Respect My Right to Dominate

In this article, we present how the recognition framework of political and historic representation has enabled reactionary political forces, which increasingly recognize its inner contradictions and turn them against the basic principle of universal dignity, with the clear aim of corroding the whole recognition political edifice from the inside out. Taking the field of the symbolic construction of European identity as our main focus, we will reconstruct how the takeover of recognition politics has destabilized political and historic representation in Europe and ended up undermining European integration rather than enhancing it. Following one of the most important theorists of political and historic representation, Frank Ankersmit, we introduce the conceptual distinction between antifoundationalist vs. founda-tionalist representation in order to account for the series of decisive institutional changes that since the 1970s have contributed to the intersection of two separate fields into ‘memory politics’ and led to the rise of a new and inherently non-democratic foundationalism, of which recognition politics is one of the main symptoms.

Human Dignity and Rights in the Context of Gender and the Sacramental Priesthood

This paper considers the question of women’s ordination to the sacramental priesthood in the context of human dignity and rights. Differentiating between two forms of ontological or intrinsic dignity – the universal dignity of the human being made in the imago Dei, and the particular dignity of those baptised into the imago Trinitatis – it argues that the refusal of ordination to women is a violation of baptismal dignity that constitutes a refusal of women’s rights. It analyses the arguments against women’s ordination and shows them to be based on a misreading of Thomas Aquinas, on the innovative concept of sexual complementarity which has replaced the earlier hierarchical model of sexual difference, and on appeals to mystery that might be better described as mystification. It concludes that the refusal to allow women to respond to the call to ordination is based on a modern form of essentialised sexual difference that is alien to the Catholic tradition and that violates Christological orthodoxy, insofar as it suggests that women are not able to image Christ.

Raees as Macbeth-A transcultural adaptation

Literary adaptation is a process, which reproduces the pre-existent literary piece of work into a series of altering characters, settings, actions, and storylines. Adaptations of canonical texts of great authors such as Shakespeare had won the universal dignity. By using Hutcheon’s adaptation theory, this research aimed to scrutinize the impact of the transcultural adaptations of Macbeth as Raees by Government College University Dramatic Club, Lahore. The reception of Shakespeare as the manifestation of the British culture involved many social, cultural, and political factors that were analyzed in this research by using Hutcheon’s concept of "indigenization" (2103:150). I had collected data from source texts, scripts, articles, interviews, observations, questionnaires, and group discussions. The Government College University Dramatic Club, Lahore team made the variations in the text to make it appropriate to the native/local culture. These variations were significant in making the transcultural adaptation as a success in the native culture.

Zionist and Palestinian Honor and Universal Dignity in Israeli Cinema

This article offers a film analysis of Israeli films which, it claims, embrace or critique Israel’s Zionist and Palestinian perceptions of honor, as compared with universal human dignity. The article groups together and examines six acclaimed Israeli feature films that, it argues, present and comment on Zionist and Palestinian perceptions of honor, as well as human dignity. The Israeli-Zionist Kazablan (1973) and the Israeli-Palestinian Wedding in Galilee (1987) each construct an ideal version of Zionist and Palestinian honor codes and mentalities, respectively. More critical and recent films, James’ Journey to Jerusalem (2003), Attash (2004) and Ajami (2009), suggest that these happy ideals conceal monstrous shadow images that undermine the reverence and promotion of human dignity. Finally, Bethlehem (2013) is read as portraying both Zionist and Palestinian mentalities concerning honor as macho, adolescent, insensitive and hurtful. According to this reading, Bethlehem demonstrates how both honor codes preclude the adherence to and cherishing of universal human dignity, locking the two nations in an eternal blood feud.

Universal dignity, justice and accountability: protection of human rights and dealing with atrocities

The notion that human beings have rights as humans is part of the contemporary world and its pol itics . With respect to human rights , the United Nations (UN) plays a major role in promoting, protecting, and expanding internationally accepted rights through establishing several comprehensive agreements and mechanisms since 1945. Thus, on a global level, human rights and the violations thereof have become a legitimate concern of international society. However, there is a difference between declaring and practising human rights.Consequently, political changes have occurred all over the world in recent years where several repressive regimes have been replaced with democratic or semi-democratic governments. In the process, these regimes are confronted with the question of justice and that accountability is due after atrocity. The widely held belief is that crimes against humanity must be addressed and perpetrators have to be called to account, while justice has to be determined.The article will focus on what is understood by “human rights” and how the UN went about to guarantee human rights and el iminate the violations thereof by implementing a network of human rights instruments and mechanisms. The article will also indicate that, in practice, there are certain difficulties with the enforcement of these UN Conventions. The different options to be considered by countries in dealing with a violent legacy will be examined to explain why many transitional societies prefer to establish a truth commission.

Preventing genocide: the role of the church

Recent events in Sudan reiterate the fact that genocide is still a real threat in the modern age, despite important developments in international law. The aim of this article is to discuss ways in which churches can help to prevent genocide. The central theoretical argument is that military and legal preventative measures cannot address the underlying causes of genocide. Social factors that usually contribute to genocidal behaviour are difficult living conditions, nationalism, ethnocentrism, collectivism, authoritarianism, a culture of impunity and the distortion of morality. The most effective way to prevent genocide is to change the moral fabric of genocidal societies by fostering caring societies that emphasize individual moral responsibility, respect for life and the universal dignity of all human beings. As a moral institution the church can play an important role in changing the moral habits of societies. Churches must not compromise themselves by seeking political power or serving secular ideologies. The Bible must be interpreted in a responsible way that does justice to the message of the gospel. Churches must also foster individual moral responsibility; proclaim reconciliation, justice and peace; try to be active bystanders in conflict situations; address difficult life conditions and promote respect for life.