Popular Movements in Colonial Brazil

Author(s):  
Laura de Mello e Souza ◽  
João José Reis

To speak of popular movements in Brazil before 1822 raises problems, especially if European and Atlantic contexts are considered. Who are the people, and how would they manifest themselves in a social formation marked by three centuries of slavery that not only deeply influenced the lives of Brazil's inhabitants but also articulated all economic and social relations, and radically demeaned the value of manual labour? Bondage in Brazil involved millions of slaves from Africa, and before that, the enslavement of thousands of indigenous peoples; this diversity occasioned much tension and conflict. Similarly, since Portuguese America was a group of colonial territories subject to a monarchical regime located on the other side of the Atlantic, animosities developed between those who lived in the kingdom (Reino) and those who lived and, more particularly, were born in America. Consequently, numerous social movements gained an anti-metropolitan, even anti-colonial, character without, until the early nineteenth century, mobilizing any significant popular participation. It is, therefore, important to differentiate between social movements and popular movements; the latter included slave rebellions.

2020 ◽  
Vol 4 (2) ◽  
pp. 168
Author(s):  
Deni Umbara ◽  
Jum Hermanto ◽  
Franky Ariyadi

The Omnibus Law was first echoed during the inauguration of the President of theRepublic of Indonesia to be precise, on October 20, 2019. Omnibus Law is a legalconcept that will simplify a regulation. All the considerations are causedby too manyrules that have stagnated the economic growth experienced by this nation. With themany regulations, the president felt the need to take steps forward to minimize theseregulations. Acode was created that could back up all rules, namely the presence of theOmnibus Law Bill, which later the bill became a law called the Omnibus Law.Peoplewho reject and feel uneasy about the presence of the Omnibus Law Bill think that thisbill will only prioritize outside investment, making it a red carpet for foreign investors,the investment will only be enjoyed by the elite and a handful of people, which does notlead to job creation which will have an impact on improving people's welfare, makingworkers like production machines, loss of minimum wages, reducing overtime workinghours, and many other articles that castrate their own people. With the presence of thisbill, it will make this nation even more backward from democracy. The government andthe DPR should have drafted this law to protect and voice the voices of the peopleaffected by the regulations, not the other way around. Therefore, the people who are against it assess that the presence of this bill will legitimize investments that destroy the environment, ignore the assets of the people and indigenous peoples. The drafting ofthis bill was carried out behind closed doors without the participation of civil societyand recycled unconstitutional articles of centralization of authority that hurt the spiritof reform.


Potentia ◽  
2020 ◽  
pp. 199-234
Author(s):  
Sandra Leonie Field

This chapter argues that in Spinoza’s philosophy, popular movements do not necessarily testify to an underlying popular power driving political life; nor is efficacious political power necessarily popular. First, it argues that a collectivity’s own proper power, its power sui juris, is not some underlying disposition waiting to be expressed, but rather is manifested in the actual effects it durably produces. Correspondingly, it is a mistake to take social movements challenging oligarchy as exemplars of the power of the people, unless and until they durably consolidate an egalitarian social order. Second, it argues that within Spinoza’s metaphysics, nonideal regimes may well endure, either due to the support of an external power, or from their own power, but where that power is internally structured in an oligarchic or repressive manner. In sum, Spinoza accepts Chapter 6’s first two Hobbesian problems, and acknowledges the all-too-common divergence between ethics and efficacy in politics.


2018 ◽  
Vol 34 (2) ◽  
pp. 195-218
Author(s):  
Radhika Borde ◽  
Elisabet Dueholm Rasch

There are several documented cases of indigenous peoples’ conflicts with mining companies, often for the reason that the land planned for mining is sacred or culturally significant to them. This article presents a comparative analysis of two specific anti-mining social movements in India and the Philippines that combined an emphasis on environmental protection with an emphasis on indigenous cultural rights. We show how the emphasis on indigeneity in these social movements played itself out in relation to globalized frames, as well as the other frames within which the movements were also situated.


