Instagram has become an unsuspecting pulpit – seemingly caught off guard – for those determined to spread a militant message of Islamic State terror. Graphic, fanatical and oftentimes heavily photoshopped images weave through Instagram’s labyrinth of sunset snaps and gym selfies to advance a curious manifestation of cause-related self-promotion.
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Instagram has become an unsuspecting pulpit, seemingly caught off guard,for those determined to spread a militant message of Islamic State terror.Graphic, fanatical, and oftentimes heavily photoshopped images weave throughInstagram’s labyrinth of sunset snaps and gym selfies to advance a curiousmanifestation of cause-related self-promotion.
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Civil society as a social sphere is constantly subjected to change. Using the Dutch context, this article addresses the question whether religiously inspired engagement is a binder or a breakpoint in modern societies. The author examines how religiously inspired people in the Netherlands involve themselves in non-governmental organizations (NGOs) and voluntary activities. Religious involvement and social engagement in different European countries are compared and discussed. In addition, the author explores the models of civil society and applies these to both the Christian and Islamic civil society in the Netherlands. Using four religious ‘identity organizations’ as case studies, this article discusses the interaction of Christian and Islamic civil society related to secularized Dutch society. The character and intentions of religiously inspired organizations and the relationship between religious and secular involvement are examined. This study also focuses on the attitude of policymakers towards religiously inspired engagement and government policy on ‘identity organizations’ in the Netherlands.
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This article attempts to explore the main impulses that might have led to the destruction of Buddha statues by Taliban in the Bamiyan Valley of Afghanistan. Drawing on existing literature, and anecdotal evidence, this article suggests that the main impulses that have led to destruction are rather linked to the overall political context of that time (i.e., political iconoclasm) rather than to pure Islamic iconoclasm or an explicit condition of disharmony in heritage (i.e., dissonant heritage). First, the Taliban did not consider the statues as "their" cultural heritage. The act of destruction, therefore, cannot be subscribed to the Afghan cultural dynamics but rather to the political-religious ideology imported by Taliban from outside of the country. Secondly, it seemed that Mullah Omar was viewing the statues as a revenue source at the beginning and as a political bargain chip at the end. In both circumstances, religion seems not to have played the main role. Lastly, the destruction seems a political iconoclasm-that is, a political exploitation, if not a direct political act. The Taliban and especially their external allies were very well aware of the consequences of the act of destruction. It seems implausible to suggest that there were no religion and/or culture in play when ordering the destruction of the statues. The latter is the least what this article aims for. However, to conclude that the destruction was solely triggered by theological and cultural factors might also be improbable. The author does not, in any way, attempt to rationalize the act of destruction, let alone justify the barbaric act.
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There are a plethora of drivers of change in energy systems until 2015. The role of social and political actors is likely to be more noticeable. In Europe, locally, high-impact ideas like green consumerism and limited acceptance of energy systems that result in trade-offs will be important. Nationally, the empowerment of individuals and communities and the politicization of energy-related issues will be drivers of change. Internationally, energy issues will become more important in the foreign and security policies of state and non-state actors.
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This is the report on the situation in the Netherlands in the field of youth, young homeless people and unaccompanied minor aliens. The report describes risk factors for children and young people in relation to social exclusion and homelessness. This report forms the first part of the international comparative study ‘CSEYHP’. MOVISIE carries out this three-year study by order of the European Union. The cooperative partners are three universities in: England, the Czech Republic and Portugal. The objectives of ‘Combating Youth Homelessness’ are as follows: 1. to understand the life trajectories of different homeless youth populations in different national contexts; 2. to develop the concepts of risk and social exclusion in relation to the experience of young homeless people and to the reinsertion process; 3. to test how different methods of working contribute to the reinsertion process for young people; 4. to investigate the roles of and relationships between the young person, trusted adults, lead professionals, peer mentors and family members in the delivery of these programmes across all four countries. When preparing the national reports, the three partner countries the Czech Republic, England and Portugal use the same format as used in the Dutch report. Based on the four national reports, England will prepare a comparative report, in which the four national situations will be compared.
