The Love of Liberty

2017 ◽  
Author(s):  
Lisa A. Lindsay
Keyword(s):  
South Carolina ◽  
Land Grant ◽  
Left Behind ◽  
The One ◽  
Settler Society ◽  
Local Leaders

Within months of his arrival in Liberia in 1853, Church Vaughan was able to undertake more of the rights and duties of citizenship than he ever had before. He trained and served with a militia; he received a land grant to establish his own homestead; and he was eligible to vote. Yet Vaughan spent less than three years in Liberia. What motivated him to leave? As this chapter details, Vaughan learned that settler society was in its own way as exclusive and exploitative as the one he had left behind in South Carolina. From the beginnings of American colonization, a series of military battles and lopsided treaties had either displaced local African peoples or else brought them under the “protection” of the Liberian administration, subject to the foreigners’ laws and unfavorable trading agreements. Liberia’s boosters described this process as bringing civilization, especially since one of their goals was to stop slave trading between local leaders and transatlantic purchasers. Yet Liberians’ use of indigenous labor for their own enterprises closely resembled slavery, as some contemporaries pointed out. When presented with the opportunity to leave Liberia—for a place reputed to be roiled by warfare and slave-trading, no less—Vaughan took it.

Civil conflicts and the conditions for successful international intervention: a comparative study of Cambodia and El Salvador

1995 ◽  
Vol 21 (2) ◽  
pp. 159-181 ◽  
Author(s):  
Gerardo L. Munck ◽  
Chetan Kumar
Keyword(s):  
Cold War ◽  
New World ◽  
World Order ◽  
New World Order ◽  
International Intervention ◽  
Civil Conflicts ◽  
Left Behind ◽  
Territorial Conflicts ◽  
The One ◽  
The Cold War

As the Cold War has receded, it has left behind a world system characterized by two divergent trends. On the one hand, as the two superpowers have withdrawn their security umbrellas, a host of ethnic and territorial conflicts have sprouted around the globe. On the other hand, as former rival blocs now create alliances, international mechanisms for the peaceful resolution of contentious issues have proliferated. A central concern of our times, then, is whether, and under what circumstances, these new mechanisms will be successful in dealing with the disorderly aspects of the new world ‘order’.

‘Hij ziet mij als bezit en denkt dat hij kan doen wat hij wil.’ Afhankelijk verblijf en partnergeweld

2021 ◽  
Vol 24 (2) ◽  
pp. 161-178
Author(s):  
Edien Bartels
Keyword(s):  
Qualitative Research ◽  
Intimate Partner Violence ◽  
The Netherlands ◽  
Partner Violence ◽  
Intimate Partner ◽  
Legal Regulations ◽  
Migrant Women ◽  
Integration Process ◽  
Left Behind ◽  
The One

Abstract Marriage migrant women are vulnerable to forms of partner violence, particularly in the first five years after migration to the Netherlands because of their dependence on their partner for residence rights. This article, based on qualitative research amongst Moroccan marriage migrant women in the Netherlands and women who have been left behind in Morocco, examines their position and analyses how legal regulations and residence dependency on the one hand, and the integration process on the other hand, play a role in cases of intimate partner violence. This qualitative research cannot offer figures about intimate partner violence and is not representative for couples with migrant origin in general, nor for migrants from Moroccan origin. The aim is to examine the relation between dependence residence rights and intimate partner violence.

Points of Departure: Comments on Religious Pilgrimage in Sri Lanka and Japan

1979 ◽  
Vol 38 (2) ◽  
pp. 271-281 ◽  
Author(s):  
William LaFleur
Keyword(s):  
Sri Lanka ◽  
Social Hierarchy ◽  
Cross Cultural ◽  
Left Behind ◽  
Victor Turner ◽  
The Cross ◽  
The One ◽  
At Home

AbstractThe anthropologist Victor Turner has proposed a new theory of religious pilgrimage, holding that people on pilgrimage have entered into a social modality that contrasts sharply with the one they ordinarily experience at home; roles, ranks, and social hierarchy have all been left behind, and what Turner calls communitas has come into being en route. Studies in Japanese by Eiki Hoshino confirm the cross-cultural applicability of Turner's theory, and show that it most adequately explains an ancient and famous pilgrimage tradition in Japan, that to the eighty-eight sites on Shikoku. It especially helps us account for the unusual tensions between pilgrims and government during the Tokugawa era. These materials and analyses are used, then, to suggest that in his study of the Kataragama pilgrimage, Bryan Pfaffenberger has misinterpreted Turner's theory and has overlooked ways in which it does, in fact, explain the materials from Sri Lanka.

