Search Results (221)

The article examines conservative rhetoric and discourse in Israel toward the LGBTQ+ community from a sociolinguistic perspective that conceptualizes language as an arena of socio-cultural struggle over identity, power, and normativity. Drawing on queer linguistics theory and identity politics, the study explores how language constructs reality through metaphors of illness, sin, and existential threat, as well as through theological framing and appeals to family and national values. These rhetorical strategies produce a social hierarchy in which heteronormativity is positioned as a “natural truth” while queer identities are labelled as deviant or threatening. From sociological perspective, the study reveals how conservative discourse establishes social boundaries and reinforces collective identity through the exclusion of the Other, thereby reproducing power relations and hierarchies. The article calls for the development of an alternative public discourse grounded in pluralism, inclusion, and the recognition of diverse identities as a means of strengthening democracy and social justice. While existing studies have examined conservative discourse toward LGBTQ+ communities primarily in Western contexts, this study contributes to the field by centering the Israeli case as a distinctive site of analysis, where conservative voices emerge from multiple and ideologically heterogeneous traditions: national-religious, ultra-Orthodox, and Muslim-Arab. By examining how rhetorically divergent speakers converge around shared mechanisms of exclusion, the study reveals that heteronormative discourse is not the product of a single ideological source, but a cross-sectoral phenomenon embedded in the specific political and cultural tensions of Israeli society. Full article

This paper addresses a persistent divide in water governance: critical frameworks reveal power dynamics and ontological diversity but lack operational guidance, while operational frameworks prioritize technical management at the expense of ontological plurality and social legitimacy. We introduce Water-Important Socioecological Systems (WISe) as a prescriptive framework that integrates political ontology with hydrosocial territory analysis to inform more reflexive and inclusive water governance. WISe designates specific zones where ecological functions for water sustainability are concentrated and where social practices, productive livelihoods, and symbolic meanings coexist inseparably with biophysical processes. Unlike Integrated Water Resources Management (IWRM), which treats social and ecological dimensions as separate pillars, and the Ostrom Social-Ecological Systems framework, which undertheorizes ontological plurality, WISe explicitly centers the coexistence of multiple ways of understanding and relating to water as a governance principle. The framework was developed through a five-phase mixed-methods conceptual inquiry combining a systematic literature review (202 documents), an exploratory stakeholder survey of 223 participants across six Colombian hydrographic basins, and an analysis of designated water-strategic ecosystems. The findings reveal that ontological diversity is distributed across all stakeholder groups: hydrological supply framings predominate (36.4–45.8%), yet territorial-integrated perspectives appear in all groups, with government actors (22.9%) showing the highest proportion. The majority (56.1%) perceive WISe as exclusively state-managed, revealing a dominant ontological position that reduces socioecological territories to objects of administrative control. This article presents WISe as a conceptual and prescriptive framework informed by exploratory empirical evidence. Rather than offering a definitive empirical validation of the model, this study provides initial analytical grounding for its development and identifies indicative patterns that warrant further testing across other geographical and institutional contexts. WISe offers a framework comprising six defining characteristics and five operational dimensions that bridge theoretical understandings with governance-oriented analysis, treating ontological difference not as an obstacle but as essential knowledge for more reflexive and equitable water governance. Full article

This article explores the specificity of social assistance conducted by the Romanian Orthodox Church (ROC) compared to Faith-Based Organizations (FBOs) in the UK, USA, and France. The article is a secondary qualitative analysis of a circumscribed subset of the interview material assembled in a wider mixed-methods study on the professionalization of charity in the ROC, pursuing a different research question—the configurational specificity of the Orthodox model—than the parent study itself. Using Grounded Theory methodology on the corpus of nineteen interviews with clergy, social workers, and experts from Northeastern Romania, the analysis develops the category of the sacralization of social assistance—a configuration of practices and meanings in which the spiritual dimension is structurally integrated, sacramentally obligatory, and clerically authorized. While each of these features has been documented individually in Protestant and Catholic faith-based organizations, their joint configuration in the Romanian Orthodox case differs in degree and arrangement from patterns reported in the Western literature. A theoretically informed contrast with that literature highlights six dimensions along which the ROC configuration, as articulated by providers, diverges from the patterns most frequently reported in that literature: (1) the spiritual dimension is structurally integrated in ROC versus optional in UK/USA or institutionally absent in France; (2) leadership remains predominantly clerical versus secularly professionalized in the West; (3) the beneficiary is conceptualized as a living icon of Christ versus a person with civil rights; (4) the purpose of interventions is soteriological versus immanent social reintegration; (5) professionalization generates anxiety about secularization versus comfortable normalization; (6) volunteerism remains informal-communitarian versus formalized-systematic. The research proposes a dual-axis typology that differentiates between the presence and the nature of the spiritual dimension. Full article

