Le sort des migrants africains en Chine : L' afrophobie entrave la course de la Chine pour les ressources et les marchés de l'Afrique

ABSTRACT & RÉSUMÉ : Discrimination against the approximately 500,000 African (mostly irregular) immigrants has recently spread in China. During the corona pandemic, it degenerates into a true Afrophobia. Shortly before, five Nigerians in Guangzhou had reportedly tested positive for Covid-19. Africans are widely accused as drug traffickers and criminals. Also, they would endanger China's global competitiveness for Africa's resources through media baiting abroad. Current reports testify the displacement of African migrants from homes and hotels in Guangzhou (Canton), where most of the Africans live. They are dependent on informal, mostly illegal networks in order to be able to stay in the country. In online social networks Afrophobia as cyber racism is particularly pronounced. Thereby, racism is more deeply rooted in the mentality of many Chinese than is commonly assumed. According to a traditional Chinese proverb, the greatest evil to be avoided is ‘the destroyed nation and the annihilated race’. In addition, since 2005 land-grabbing by Chinese entrepreneurs in sub-Saharan Africa arose international attention. Its main purpose is to ensure food security in China and to profit from international grain speculation. It was racially legitimized from the start, with slogans such as, only Chinese investments could save Africans from their traditional ‘laziness’. This repeats deeply rooted neo-colonial European prejudices of a ‘wild, ahistoric and uncivilized Africa’. The prejudices are still associated with a feeling of racial superiority. The social fabric of China has always embodied essential characteristics of the exclusion of ‘foreigners’, focused on ethnicity, race, religion, sexual orientation and gender. The African Union, various African governments and even the United States have sharply criticized Beijing for mistreating migrants, particularly those from Nigeria, Ghana, Kenya and Uganda. Racist attacks on Africans in China have an oppressively long tradition, associated with the expansion of bilateral Chinese petty trade in sub-Saharan Africa in the early 2000s and the subsequent influx of African petty traders into China. -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- RÉSUMÉ : La discrimination à l'encontre des quelque 500 000 immigrés africains (pour la plupart irréguliers) s'est récemment répandue en Chine. Pendant la pandémie de corona, cela dégénère en une véritable afrophobie. Peu de temps auparavant, cinq Nigérians de Guangzhou auraient été testés positifs pour Covid-19. Les Africains sont largement accusés d'être des trafiquants de drogue et des criminels. En outre, ils mettraient en danger la compétitivité mondiale de la Chine pour les ressources de l'Afrique par le biais du dénigrement médiatiques à l'étranger. Les rapports actuels témoignent du déplacement des migrants africains des maisons et des hôtels de Guangzhou (Canton), où vivent la plupart des Africains. Ils dépendent de réseaux informels, pour la plupart illégaux, pour pouvoir rester dans le pays. Dans les réseaux sociaux en ligne, l'afrophobie et le cyber-racisme sont particulièrement prononcés. Ainsi, le racisme est plus profondément enraciné dans la mentalité de nombreux Chinois qu'on ne le pense généralement. Selon un proverbe chinois traditionnel, le plus grand mal à éviter est « la nation détruite et la race anéantie ». En outre, depuis 2005, l'accaparement des terres par des entrepreneurs chinois en Afrique subsaharienne a attiré l'attention de la communauté internationale. Son objectif principal est d'assurer la sécurité alimentaire en Chine et de profiter de la spéculation céréalière internationale. Il a été légitimé racialement dès le départ, avec des slogans tels que, seuls les investissements chinois pouvaient sauver les Africains de leur « paresse » traditionnelle.

A Caribbean Visionary and His Literary Collection, Karlene Saundria Nelson

The voices of West Indian writers in the 1950s changed the landscape for Literature emerging out of the West Indies. These powerful literary voices were a means of creating and recording a facet of West Indian history and cultural heritage. West Indian writers wrote their stories through their own eyes. John Hearne was one of the most eloquent voices among them. He became a known voice in the West Indian literary world, using his recognition to facilitate the indigenous West Indian Literature genre’s development. He was also a prominent Jamaican political and social commentator. The John Hearne archive not only produced an important historical picture of the development of the West Indian Literature genre, but West Indian political history, and changes in the cultural and social fabric of the West Indian society, with special emphasis on Jamaica. This paper aims to present this archive as a fundamental body of primary resources for historical research.

