‘It ain't religion; it's just culture, man!’ Muḥarram controversies in the Indo-Caribbean diaspora

2021 ◽  
pp. 91-112
Author(s):  
Frank J. Korom
2007 ◽  
Vol 22 (3) ◽  
pp. 210-212 ◽  
Author(s):  
Amy Vogelsmeier ◽  
Jill Scott-Cawiezell
Keyword(s):  

2017 ◽  
Vol 52 (4) ◽  
pp. 308-315 ◽  
Author(s):  
Erin Rogers ◽  
Emily Griffin ◽  
William Carnie ◽  
Joseph Melucci ◽  
Robert J. Weber

2013 ◽  
Vol 2 (3) ◽  
pp. 73 ◽  
Author(s):  
Sidney W. A. Dekker ◽  
James M. Nyce

Background: The notion of “just culture” has become a way for hospital administrations to determine employee accountability for medical errors and adverse events. Method: In this paper, we question whether organizational justice can be achieved through algorithmic determination of the intention, volition and repetition of employee actions. Results and conclusion: The analysis in our paper suggests that the construction of evidence and use of power play important roles in the creation of “justice” after iatrogenic harm. 


2017 ◽  
Vol 38 (1) ◽  
pp. 26-29
Author(s):  
Jip Kreijns
Keyword(s):  

Author(s):  
Linda Paradiso ◽  
Nancy Sweeney
Keyword(s):  

2010 ◽  
Vol 29 (4) ◽  
pp. 48-49
Author(s):  
Jennifer M. Groszek
Keyword(s):  

2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Serene J Khader

Postcolonial and transnational feminists’ calls to recognize “other” women’s agency have seemed to some Western feminists to entail moral quietism about women’s oppression. Here, I offer an antirelativist framing of the transnational feminist critiques, one rooted in a conception of transnational feminisms as a nonideal theoretical enterprise. The Western feminist problem is not simple ethnocentrism, but rather a failure to ask the right types of normative questions, questions relevant to the nonideal context in which transnational feminist praxis occurs. Instead of asking which forms of power are gender-justice-enhancing, Western feminists are fixated on contrasting “other” cultures to an idealized Western culture. A focus on ideal theorizing works together with colonial epistemic practices to divert Western feminist attention from key questions about what will reduce “other” women’s oppression under conditions of gender injustice and ongoing imperialism. Western feminists need to ask whether “other” women’s power is resistant, and answering this question requires a focus on what Amartya Sen would call “justice enhancement” rather than an ideal of the gender-just culture. I show how a focus on resistance, accompanied by a colonialism-visibilizing hypothesis and a normative vision that allows multiple strategies for transitioning out of injustice, can guide Western feminists toward more appropriate questions about “other” women’s power.


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