The article argues that existing conceptualizations of secularity ought to be expanded to embrace a plurality of practices and forms of life within African societies. In other words, secularity must be understood as a plurality of historically situated forms of life rather than a single Western conceptual template. Two interconnected objectives define the article. The first is to show shows how the concepts of “deprivatization,” “conditions of belief,” and “postsecularity,” drawn from José Casanova, Charles Taylor, and Jürgen Habermas respectively, may contribute to a pluralistic conception of secularity. The second is to furnish concrete instances of secular forms of life in African societies by exploring the Igbo socio-religious world, underlining its secularity. In foregrounding African forms of secularity, the article not only challenges Western hegemonic appropriation of the secular category and its implicit race-religion nexus, but also contributes to ongoing efforts to rethink, ‘decolonize,’ and deracialize secularity as a global category of social analysis. Ultimately, the future of secularity lies in ongoing, decentered contestations and conversations across multiple worlds. Full article

This article develops a conceptual interdisciplinary model for research evaluation in the Social Sciences based on three core categories: Subject, Society, and Culture. It argues that conventional evaluation systems rely too heavily on quantitative metrics and, as a result, fail to capture the contextual, social, and epistemic complexity of knowledge production in this field. Drawing on an interdisciplinary analysis informed by complex thought and postcolonial theory, the article proposes a framework in which Subject refers to situated reflexivity and the role of relevant actors, Society emphasizes social relevance and public embeddedness, and Culture highlights epistemic plurality, local knowledge, and contextual legitimacy. The model is represented as a dynamic spiral, which underscores the revisable and context-sensitive character of evaluation. As a theoretical-conceptual contribution, the framework offers an alternative basis for broadening research assessment in the Social Sciences beyond productivity-driven and citation-based approaches. Full article

As a form of living heritage, Historic Urban Landscapes (HULs) have long been limited by the static perspectives and reductionist tendencies of conventional conservation and research approaches. Although the geological and archaeological concept of “stratification” offers a methodological basis for understanding the diachronic evolution of heritage, its unidimensional temporal lens fails to capture the inherent complexity and systemic nature of historic urban landscapes. To address this gap, this study proposes a “multidimensional stratification” theoretical framework through theoretical critique and paradigm reconstruction. The framework introduces innovations at the ontological, epistemological, and methodological levels, positing that the evolution of historic urban landscapes emerges from the nonlinear interaction and dynamic interweaving of four core dimensions: time, space, society, and value. It further systematizes five intrinsic attributes of such landscapes: authenticity, integrity, continuity, adaptability, and dynamism. Building on this foundation, the paper constructs a systematic analytical pathway—elements–processes–patterns–modes–drivers–characteristics—that enables dynamic analysis from micro-level identification to macro-level generalization, offering a scalable tool for HUL conservation and regeneration. To demonstrate the framework’s applicability, the historic urban area of Shenyang—a nationally designated historical and cultural city—is selected as a case study. Its urban landscape comprises four core districts: the Shengjing City District, the South Manchuria Railway Concession District, the Commercial Port District, and the Tiexi Industrial District, representing historical strata from the Qing dynasty capital, modern colonial planning, commercial opening, to industrial heritage. Using the multidimensional stratification approach, this study elucidates the spatial complexity, temporal nonlinearity, social dynamism, and value pluralism embedded in Shenyang’s historic urban area. Corresponding conservation strategies grounded in holism, dynamism, and differentiation are proposed. The research not only advances the theoretical understanding of HUL but also provides a novel paradigm—integrating holistic, dynamic, and operational perspectives—for the conservation, renewal, and regenerative practice of historic urban landscapes worldwide. Full article

