One and the Same? An Exploration into Two Common Ideological Motivations for Lone-Actor Terror Attacks in the West Between 2010-2017

<p>Islamic extremism (IE) and right-wing extremism (RWE) are the two most common ideological motivations for perpetrating lone-actor terrorism in the West. This study explored the similarities and differences of these ideologies by coding for specific attack and personal characteristics of attacks that occurred between 2010-2017 in Western Europe, Australia, and North America. Lone-actor terrorism included attacks perpetrated by individuals, as well as isolated dyads and triads. A codebook was developed to capture the attack and personal characteristics, and data was obtained from media and other open-source reporting. The dataset included a total of 99 cases perpetrated by 102 individual actors. The study found that lone-actor attacks perpetrated by IE and RWE had increased significantly over the time period studied. Some key significant differences were found: IE were more likely to be an immigrant to the country of attack they were born in, were more likely to target civilians, and their plots or extremist activity were more visible to law enforcement and intelligence agencies, while RWE were more likely to be single, more likely to target social minorities less likely to have experienced tertiary level education or higher, less likely to have children, and are significantly older than IEs. However, for the majority of variables there were no significant differences between IE and RWE, including variables that may indicate strain in a perpetrator’s life (mental health, social isolation and experience of stressful events), indicating that overall the attacks perpetrated by individuals of the two ideologies share more commonalities than differences.</p>

One and the Same? An Exploration into Two Common Ideological Motivations for Lone-Actor Terror Attacks in the West Between 2010-2017

<p>Islamic extremism (IE) and right-wing extremism (RWE) are the two most common ideological motivations for perpetrating lone-actor terrorism in the West. This study explored the similarities and differences of these ideologies by coding for specific attack and personal characteristics of attacks that occurred between 2010-2017 in Western Europe, Australia, and North America. Lone-actor terrorism included attacks perpetrated by individuals, as well as isolated dyads and triads. A codebook was developed to capture the attack and personal characteristics, and data was obtained from media and other open-source reporting. The dataset included a total of 99 cases perpetrated by 102 individual actors. The study found that lone-actor attacks perpetrated by IE and RWE had increased significantly over the time period studied. Some key significant differences were found: IE were more likely to be an immigrant to the country of attack they were born in, were more likely to target civilians, and their plots or extremist activity were more visible to law enforcement and intelligence agencies, while RWE were more likely to be single, more likely to target social minorities less likely to have experienced tertiary level education or higher, less likely to have children, and are significantly older than IEs. However, for the majority of variables there were no significant differences between IE and RWE, including variables that may indicate strain in a perpetrator’s life (mental health, social isolation and experience of stressful events), indicating that overall the attacks perpetrated by individuals of the two ideologies share more commonalities than differences.</p>

The effect of social identity on integration of social minorities: The case of North Korean refugees in South Korea

This paper investigates the effect of a shared social identity on social behaviors of a marginalized population by focusing on North Korean refugees in South Korea. The findings of a behavioral experiment with North Korean refugees show that the common Korean identity can promote their integration in South Korea, despite considerable differences caused by seven-decade long separation between the two countries. Perceiving ethnic unity shared with South Koreans stimulates North Koreans’ socially desirable behaviors and attitudes such as trust, cooperation, confidence, and life satisfaction in South Korea, as well as their self-confidence about North Korean origin. In addition, the effect of the shared identity is greater for women and better educated persons – the finding that stresses the importance of education and gender-specific policy to accelerate social integration of North Korean refugees.

