First Death in the Fourth World: Teaching the Emergence Myth of the Hopi Indians

1995 ◽  
Vol 19 (1) ◽  
pp. 75 ◽  
Author(s):  
Peter G. Beidler
Keyword(s):  
Fourth World

Human Rights in Traditionalist Islam

2008 ◽  
Vol 25 (1) ◽  
pp. 82-105
Author(s):  
Robert Dickson Crane
Keyword(s):  
Human Rights ◽  
Western Civilization ◽  
World War ◽  
Clash Of Civilizations ◽  
Fourth World ◽  
Common Heritage ◽  
Religious Extremism ◽  
Islamic Thought ◽  
The Common ◽  
Common Identity

The vaunted clash of civilizations has grown into a Fourth World War of demonization against Islam. The newest strategy is to single out Islam’s essential values, deny that they exist, and assert that their absence constitutes the Islamic threat. This article shows the common identity of classical American and classical Islamic thought so that Muslims, Christians, and Jews can unite against religious extremism. Muslim jurisprudents developed the world’s most sophisticated code of human responsibilities and rights. This is now being revived as the common heritage of western civilization based on the premise that justice reflects a truth higher than man-made positivist law and on the corollary that the task of religion is to translate transcendent truth into the transcendent law of compassionate justice.

scholarly journals How Children in Germany Experience Refugees: A Contribution From Childhood Studies

2021 ◽  
Author(s):  
Sabine Andresen ◽  
Sascha Neumann ◽  
Ulrich Schneekloth
Keyword(s):  
Social Sciences ◽  
Case Studies ◽  
Well Being ◽  
Refugee Children ◽  
Childhood Studies ◽  
Representative Survey ◽  
Fourth World ◽  
Political Issues ◽  
Qualitative Case Studies ◽  
World Vision

AbstractThis paper deals with perceptions, encounters and experiences of children with refugees and refugee children in Germany. It is based on the Fourth World Vision Children Study, which is regularly conducted in Germany since 2007. The study is based on a representative survey among 6- to 11-year-old children, which was combined with qualitative case studies and focuses on children´s well-being, their fears, their concerns as well as their attitudes toward other societal groups and contemporary political issues. For the survey of the Fourth World Vision Children Study, in the questionnaire there were also items included which should allow collecting data on children´s encounters and experiences with refugees, and particularly refugees who are their peers. This paper presents the approach taken in the study and how it is embedded conceptually in childhood studies before reporting and discussing selected findings on the experiences of children in Germany with refugees in their neighbourhood and among their peers. The findings presented in this paper refer to contact as well as interactions and opportunities for establishing friendships between refugee and non-refugee children. This is followed by a discussion of the implications these findings have in terms of consequences for supporting refugee children when arriving at Germany. In the conclusion, we will finally point out the implications of our study for the broader field of childhood studies in social sciences.

Fourth world congress on the theory of machines and mechanisms

1974 ◽  
Vol 9 (2) ◽  
pp. 281
Author(s):  
K.M. Ragsdell ◽  
Ray W. Herrick
Keyword(s):  
Fourth World ◽  
World Congress

Ethnic and Tourist Arts: Cultural Expressions from the Fourth World

1980 ◽  
Vol 6 ◽  
pp. 246
Author(s):  
Jean M. Borgatti ◽  
Nelson Graburn
Keyword(s):  
Fourth World ◽  
Cultural Expressions

scholarly journals NÅR KULTUR SKAL „BEVARES" - perspektiver fra et vestindisk projekt

1996 ◽  
Author(s):  
Karen Fog Olwig
Keyword(s):  
Human Rights ◽  
Indigenous People ◽  
West Indian ◽  
Fourth World ◽  
The West ◽  
Research Project ◽  
Indigenous Status ◽  
Cultural Traditions ◽  
Anthropological Theory ◽  
The Caribbean

Karen Fog Olwig: When culture is to be „preserved“: perspectives from a West Indian research project At the same time as anthropology has begun to apply a more processual perspective to the study of culture as fluid and changing, many of the „fourth world“ peoples studied by anthropologists have become preoccupied with codifying their culture in the form of aboriginal, authentic traditions which can be preserved from change. This concem with cultural traditions is tied to the struggle for human rights by indigenous people. The concept of culture as unchanged traditions is not only in conflict with current anthropological thinking, it is also ill suited to the struggles of peoples who cannot claim this form of ancient indigenous status, but who nevertheless share with „fourth world“ peoples the same need to defend their cultural autonomy. Among this latter group is the people of the Caribbean, who are indigenous to Africa, but came to the islands as part of a process of colonization. This article is based upon a study of the difficulties faced by such a non-indigenous, but nevertheless „native“ community of several centuries standing, in their efforts to defend their cultural and economic autonomy. In the West Indian case modem anthropological theory and the population studied by anthropologists need not be in conflict.

scholarly journals FEMALE IDENTITY AND MAGICAL REALISM IN NATIVE AMERICAN AND AFRO AMERICAN WOMEN WRITING: A COMPARATIVE ANALYSIS OF LOUISE ERDRICH’S TRACKS AND TONY MORRISON’S BELOVED

2017 ◽  
Vol 4 (11) ◽  
pp. 108
Author(s):  
Mumtaz Ahmad ◽  
Kaneez Fatima
Keyword(s):  
Women Writers ◽  
Native American ◽  
Female Identity ◽  
Oral Traditions ◽  
Discursive Construction ◽  
Fourth World ◽  
American Women Writers ◽  
American Women ◽  
Sweeping Generalization ◽  
Discursive Field

<p>This research article is an attempt to evaluate the Native and Afro American women writers ‘sustained efforts to articulate a continuous and internal cultural female identity by constructing re evaluative narratives that deconstruct institutionally supported universal female images inflicted upon the third and fourth world women by the first world feminist intelligentsia. To do so these women writers radically depart from the conventions of Euro American stylistic, formal and structural modalities of the narrative and use instead a stylistic mosaic allowing the native and black oral traditions to imbricate with the white normative models. Since literature and arts have always been an effective medium, an expansive domain, and a discursive field where writers have been voicing the aureate human feelings, conflicting passions and the continuous struggles of the different societal segments, especially of deprived strata against those who maintain and perpetuate their cultural and political hegemony by suppressing the subalterns, the  women writers from the fourth world ethnic communities have expressed whole range of the intensely personal and communal human emotions that radiate from the springboard  of social, cultural, historic and political practices One of the significant features that the Native American and Afro American women writers often demonstrate include the use of magical realist strategies that express, on one hand, their efforts to indigenize narrative and, on the other hand, help them construct female identity from their own perspective since, within main concerns of contemporary fourth world feminist criticism, the (re) construction of female identity merits special attention and analysis. The stereotypical discursive construction of the Native and Afro American women by the dominant Euro American discourses bracketed them into essentialist categories glossing over the medley of vital differences that these women reveal in their social, cultural, anthropological and sexual strictures. Tackling the issue of the discursive construction of female identity that involves conceptual and perspectival problems, both Native American and Afro American women writers deconstruct the sweeping generalization of the fourth world women by challenging and subverting the clichéd images replacing them with empowered and agentive subjects who are no more subjected to, what Gyatri Spivk conceptualizes,   subalternity and “epistemic violence”.</p>

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