Mohandas K. Gandhi (popularly known as Mahatma Gandhi) has primarily been recognized for his work in developing the theory and practice of nonviolence (ahimsa) for the purpose of building a culture of sustainable peace. Although Gandhi’s writings do not explicitly engage such categories as negative and positive peace, peace and international relations, or pacifism and nonviolence, scholars in peace studies have nonetheless assessed his contributions to the evolution of the field. This article advances the study of peace by emphasizing the dynamic nature of nonviolence (ahimsa), which is inextricably connected to Gandhi’s vision of sarvodaya (uplift of all). It further argues that his approach to peacebuilding, grounded in the upholding of pluralism across civic life, offers a conceptual framework for disrupting hegemonic monolithic systems. Gandhi lived in a time when the concept of pluralism had not gained currency; however, his vision, rooted in the values of diversity and tolerance, can appropriately be understood under the now widely accepted concept of pluralism. Gandhi thus uniquely connected nonviolence, peace, pluralism, and sarvodaya. For him, peaceful co-existence mandates attention to diversity—an approach that can enrich contemporary conversations in a divided political, social, and religious landscape. As a political leader and social reformer, he promoted indigenous languages, diverse village industries, local economies, and multi-faith religious education. In his later life, he also advocated for inter-caste and interreligious marriages in order to mitigate communal tensions. Such attention to diversity offers a promising path toward realizing the goal of sustainable peace and sarvodaya in a contemporary landscape increasingly prone to monolithic systems. Sarvodaya inherently requires a commitment to pluralistic, dialogical, dialectical, and nonviolent engagement in all spheres of life. By emphasizing shared humanity and committing to diversity, Gandhi offers a social philosophy of respect for all life as well as uplift of all trades, languages, and belief systems grounded in the vision of welfare of all. His practical methods of engaging diverse actors, along with his radical efforts to disrupt autocratic, authoritative, and centralized systems, affirm that the objectives of sarvodaya and sustainable peace can be realized only through a radical pluralism. Full article

Social workers are charged with challenging social injustice and pursuing social change, particularly during divisive and conflictual times, and just as social work has often been at the forefront of conversation during these times, so too has faith and religion. In this article, two social work faculty members engage in interfaith dialogue of Christianity and Sikhism to explore social justice, moral responsibility, and community-based approaches to peacebuilding. The article highlights how each faith tradition’s theological commitments (e.g., Christian emphases on agape, liberation, and restorative justice and Sikh principles of seva (selfless service), sarbat da bhala (the welfare of all) and Sant Sipahi (courageous resistance to oppression) shape distinctive yet complementary approaches to justice-oriented action. By examining the convergence and divergence between Christian and Sikh perspectives, the authors contribute to broader conversations on peacebuilding, pluralism, and ethics across diverse faith communities. Through an exploratory framework emphasizing mutual inquiry, the dialogue reveals shared values such as dignity, compassion, and the pursuit of equitable social structures, while also highlighting the unique contributions each faith brings to contemporary social justice movements and social work practice. Finally, the article demonstrates how interfaith engagement can expand practitioners’ understanding of justice by offering alternative moral languages, practices, and modes of activism. Thus, it identifies the potential of interfaith partnerships for addressing systemic inequities and conflict, countering religious polarization, and cultivating sustainable models of peace grounded in solidarity. Full article