Renewable Energies and Urban Environment in Spain

Sustainable development is a type of development that advocates first of all the harmonization between economic development and environmental protection, adding social progress; it would therefore be a development in which high and stable growth in the production of goods and services is compatible with widespread social progress, environmental protection, and prudent and efficient use of natural resources. Among the different sectoral areas transferred by the idea of sustainable development is undoubtedly the field of urban planning and housing. The activity generated in cities has an important environmental impact, so it is necessary to orient urban structures, homes, and buildings under premises that are as respectful as possible with the environment, also taking advantage of its economic potential and its effect on the social fabric that inhabits it. It is about promoting integrated actions in the urban environment that are in tune with the objectives.

Resetting Integrity Through Communication on Plagiarism: University Classrooms Weaving Values into the Social Fabric

Academic dishonesty manifested in the proliferating acts of plagiarism can be eradicated by returning to value teaching. In a study involving 37 first-year students in one academic year, a single-group quasi-experimental procedure with mixed qualitative and quantitative analyses of students’ assignments was performed. The procedure involved diagnosing plagiarism by strategic manual detection and classification of occurrences and recording the frequency of occurrence. The objective was to examine the effects of communicating about plagiarism by the designed plagiarism integrity narratives (PIN) intervention on students’ integrity based on their source-attribution practices. In the first semester, an assignment was administered without any word on plagiarism as the baseline data for students’ academic integrity at pre-test. In the second semester, the post-PIN-intervention assignment set with similar cognitive demand as the first was administered. The post-PIN intervention showed 76% of students taking steps to not succumb to plagiarism, far outweighing the 5% not taking heed. Of those who acknowledged information sources, 14% showed excellent referencing skills, capturing the potential first-year role model. In terms of outsourcing and attribution combined, the PIN intervention offered a 95% transformation of moral values, hinting at the possibility of resetting academic integrity via communication and clear directives. Lifting plagiarism rules as a “litmus test” (third assignment) revealed 28% integrity-ready students applying the fundamental attribution rules. Outstanding referencing skills and honesty were portrayed by a self-regulated student who had internalized academic integrity. The findings signal the possibility of curbing plagiarism in university classrooms and nurturing students to start weaving values into the social fabric.

On the politics of fear

Muslims, India’s largest minority group, have often found themselves excluded from the country’s mainstream political power circles. The historically constructed clash between Muslims and Hindus has been used by the members of the far right – such as the Rāṣtriya Svayaṃsevak Saṇgh (RSS) or the Viśva Hindū Pariṣada (VHP) – to present the Muslim community as outsiders and ill-intentioned others with a view to subjugating the Hindu majority. There has been a notable rise in majoritarianism since the Bhāratiya Janata Party (BJP) rose to power in 2014. Prior to the outbreak of COVID-19, many BJP and RSS members made overtly racist remarks and incited violence against the Muslim community. The COVID-19 pandemic appears to have exacerbated this religious polarisation that has been gradually intensifying since Narendra Modi (BJP) won a landslide re-election victory in May 2019. Fears surrounding the pandemic have rapidly fuelled societal divisions, as well as hyper-nationalism and religious extremism targeted at Indian Muslims. A tarnished social fabric would have obvious long-term ramifications, specifically relating to stigmatisation, stereotyping and violent attacks. In this paper, the author will attempt to examine the role of BJP politicians in stoking Islamophobia. The author will address the question of whether the COVID-19 pandemic has been politicised against the Muslim minority. Are politicians primarily responsible for stoking intercommunal fear and hatred? What roles have state actors played in fomenting sectarian discord during COVID-19? This article tackles these and other salient questions pertaining to the politicisation of the coronavirus outbreak and mounting hate speech authorised by the ruling party in India. The article concludes by suggesting that Hindutva-driven Islamophobia, supported by the BJP government, may have permeated the Hindu mainstream but cautions that this claim still needs empirical validation. This article informs readers of the specific process of Islamophobic violence during the COVID-19 pandemic which remains a largely understudied phenomenon in India. My interpretation is partially based on spending two months doing fieldwork, mainly in New Delhi, in February and March 2020 during the coronavirus outbreak.