The cultural diversity of contemporary Iraq in the light of security threats and conflicts between its components

In the necessities of friend-hood between peoples and nations, spreading a culture of peaceful and social coexistence, and moving away from all forms of violence, threats, and harassment of national, religious, and social minorities. The peoples of the world have successful experiences in enriching the concepts of coexistence and multiculturalism, as in a number of European and American countries. The culture and citizenship as a right for all Iraqis as an economic and productive resource for development, the spread culture of human rights and cultural diversity in one country are beneficial. Rather, it means openness to diverse cultures that enrich human characteristics, explode the energies of creativity and participation, economic development, in order to avoid the feeling of the power superiority of the great "nation" over small nations it needs to assimilate a culture of diversity, participation, and dialogue at the grassroots and middle-class levels, as to be associated with institutions, cultural and legal structures, constitutional legislation, and economic, social and educational reforms. To end up the authority of tyranny that dominates all components, and the various local groups in their customs, traditions, languages, and ways of expressing them, requires popular awareness and an intellectual renaissance so that contributes to the transition to a new stage.

Western tolerance: the rule of democracy or the offensive of dehumanization?

In the West, there is a total substitution of concepts, expressed in the idea of tolerance, according to which humanism manifests itself in respect for any system of values. The criteria for good and evil are neutralized, and the Weld of what is permitted is expanded. Values and life practices that were traditionally considered unacceptable and marginal in the culture receive the status of normal and even necessary. When the boundaries of tolerance are not defined, the idea itself becomes dehumanizing. But the dehumanizing meaning of the ongoing cultural transformations is hidden behind emotionally attractive names like human rights and democracy. Socially harmful ideology and the life practices it absolutizes are given a lot of emotionally euphonious names, which are simulacra that hide the true essence of the phenomena being signified. Ne protection of minority rights under the banner of democracy and human rights is usually an attack on the rights of the majority, and human rights are wrongly identified with the rights of the minority. The absolutization of the rights of social minorities (and the most radical ones in relation to traditional culture) is at the same time an infringement of the rights of the majority. The social majority becomes oppressed. Ne idea of tolerance implanted anti-democratic, without taking into account the views of the public. In the West, it is necessary to show tolerance both to different practices and points of view, and to the very fact of planting this tolerant line. That is, a mandatory tolerance for tolerance is instilled. The common idea of postmodern relativization of values is not entirely correct. The sick, the evil, and the unreasonable are given more right to exist than the healthy, the good, and the reasonable. But instead of equating the worthy and the unworthy, a “sociocultural inflection” is carried out towards the unworthy. Criticism of homosexuality is presented as reprehensible intolerant homophobia, and parents who are negative about gay propaganda risk becoming clients for juvenile services. Even schools began to reorient themselves under the apologia of sexual perversion, which is a reversal to the de-intellectualization and dehumanization of children’s minds. Trends that are referred to as ways to protect human rights, freedom, and democracy actually lead to social dehumanization.

Organizational inclusion and identity regulation: How inclusive organizations form ‘Good’, ‘Glorious’ and ‘Grateful’ refugees

Do inclusive organizations live up to the term ‘inclusion’? Diversity literature depicts the inclusive organization as an ideal entity that welcomes social minorities who, in turn, feel valued and unique and have a sense of belonging to the organization. Our study offers a critical account of inclusion concepts and practice. We argue that proponents of inclusion overlook that inclusive organizations also may regulate workers’ identities. To examine the relationship between organizational inclusion and identity regulation we conceptualise inclusion as a process involving various organizational actors and practices. Drawing on a multiple-case study of refugees working in Austria we show how organizational practices aimed at inclusion contribute to the forming of refugees as ‘good’, ‘glorious’ and ‘grateful’ subjects. This identity regulation is ambivalent: while it allows refugees to work in inclusive organizations, it also constrains their sense of self.

CROSS-CULTURAL COMMUNICATION IN MEDICAL SETTINGS

Tоday there is a strong tendency to incorporate the bioethical principle of social justice in healthcare in cross-cultural communication. Considering cultural differences makes it possible to ensure that the human right to medical care and wellbeing is fully respected. Several types of most vulnerable populations were identified – immigrants and social minorities. When seeking medical care they face a number of problems such as culture and language barriers, lower socio-economic status, lack of literacy, which impede effective communication and care provision. The most promising ways of coping with the problem are developing cultural competence and practicing a patient-centered approach. New curricula aiming at raising cultural awareness have been elaborated for practical use in medical schools.