Author(s):  
Nick Bailey

One in three people in employment is not enjoying the inclusionary benefits usually associated with paid work: they are in poverty, in poor quality jobs or in insecure employment. People in this group can be described as being in ‘exclusionary employment’. The people most at risk of exclusionary employment are those who are younger, are lone parents, have a health problem or disability which limits daily activity, have few qualifications, are in semi-routine or routine occupations or are working part-time. Some industries have much higher concentrations of exclusionary employment than others, notably the Wholesale & Retail and Accommodation & Food sectors where more than half of all workers are in exclusionary employment. For those in semi-routine or routine occupations, the risks of exclusionary employment are high in all industries. People in exclusionary employment are much more likely to be excluded in relation to the other domains examined here: health and well-being, social relations and participation, and housing and neighbourhood environment.


IJOHMN ◽  
2017 ◽  
Vol 3 (6) ◽  
pp. 31-43
Author(s):  
V. Padmanaban

This work is a study on the works of Elizabeth Cook-Lynn who is proficient scholar and hails from South Dakotas and Sioux nations and their turmoil, anguish and lamentation to retrieve their lands and preserve their culture and race. Many a aboriginals were killed in the post colonization. Elizabeth Cook-Lynn grieves and her lamentation for the people of Dakotas yields sympathy towards the survived at Wounded Knee massacre and the great exploitation of the livelihood of the indigenous people and the cruelty of American Federal government. Treaty conserved indigenous lands had been lost due to the title of Sioux Nation and many Dakotas and Dakotas had been forced off from their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native’s peoples’ culture and political status as considered by Jefferson’s epoch. And to collect bones and Indian words, delayed justice all these issues tempt her to write. The authors accuses that America was in ignorance and racism and imperialism which was prevalent in the westward movement. The natives want to recall their struggles, and their futures filled with uncertainty by the reality and losses by the white and Indian life in America which had undergone deliberate diminishment by the American government sparks the writer to back for the indigenous peoples. This multifaceted study links American study with Native American studies. This research brings to highlight the unchangeable scenario of the Native American who is in the bonds of as American further this research scrutinizes Elizabeth’s diplomacy and legalized decolonization theory which reflects in her literature career and her works but defies to her own doctrines.


Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 306
Author(s):  
Asri Soraya Afsari

AbstrakPenelitian ini bertujuan mengkaji perbandingan kepercayaan masyarakat Talagadi Majalengka dan masyarakat Nagoya di Jepang. Kepercayaan yang dimaksud dalampenelitian ini adalah kepercayaan yang berhubungan dengan tabu atau pamali dankepercayaan yang berhubungan dengan keberuntungan pada kedua masyarakat tersebut.Untuk mencapai tujuan tersebut digunakan metode deskripstif kualitatif. Dalam memupudata digunakan metode lapangan karena peneliti terjun langsung ke masyarakat. Disamping itu, digunakan pula metode survey melalui penyebaran daftar kuesioner. Hasilpenelitian menunjukkan bahwa bentuk kepercayaan yang berhubungan dengan tabu ataupamali pada masyarakat Talaga dan Nagoya meliputi kegiatan yang dilakukan oleh manusia.Adapun kepercayaan yang berhubungan dengan keberuntungan pada kedua masyarakattersebut berkaitan dengan binatang, benda, dan kegiatan manusia. Sampai saat ini baikmasyarakat Talaga maupun Nagoya masih memegang teguh kepercayaan tersebut.Kata kunci: kepercayaan, Talaga, Nagoya, deskriptif kualitatif, komparasi budaya.AbstractThe aim of this research is to review the comparison of belief between the society ofTalaga in Majalengka and the society of Nagoya in Japan. The intended belief on this study isthe one related with a taboo or pamali, and the belief correlated to luck on both societies. Inachieving the goal, this research uses a descriptive qualitative method. To get the data, thewriter uses a field method that he (/she) directly involves with the people. On the other hand,the writer also uses a survey method by distributing questioners. The result shows that the beliefcorrelated with the taboo or pamali of Talaga and Nagoya societies covers the activities doneby human. Also with the belief related to luck of both societies corresponds to animals, things,and human’s activities. Until now, either Talaga society or Nagoya’s still keeps those beliefs.Keyword: belief, Talaga, Nagoya, descriptive qualitative, cultural comparison.


Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.