Articulating the Pueblo Cubano: Women’s Politicization and Productivity in Revolutionary Cuba, 1959 to 1969

How do political actors forge social solidarity across preexisting axes of social difference? This article investigates how political elites undertaking projects of political articulation—understood as linking together diverse constituencies to create integrated political blocs—contend with preexisting cultural constraints embedded in the social fabric. I do so by tracing how the post-1959 Cuban regime attempted to build a population-wide revolutionary identity despite persisting cultural understandings of women primarily as apolitical housewives. Through systematic analysis of a large corpus of state discourse in the form of speeches and women’s magazines, I show how regime leaders negotiated, with varying degrees of success over time, the cultural constraints that gender posed to their unifying project. Ultimately, the regime’s initiatives to politicize women through including them in mass campaigns and radicalizing their traditional household tasks were relatively successful, but cultural backlash against women’s increasing presence in the labor force prompted the institutionalization of a gendered division of labor in the economy that traditionalized their initially radical entry into the workplace. Analyzing how political elites confront and manage social differences within political blocs promises to contribute to a better understanding of the political production of social solidarity and its downstream effects on categorical inequalities.

Building Stories: Oral History, Built Heritage & Numinous Fabric

<p>Carman and Sørensen’s book Heritage Studies: Methods and Approaches challenges us to reconsider and extend methodologies in heritage studies. This thesis takes inspiration from their book to ask how and why heritage practitioners and academics researching built heritage should use oral history as a useful qualitative tool in their research process. In the New Zealand context, researchers find it difficult to find information for the period that spans the Second World War to the present, due to the common practice of restricting access to recent official records and government documents, in most cases due to sensitivities about privacy, and the cessation of the Papers Past newspaper resource. This thesis asks if researchers could fill this gap by drawing on tools from the fields of public history and oral history and by doing this extend and refine the theory and practice of heritage studies and heritage management. To test this approach, I have undertaken a case study of the historic building, Ngaroma, in Wellington’s Lyall Bay. The methodology I have followed involved first delving into the building’s history through library and archival sources; I then conducted nine interviews with people who have had a connection to the building. The data I have gathered about both the physical and social fabric of Ngaroma and its history has built up a picture of life in the building. Memory, senses and emotion have emerged as important aspects of my findings. In analysing the results, I have extended the established binary understanding of the physical and social fabrics of the building and developed the concept of ‘numinous fabric’. In doing so I argue that we can identify the overlap between physical fabric and social fabric which can guide and inspire the way we can go about interviewing people by linking extant fabric with intangible things such as memories. This thesis finds that oral history can be used to tap into a rich source of material that adds depth and dimension to our understanding of the built heritage around us. It encourages all academics and heritage professionals researching historic buildings to undertake oral interviews as a central qualitative methodology and in doing so to bring together heritage theory and heritage management practice.</p>

Building Stories: Oral History, Built Heritage & Numinous Fabric

<p>Carman and Sørensen’s book Heritage Studies: Methods and Approaches challenges us to reconsider and extend methodologies in heritage studies. This thesis takes inspiration from their book to ask how and why heritage practitioners and academics researching built heritage should use oral history as a useful qualitative tool in their research process. In the New Zealand context, researchers find it difficult to find information for the period that spans the Second World War to the present, due to the common practice of restricting access to recent official records and government documents, in most cases due to sensitivities about privacy, and the cessation of the Papers Past newspaper resource. This thesis asks if researchers could fill this gap by drawing on tools from the fields of public history and oral history and by doing this extend and refine the theory and practice of heritage studies and heritage management. To test this approach, I have undertaken a case study of the historic building, Ngaroma, in Wellington’s Lyall Bay. The methodology I have followed involved first delving into the building’s history through library and archival sources; I then conducted nine interviews with people who have had a connection to the building. The data I have gathered about both the physical and social fabric of Ngaroma and its history has built up a picture of life in the building. Memory, senses and emotion have emerged as important aspects of my findings. In analysing the results, I have extended the established binary understanding of the physical and social fabrics of the building and developed the concept of ‘numinous fabric’. In doing so I argue that we can identify the overlap between physical fabric and social fabric which can guide and inspire the way we can go about interviewing people by linking extant fabric with intangible things such as memories. This thesis finds that oral history can be used to tap into a rich source of material that adds depth and dimension to our understanding of the built heritage around us. It encourages all academics and heritage professionals researching historic buildings to undertake oral interviews as a central qualitative methodology and in doing so to bring together heritage theory and heritage management practice.</p>