Digital Equity in a Traditional Culture

2011 ◽  
pp. 173-192
Author(s):  
Patricia Randolph Leigh ◽  
J. Herman Blake ◽  
Emily L. Moore
Keyword(s):  
South Carolina ◽  
Information Age ◽  
Black Americans ◽  
Traditional Culture ◽  
Communication Technologies ◽  
Information Communication Technologies ◽  
Sea Islands ◽  
Information Communication ◽  
Left Behind ◽  
History Of

In this chapter, the authors explore the history of the Gullah people of the Sea Islands of South Carolina. In examining the history of oppression and isolation of Black Americans of Gullah descent, the authors look at how a history of racism and inequity set the stage for the digital inequities experienced by Gullah communities since the onset of the information age. They find that despite the Gullahs’ tenacious struggles for education and literacy during enslavement, many are left behind in this age of digital technology. The authors examine the effects that the isolated and closed Gullah communities, which were forced conditions during slavery, had upon many Gullahs’ reluctance and resistance to engagement in information communication technologies (ICTs) centuries later. They contend that this continued isolation inadvertently contributed to the loss of Gullah land as well as a pattern of gentrification that severely compromises Gullah traditions and values.

scholarly journals Evolution of the Southeast Greenhouse Conference and Trade Show

HortScience ◽  
2000 ◽  
Vol 35 (4) ◽  
pp. 552B-552a
Author(s):  
Douglas A. Bailey
Keyword(s):  
North Carolina ◽  
South Carolina ◽  
Cooperative Extension ◽  
Land Grant ◽  
Land Grant Universities ◽  
Trade Show ◽  
Land Grant Institutions ◽  
Greenhouse Growers ◽  
Cooperative Extension Services ◽  
Support Research

The 8th annual Southeast Greenhouse Conference and Trade Show (SGCTS) will be held in June 2000. This meeting is the result of cooperative efforts among the Alabama Nurserymen's Association, Florida Nurserymen and Growers Association, Georgia Commercial Flower Growers Association, North Carolina Commercial Flower Growers' Association, South Carolina Greenhouse Growers Association, Tennessee Flower Growers Association, Virginia Greenhouse Growers Association; and the Cooperative Extension Services and Land Grant Universities of all seven participating states, including Auburn Univ., Clemson Univ., the Univ. of Florida, the Univ. of Georgia, North Carolina State Univ., Univ. of Tennessee, Virginia Polytechnic Institute and State Univ., and Virginia State Univ. Through pooling of efforts and resources, the SGCTS has become one of the major floriculture educational and trade show events in North America, and it has grown from an initial participation of 347 and a trade show of 89 booths in 1993 to 2407 participants and 398 booths in 1999. The SGCTS serves as an excellent example of cooperative partnering among grower organizations, Cooperative Extension, and faculty at Land Grant Institutions. It eliminates duplication of efforts among individual states, each historically holding their own state meeting. Proceeds from the conference support grower organizations, which in turn support research and educational programs at the cooperating universities. Over $55,000 were disbursed back to the state associations in 1999.

scholarly journals The Educational Dilemma of Rural Left-behind Children and the Construction of Care System

2021 ◽  
Vol 8 (7) ◽  
pp. 171-178
Author(s):  
Guoqing Tao ◽  
Keyword(s):  
Rural Areas ◽  
Cognitive Abilities ◽  
Social Forces ◽  
Child Welfare Policy ◽  
Left Behind ◽  
Negative Effect ◽  
Process Of Urbanization ◽  
The Government ◽  
The One ◽  
Care System