2020 ◽  
Vol 11 (SPL1) ◽  
pp. 171-174
Author(s):  
Tarare Toshida ◽  
Chaple Jagruti

The covid-19 resulted in broad range of spread throughout the world in which India has also became a prey of it and in this situation the means of media is extensively inϑluencing the mentality of the people. Media always played a role of loop between society and sources of information. In this epidemic also media is playing a vital role in shaping the reaction in ϑirst place for both good and ill by providing important facts regarding symptoms of Corona virus, preventive measures against the virus and also how to deal with any suspect of disease to overcome covid-19. On the other hand, there are endless people who spread endless rumours overs social media and are adversely affecting life of people but we always count on media because they provide us with valuable answers to our questions, facts and everything in need. Media always remains on top of the line when it comes to stop the out spread of rumours which are surely dangerous kind of information for society. So on our side we should react fairly and maturely to handle the situation to keep it in the favour of humanity and help government not only to ϑight this pandemic but also the info emic.


Author(s):  
Saodah Abd Rahman
Keyword(s):  

In the Qur´ān, infidelity is related to the term kufr in general. The word kufr is mentioned in different terms and contexts such as shirk, Ðulm and fisq. Kufr denotes the denial of the Articles of Islamic faith.  As regards shirk, it is applied to those who ascribe partners to Allah in word or action, like those who indulge in idolatry. Hence, the Christians who are regarded as the People of the Book are considered to be unbelievers equal to the polytheists due to their belief in the Doctrine of Trinity. The Jews, the other category of the People of the Book, despite their belief in the concept of monotheism (tawÍīd), are also considered to be unbelievers (kāfirūn) in the Qur´ān as a result of changing the laws of God in the Torah. The term Ðulm is directly related to the case of preventing people from worshipping Allah, deviating from the truth of Islam, and preaching against the teachings of the Messengers of Allah and their messages. As for the term Fisq, it is related to the people who, out of their own volition, do not abide by what Allah has revealed. This research tries to explore the contextual interpretation of some passages of the Qur´ān that are related to the term kufr in order to understand various categories of kufr.


2020 ◽  
Vol 10 (3) ◽  
pp. 43-57
Author(s):  
See Seng Tan

Abstract: The longstanding effort to develop a people-based regionalism in Southeast Asia has been shaped by an inherent tension between the liberal inclination to privilege the individual and the community under formation, on the one hand, and the realist insistence on the primacy of the state, on the other. This article explores the conditions and constraints affecting ASEAN’s progress in remaking Southeast Asia into a people-focused and caring community in three areas: disaster management, development, and democratization (understood here as human rights). Arguably, the persistent gap in Southeast Asia between aspiration and expectation is determined less by political ideology than by the pragmatic responses of ASEAN member states to the forces of nationalism and protectionism, as well as their respective sense of local and regional responsibility.Resumen: El esfuerzo histórico para desarrollar un regionalismo basado en las personas del sudeste de Asia ha estado marcado por una tensión fundamental entre la inclinación liberal de privilegiar el individuo y la comunidad y la insistencia realista sobre la primacía del estado. Este artículo explora las condiciones y limitaciones que afectan el progreso de la ASEAN en la reestructuración de Asia sudoriental en una comunidad centrada en el cuidado de las personas en: gestión de desastres, desarrollo y democratización (i.e., derechos humanos). La brecha persistente en el sudeste asiático entre la aspiración y la expectativa está determinada por las respuestas pragmáticas de los miembros de la ASEAN sometidos a las fuerzas del nacionalismo y proteccionismo, así como su respectivo sentido de responsabilidad local y regional.Résumé: L’effort historique pour développer un régionalisme fondé sur les peuples en Asie du Sud-Est a été marqué par une tension fondamentale entre l’inclination libérale qui privilégie, d’une part, l’individu et la communauté et, d’autre part, l’insistance réaliste sur la primauté de l’État. Cet article explore les conditions et les contraintes qui nuisent aux progrès de l’ANASE dans le cadre d’une refonte de l’Asie du Sud-Est en une communauté centrée et attentive aux peuples dans trois domaines : la gestion des désastres, le développement et la démocratisation (en référence aux droits humains). Le fossé persistant en Asie du Sud-Est entre les aspirations et les attentes est vraisemblablement moins déterminé par l’idéologie politique que par les réponses pragmatiques des États membres de l’ANASE soumis aux forces du nationalisme et du protectionnisme ainsi que par leur sens respectif de la responsabilité locale et régionale.


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