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Learning the languages of peace

9780719082542_C02.qxd 8/9/11 15:52 Page 49 2 Pentecost: learning the languages of peace Stanley Hauerwas Being particular about particularity In his justly celebrated book, The Dignity of Difference: How to Avoid the Clash of Civilizations, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, argues that the ‘greatest single antidote to violence is conversation, speaking our fears, listening to the fears of others and in that sharing of vulnerabilities discovering a genesis of hope’.1 Some assume, according to

in Religion and rights
A relationship in search of meaning

also an area where there is much to share with India. Both the EU and India are examples of the strength that multiculturalism can bring in today’s world. India with its twenty-two official languages and many religious and ethnic identities is matched by an equally diverse union of European citizens speaking a diverse range of languages and practicing many different faiths. Both are founded on stable democratic institutions and rule of law. As a consequence, there is much potential in the EU–India ties that remains to be tapped into. Despite the well

in Indian foreign policy
The road to war in the Balkans and Caucasus

had links with the Dagestani raions of Kyzylyurt, Khasavyurt and Buinaksk. Throughout 1998 the three villages (auls) of Karamakhi, Kadar and Chabanmakhi became centres of Salafi religious activity, housing the young Jordanian ideologue Abdurakhman, who had relocated from Chechnya after the battle of Gudermes. The agenda of Chechen and Dagestani unification – formalised politically in an announcement by Basayev on 9 February 1999 – was further reinforced by Udugov and Khattab’s decision to use digital media to promote the Salafi agenda, helping establish the Kavkaz

in Contemporary violence
French revolutionary ideology in Saint- Domingue

, emancipatory politics of the revolutionary Haitian masses. While the early republics, kingdoms and empires that ruled Haiti were largely modelled after European state systems, the countryside experienced the flourishing growth of African-​derived religious congregations and quasi-​political secret societies. The resilience and growth of maroon communities and religious secret societies in early Haiti demonstrates that an anti-​colonial movement that incorporated European political rhetoric and institutional forms could also give rise to the growth and spread of non

in Colonial exchanges

developed a social network distinct from the radical politics and Yiddish culture associated with the first generation immigrants. Newly formed synagogues were often the first landmark and they reflected social as well as religious aspirations. Hamburger attributed the dwindling membership of his synagogue in a Salford suburb to it ‘having ceased to be a House of Prayer and become, instead, a reflection of the financial status of our heads of business houses’.18 The Jewish middle class was both less religious and more status conscious than the first generation of

in The British left and Zionism

referenced, political independence was perceived as vital. The early years of the independent state witnessed concerted efforts to forge a common identity, impute a common culture, diminish diversity and realise an ‘imagined community’ (Garvin, 2004; O’Carroll, 2002). While a distinction between civic nationalism and ethnic nationalism is frequently made by sociologists and political scientists, in Ireland the ethnic dimensions (such as language and religious beliefs) combined with the political and territorial dimensions of civic nationalism to create a particular Irish

in Europeanisation and new patterns of governance in Ireland

, encounter vocal opposition from some women, not all of them ardent suffragists. At one meeting he ‘met with considerable interruption from a rather noisy congregation of Socialists in the gallery of the theatre, from a group of orthodox Conservative women at the back of the stalls, who were insistent on a demand that he should outline his policy as well as denounce Socialism, and from a few feminine enthusiasts for the grant of the franchise to women on the same terms that it is held by men’.34 According to The Times, ‘The independent candidate is meeting with definite

in Rethinking right-wing women

of a raft of responses by key sectors in the Omagh community. This included the Christian churches and other faith communities, which were coordinated largely by the local Churches’ Forum. The Forum had already been in place prior to the bombing and this created a valuable set of established relationships across denominations. This was important given the way in which the religious structures in

in Conflict, peace and mental health

organisers and activists, Squire and Bagelman ( 2012 : 155) remark: City of Sanctuary promotes a culture of hospitality toward those taking sanctuary across diverse sites, such as local businesses or workplaces, community cafés and religious congregations. This entails a range of practices, such as the placing of signs on the window sills of various community buildings, shops, student unions and offices around Sheffield which bear the words: ‘We welcome asylum-seekers and refugees

in Sanctuary cities and urban struggles

, and where families could gather and be briefed by the police on what would take place. Next door was the viewing room, which had been carefully prepared in a short time with flowers and appropriate furniture to be as respectful and supportive as possible. Depending on the religious denomination of the family, religious artefacts were assembled in the room for each identification. Some families had

in Conflict, peace and mental health