EDUCATION AND ITS ROLE IN THE MORAL AND COGNITIVE CHANGE OF YOUNG PEOPLE

The educational institution today is one of the most important institutions that works to achieve and disseminate knowledge values among its members, and since the educational institution is at the same time a social institution, it reflects the goals, principles, values, behaviors and knowledge of that society to which it belongs through a set of concepts and values associated with each other to lead Its role is to immunize members of society in general and the youth group in particular against the fierce attack that young people are exposed to, threatening their Arab identity, social fabric and national affiliation to lead them to change the style and style of their culture and their knowledge and societal values. What the world is witnessing today in terms of rapid events and changes represented by the moral and cognitive change that surrounded many aspects of the lives of young people, as a result of the great cultural openness and the intellectual invasion of various modern technological means whose impact has become vast on generations, especially the youth among them, as young people have become chanting phrases, concepts and behaviors that are not complete in our society. The matter went beyond defending these misconceptions, which necessitated the solidarity of all members of society, especially education and all its institutions, to restore the lost balance and defend our lofty values. The Iraqi society was characterized by preserving the system of values, customs, knowledge and general principles until 2003 as it was a closed society and after that year and the rapid changes and transformations it was subjected to following its sudden and unprecedented contact with the outside world, in addition to the rapid deterioration in the economic and political conditions and the security chaos are all factors They gathered to lead individuals in general and youth in particular to excessive use of modern technological means and an attempt to imitate and copy everything they saw without taking into account the values and knowledge of our society. The study was prepared according to three sections. In the first section, we dealt with the subject of the study, its importance and objectives, with a statement of the most important concepts and terms contained therein‎.

L’economia del Profeta: la finanza islamica e i fondamenti religiosi del diritto islamico dei contratti Shari’ah Compliant

SOMMARIO: 1. Premessa: l’Islam tra religione ed economia - 2. Dalla finanza al contratto islamico, tra vincolo e libertà: alla ricerca di una teoria generale dei contratti - 3. L’etica islamica dei contratti: divieto di ribà e divieto di ghàrar - 4. Operatività delle attività della banca islamica e contrattualistica commerciale Shari’ah Compliant - 5. I contratti di tipo partecipativo: “mudàraba” e “mushàraka” - 6. (segue) Tipologie di mudàraba - 7. Cenni conclusivi e prospettive future. The Prophet's Economy: Islamic Finance and the Religious Foundations of Islamic Law of Shari'ah Compliant Contracts ABSTRACT: The growing presence of Muslim believers in Europe has increasingly led to heated debates also at the doctrinal level. Legal and economic literature, particularly, has recently emphasised the importance that inclusive, effective and efficient financial regulation can have on the degree of integration of the Islamic communities present in non-Muslim contexts. Since the Shari'ah dictates a series of behavioural rules in different sectors of the believer’s life, the Koran and the narratives of the Prophet (hadith) offer a series of prescriptions also in economic matters. With the aim of outlining the religious and juridical reasoning of the so-called halal economic dimension, this paper first examines the economic principles of Islamic finance: the prohibition of ribà (interest), the prohibition of ghàrar (uncertainty) and that of maysìr (speculation). It then provides a recognition aimed at finding a general theory of Islamic contracts. Finally, it reconstructs the discipline of the mudàraba and musharàka participatory contracts. These two forms of contracts represent a product of Islamic finance widely used in banking-financial practice and considered by Islamic legal schools to be totally in conformity with the Word of Allah. They are therefore instruments of comparison particularly interesting as well as useful for the Italian legal system. They can represent a flywheel for the integration of Muslims in the social fabric, and at the same time, an antidote to the unstable European economic panorama.