Vested Interests and the Common People in Developing Countries: Understanding Oppressive Societies and Their Effects

2017 ◽  
Vol 51 (2) ◽  
pp. 315-322
Author(s):  
Lane Vanderslice
Author(s):  
Shin'ya Ueda

This article traces the transformation of Huế from an open migrant society to a closed community from the seventeenth through nineteenth centuries through an examination of the village documents of Thanh Phước in Thừa Thiên Huế province. In Thanh Phước, the expansion of cultivated land reached its limits around the end of the seventeenth century. Subsequently, continuous population pressure resulted in the emergence of social groups with closed and fixed membership called làng and dòng họ after the eighteenth century. A significant feature of this social development was that the patrilineal kinship favoured by Confucianism was used to protect the vested interests of the earliest inhabitants of the village and their descendants. This indicates that the penetration of Confucianism among the common people and the development and stagnation of agriculture in early modern Vietnam were mutual, complementary phenomena.


Al-Burz ◽  
2016 ◽  
Vol 8 (1) ◽  
pp. 37-44
Author(s):  
Saeeda Mengal

History testifies that the weaker States have always served as a buffer zone among formidable confronting States. The weaker States have been exploited to fulfil the vested interests of powerful nations. This Article investigates how & why Balochistan territory was used by the colonial power to halt the advancing Russia into the heart of Sub-continent. The colonial power the British used various tactics to hold its sway in Balochistan. The colonial power adopted policy of non-interference in Balochistan. However, the circumstances compelled the great British to annex Balochistan.  Moreover, throughout this era the big power neglected the human rights of the common people. The people of Balochistan suffered hardships due to the international rivalry. Furthermore, the incapable Sardars of Balochistan served the colonial masters at the expense of common people.


2019 ◽  
Vol 7 (8) ◽  
pp. 12
Author(s):  
Kunal Debnath

High culture is a collection of ideologies, beliefs, thoughts, trends, practices and works-- intellectual or creative-- that is intended for refined, cultured and educated elite people. Low culture is the culture of the common people and the mass. Popular culture is something that is always, most importantly, related to everyday average people and their experiences of the world; it is urban, changing and consumeristic in nature. Folk culture is the culture of preindustrial (premarket, precommodity) communities.


2020 ◽  
Vol 11 (SPL1) ◽  
pp. 907-912
Author(s):  
Deepika Masurkar ◽  
Priyanka Jaiswal

Recently at the end of 2019, a new disease was found in Wuhan, China. This disease was diagnosed to be caused by a new type of coronavirus and affected almost the whole world. Chinese researchers named this novel virus as 2019-nCov or Wuhan-coronavirus. However, to avoid misunderstanding the World Health Organization noises it as COVID-19 virus when interacting with the media COVID-19 is new globally as well as in India. This has disturbed peoples mind. There are various rumours about the coronavirus in Indian society which causes panic in peoples mind. It is the need of society to know myths and facts about coronavirus to reduce the panic and take the proper precautionary actions for our safety against the coronavirus. Thus this article aims to bust myths and present the facts to the common people. We need to verify myths spreading through social media and keep our self-ready with facts so that we can protect our self in a better way. People must prevent COVID 19 at a personal level. Appropriate action in individual communities and countries can benefit the entire world.


2016 ◽  
Vol 6 (3) ◽  
pp. 93-105
Author(s):  
Naila Maier-Knapp

In December 2015, the Association of Southeast Asian Nations (ASEAN) celebrated the official establishment of the ASEAN Community. Having emerged in 1967 as a regional grouping of developing countries with minimal shared interests—beyond the common concern of economic growth and national resilience, ASEAN now has established regional structures which have been vital in enhancing development and dialogue on a broad range of issues across the Southeast Asian region. Over the years, the institutional development at the regional level has been accompanied by various efforts to promote regional unity and identity. The more recent years have also displayed that the international community has been supporting these efforts for ASEAN unity and identity by showing greater recognition of ASEAN as an international actor in its own right, for example, through the establishment of numerous country delegations to ASEAN.


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