur region (North West China)13 but epidemiological modelling indicates that the TBEV may occur even widely all over China (Figure 3).4 Likely, the disease is often missed by clinicians due to a lack of the availability of specific diagnostic assays16.


2019 ◽  
Vol 3 (1) ◽  
pp. 1-8
Author(s):  
Sarmistha R. Majumdar

Fracking has helped to usher in an era of energy abundance in the United States. This advanced drilling procedure has helped the nation to attain the status of the largest producer of crude oil and natural gas in the world, but some of its negative externalities, such as human-induced seismicity, can no longer be ignored. The occurrence of earthquakes in communities located at proximity to disposal wells with no prior history of seismicity has shocked residents and have caused damages to properties. It has evoked individuals’ resentment against the practice of injection of fracking’s wastewater under pressure into underground disposal wells. Though the oil and gas companies have denied the existence of a link between such a practice and earthquakes and the local and state governments have delayed their responses to the unforeseen seismic events, the issue has gained in prominence among researchers, affected community residents, and the media. This case study has offered a glimpse into the varied responses of stakeholders to human-induced seismicity in a small city in the state of Texas. It is evident from this case study that although individuals’ complaints and protests from a small community may not be successful in bringing about statewide changes in regulatory policies on disposal of fracking’s wastewater, they can add to the public pressure on the state government to do something to address the problem in a state that supports fracking.


2017 ◽  
Vol 11 (1) ◽  
pp. 35-63
Author(s):  
Ruth Roded

Beginning in the early 1970s, Jewish and Muslim feminists, tackled “oral law”—Mishna and Talmud, in Judaism, and the parallel Hadith and Fiqh in Islam, and several analogous methodologies were devised. A parallel case study of maintenance and rebellion of wives —mezonoteha, moredet al ba?ala; nafaqa al-mar?a and nush?z—in classical Jewish and Islamic oral law demonstrates similarities in content and discourse. Differences between the two, however, were found in the application of oral law to daily life, as reflected in “responsa”—piskei halacha and fatwas. In modern times, as the state became more involved in regulating maintenance and disobedience, and Jewish law was backed for the first time in history by a state, state policy and implementation were influenced by the political system and socioeconomic circumstances of the country. Despite their similar origin in oral law, maintenance and rebellion have divergent relevance to modern Jews and Muslims.


Sign in / Sign up

Export Citation Format

Share Document