Left-behind children in rural areas are a special group produced in the process of urbanization in my country. Left-behind children lack parental care in life and education. This article investigates whether left-behind children have an impact on the performance and cognitive abilities of left-behind children, and the magnitude of the influence. The results show that only left-behind children whose mothers go out and whose fathers are at home will have a significant decline in performance; the absence of parents will have a significant negative effect on the children’s cognitive ability. Based on the above education dilemmas for left-behind children, this article proposes to build a care system for left-behind children: on the one hand, the government, market and social forces should be integrated to ensure the effective connection of urban and rural education resources; on the other hand, through the national child welfare policy and local social welfare provision Organically combine to promote the development of left-behind children.

scholarly journals Social Cognitive Domain Coordination in Left-Behind Children: A Comparative Study of Left-Behind and Non-Left-Behind Children in Rural China

2016 ◽  
Vol 7 (1) ◽  
pp. 246-283
Author(s):  
Jianjin Liu
Keyword(s):  
Sex Differences ◽  
Moral Development ◽  
Personal Growth ◽  
Social Cognitive ◽  
Rural China ◽  
Cognitive Domain ◽  
Left Behind ◽  
The One ◽  
Older Males ◽  
Explicit Rule

Forty-seven left-behind children (LB) and 40 non-left-behind children (NL) in rural China were interviewed to evaluate moral, conventional, and personal violations by providing judgments and justifications. The results suggested that both LBs and NLs differentiate the rules of moral, conventional and personal domains. However, there are some differences: 1. The NL considered it acceptable to commit a personal infraction when there was no rue prohibiting it, while the LB considered it wrong; 2. The younger male LBs were more willing to accept situations without moral psychological rules, compared with younger female LBs, older male LBs, and younger male NLs. Age, sex differences were also found. The one out of our expectation is that younger males considered it more acceptable to commit a personal infraction than older males did and believed it all right if there was no explicit rule on it. Meanwhile, in providing reasons to support their judgments or evaluations, the findings revealed that: 1. More often LBs referred to social conventional reasoning even when evaluating moral and personal rules and violations, especially on personal issues; 2. LBs used more justifications of punishment and fewer justifications of personal growth. The implications of the results of the study for children’s moral development and education, especially for LBs, are discussed.

scholarly journals Black Muslimness Mobilized

2019 ◽  
Vol 36 (1) ◽  
pp. 1-28
Author(s):  
Youssef J. Carter
Keyword(s):  
South Carolina ◽  
West African ◽  
The Body ◽  
Spiritual Training ◽  
Physical Mobility ◽  
Spiritual Journeys ◽  
Key Sites ◽  
Black Muslim ◽  
The One ◽  
Sister Cities

West African and American-born Muslims in the Mustafawi Tariqahave been impacted by a Senegalese Islamic pedagogical tradition,which places emphasis on the role of the body as a medium for religiousand spiritual training. My research examines the tremendouslabor required to produce Muslimness as an embodied reality andcritical resource initially in two key sites of pilgrimage—MoncksCorner, South Carolina and Thiès, Senegal—by demonstrating theimportant role these sister cities play in a transatlantic Sufi network.I suggest that there exists a continuity seen in the interactionsof West African Muslims and African-American Muslims—asolidarity emboldened through the sufi practices out of which abroader politics of “Black Muslimness” endure. African-Americanand Senegalese members of the Mustafawi Tariqa identify withina broader category of ‘Black Muslim’ in the mobilization of bodiesoriented toward these two sites of pilgrimage. As my extensiveresearch reveals, Moncks Corner is the central site in which accessto the Sufi order’s most charismatic living shaykh, Shaykh AronaFaye, has worked for the past two decades teaching and mentoringhis students on their spiritual journeys. On the other hand, Thiès isthe location where the order’s founder is buried and travelers visitthe town in order to pay homage to his memory. The processes of diasporic identification seen in both sites, I argue, are groundedin both physical mobility and the particular spiritual pedagogy ofthe Mustafawi. In order to further elaborate how local and internationalsolidarities are framed from within the concept of diaspora,I unpack the manner in which religious genealogies, discourses ofancestry, and the transmission of esoteric knowledge reinforce suchaffinities.O Allah, send blessings upon our master Muhammad, the one who precedesall others, the one whose brilliant lights radiate and fill the heavens.May Allah bless him and his family and companions in the amount ofevery grain of sand and every star in the sky. (al-ṣalāt al-samawiyya).

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