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Building on the Millennium Development Goals, Education for Sustainable Development (ESD) and Education for Sustainable Development Goals (ESDG) were established. Despite the willingness of many educational institutions worldwide to embrace the SDGs, given escalating sustainability challenges, this article questions whether ESDG is desirable as “an education for the future”. Many challenges outlined by the SDGs are supposed to be solved by “inclusive” or “sustainable” economic growth, assuming that economic growth can be conveniently decoupled from resource consumption. Yet, the current hegemony of the sustainability-through-growth paradigm has actually increased inequalities and pressure on natural resources, exacerbating biodiversity loss, climate change and resulting social tensions. With unreflective support for growth, far from challenging the status quo, the SDGs and consequently, the ESDGs, condone continuing environmental exploitation, depriving millions of species of their right to flourish, and impoverishing future generations. This article creates greater awareness of the paradoxes of sustainable development and encourages teaching for sustainability through various examples of alternative education that emphasizes planetary ethic and degrowth. The alternatives include Indigenous learning, ecopedagogy, ecocentric education, education for steady-state and circular economy, empowerment and liberation. “This is an Accepted Manuscript of an article published by Taylor & Francis in 'Journal of Environmental Education' on 01/20/20, available online: https://www.tandfonline.com/doi/full/10.1080/00958964.2019.1710444 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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In maart 2011 dreigde Muammer Gaddafi van Libya duizenden onschuldige burgers van de stad Benghazi uit hun huizen te halen om hen te vermoorden. De Veiligheidsraad van de Verenigde Naties verwees de situatie door naar het Internationaal Strafhof in Den Haag, dwong een no-flyzone af en gaf de NAVO een mandaat om burgers te beschermen with all necessary means, met de uitzondering van grondtroepen. Deze operatie was snel, robuust en effectief. Het principe van The Responsibility to Protect (R2P) -de verantwoordelijkheid van de internationale gemeenschap om genocide, misdaden tegen de menselijkheid, etnische zuivering en oorlogsmisdaden te voorkomen en te stoppen- werd voor het eerst volledig toegepast. Is R2P daarmee een norm geworden? Dit onderzoek plaatst de casus Libië in het model van de "Norm Life Cycle" (de levenscyclus van een norm) van de Constructivistische theoretici Finnemore en Sikkink (1998). Libië toont aan dat R2P nu een tipping point (omslagpunt) heeft bereikt, en zich van de fase norm emergence (opkomende norm) naar de fase norm cascade heeft verplaatst. Er is echter een spanning ontstaan: de terughoudendheid van de Veiligheidsraad om R2P toe te passen in Syrië (2012) wijst de andere kant uit. Er is dus nog een lange weg te gaan, voordat R2P als een internalised norm (vanzelfsprekende norm) kan worden beschouwd. ABSTRACT In March 2011, Muammar Gaddafi of Libya threatened to pull thousands of civilian protesters in the city of Benghazi out of their homes and kill them. The Security Council of the United Nations referred the crisis to the International Criminal Court, imposed a no-fly zone and provided NATO with a mandate to protect civilians by all necessary means, with the exception of ground troops. This operation was fast, robust and effective. It also marked the first time that the Responsibility to Protect (R2P) principle was fully implemented, being the responsibility of the international community to prevent and respond to genocide, crimes against humanity and war crimes if the state in question is not able or not willing to protect its citizens itself. Has R2P become a new norm? This study situates the case of Libya in the 'Norm Life Cycle' model of Constructivist theorists Finnemore and Sikkink (1998). It suggests that R2P has reached a tipping point and has moved from the stage of norm emergence to the stage of norm cascade. However, a certain tension still exists: the reluctance of the Security Council to implement R2P again in the crisis in Syria (2012)points in the opposite direction. This suggests there is still a long way to go before R2P becomes an internalised norm in the international community.
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Despite the willingness of many educational institutions worldwide to embrace Education for Sustainable Development and Education for Sustainable Development Goals, critical scholars have pointed out that the very enterprise of sustainable development is not without its contradictions. Therefore, any education that engages with sustainable development needs to be carefully reviewed, rather than supported, in its ambition to promote the supposedly universally desirable aims. The rhetoric of sustainable development as meeting the needs of present and future generations is largely anthropocentric in failing to take nonhuman species into account when setting up pragmatic and ethical objectives. Similarly to the Millennium Development Goals (MDGs) that have helped to raise living standards across the world, but have largely failed to address environmental sustainability challenges, the Sustainability Development Goals (SDGs) tend to prioritize “inclusive economic growth” at the expense of ecological integrity, which is very likely to negatively affect not only nonhuman species but also future generations and their quality of life. Thus, as this chapter will argue, universally applicable Education for Sustainable Development Goals (ESDGs) is problematic in the context of addressing the long-term sustainability for both human and nonhuman inhabitants of the planet. Given escalating climate change, biodiversity loss, pollution, and depletion of natural resources, this chapter questions whether ESDGs can qualify as a desirable “quality education”. The paradoxes of sustainable development and ways forward that seem a better alternative for ESDG include indigenous/traditional learning, ecopedagogy, ecocentric education, and education for degrowth, steady-state, and Cradle-to-Cradle and circular economy. Advantages of universal education are also highlighted, as any education that supports basic literacy, numeracy, and values attributed to the intrinsic rights of humans and nonhumans can help students to be equipped to deal with social and environmental challenges. https://doi.org/10.3390/books978-3-03897-893-0-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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In dit artikel worden de mogelijke gevolgen belicht van de introductie van nieuwe en bestaande toepassingen van Bitcoin-technologie. De transnationale, decentrale en gedistribueerde peer-to-peer-structuur van de Bitcoin-technologie en van nieuwe toepassingen hiervan, hebben de potentie om bestaande sociale relaties en instituties te ontregelen. Het krachtenveld waarin maatschappelijke actoren staan kan hierdoor uit balans worden gebracht. De meest radicale van deze nieuwe technologieën is Ethereum. Met name het concept van de Digital Autonomous Organisation (DOA) heeft mogelijkerwijs verregaande consequenties. Ethereum is een ‘contract validating and enforcing system’, een gedistribueerd systeem dat een platform biedt voor autonome computerprogramma’s die in staat zijn om zelfstandig overeenkomsten met rechtspersonen en andere DOA’s aan te gaan en te ontbinden. Ik richt mij op de mogelijkheden van deze toepassingen als nieuwe platformen voor International Financial (Cyber) Crime.
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