This article re-examines Islamic ethics of war and peace by returning to the formative Meccan–Medinan trajectory of the Prophet Muḥammad’s life, where early Islamic moral reasoning developed amid persecution, migration, diplomacy, and armed conflict. Contemporary debates frequently portray Islam either as a tradition that sacralizes violence through jihad or as one that reduces peace to purely inward spirituality. Both perspectives obscure the historically grounded ethical discourse that emerged within the early Muslim community. This study argues that the Qurʾān—understood within the Islamic tradition as the authoritative source of ethical guidance—together with prophetic practice articulated a coherent moral framework governing the use of force, the pursuit of peace, and the restoration of social order after conflict. Drawing on Qurʾānic discourse, canonical ḥadīth, classical tafsīr and sīrah literature, and modern scholarship in Islamic studies, religious ethics, and conflict resolution theory, the article reconstructs how early Islamic sources represent the ethical regulation of violence. The analysis identifies a threefold trajectory in prophetic practice: a Meccan phase characterized by nonviolent endurance and moral witness under persecution; a Medinan phase marked by constitutional governance, plural coexistence, and tightly regulated defensive warfare; and a culminating ethic of negotiated peace and post-conflict reconciliation exemplified in the Treaty of Ḥudaybiyyah and the Conquest of Mecca. Taken together, these stages reveal an integrated moral vision in which force is neither celebrated nor treated as a default instrument of political expansion, but permitted only under strict ethical constraints shaped by justice (ʿadl), mercy (raḥma), proportionality, and the protection of communal life. By reconstructing this early prophetic framework, the article demonstrates that Islamic sources contain significant internal resources for limiting violence, regulating warfare, and prioritizing reconciliation. In doing so, it contributes to contemporary scholarship on Islamic ethics and situates the prophetic model within broader global debates on the moral regulation of war, peacebuilding, and post-conflict justice. Full article

Local and Indigenous knowledge (LIK) systems are recognised as a pertinent component of effective and equitable water governance, especially for building resilient, sustainable, and climate-resilient water management systems; however, their incorporation into water governance systems and processes remains limited, symbolic, and hindered by technocratic, legal, and power barriers. This study, through a systematic overview of existing work from Africa, aims to explore critically the role and contribution of LIK systems in water governance and climate adaptation, with the goal of establishing that LIK systems should be understood and operationalised as a water governance system, not as a supplementary knowledge system. Through systematic thematic analysis, four recurring themes are identified: (i) rhetorical recognition of LIK without substantive institutionalisation; (ii) evidence of contributions to local-scale climate adaptation, ecosystem management, and water resource allocation; (iii) inherent challenges of legal marginalisation, epistemic dominance, and power asymmetry; and (iv) transformative limitations of participatory or co-management frameworks that maintain state-led authority. SWOT analysis reveals LIK’s strengths in adaptive innovation, knowledge coproduction, and governance legitimacy, with potential threats of marginalisation, institutional fragmentation, and dominance by technocratic discourses. The results show that the failure of integration is governance-driven rather than knowledge-driven, emphasising the importance of institutional recognition, legal pluralism, vertical integration, and the sharing of power. Partnership with LIK as an equal in governance helps create policy environments that are inclusive, flexible, and socially legitimate. This approach to integration directly contributes to the achievement of SDG 6 (Clean Water and Sanitation), SDG 13 (Climate Action), SDG 10 (Reduced Inequalities), SDG 16 (Peace, Justice, and Strong Institutions), and SDG 17 (Partnerships for the Goals). This review establishes a conceptual, empirical, and practical basis for incorporating LIK into water governance, promoting adaptive, equitable, and resilient water resource management in a climate of uncertainty and complexity. Additionally, the review argues that climate-resilient water governance requires institutional recognition of legal pluralism, vertically integrated decision-making structures, and explicit power-sharing arrangements that treat LIK as coequal governance rather than consultative input. By reframing LIK integration as a question of authority and institutional design, this review contributes to debates on epistemic justice and adaptive water governance under climate change. While grounded in African case studies, the findings contribute to broader global debates on epistemic pluralism and inclusive water governance. Full article

Promoting irrigation efficiency is a central pillar of global water sustainability strategies but empirical evidence shows a counterintuitive outcome named the irrigation efficiency paradox or rebound effect. This occurs when on-farm water savings do not translate into basin-scale conservation and may even intensify water scarcity. This paper critically re-examines the rebound effect, moving beyond conventional hydrological and economic explanations toward an integrated socio-hydrological perspective. We argue that the paradox is not merely a technical accounting issue or a form of the Jevons Paradox, but a systemic problem arising from interactions among behavior, institutions, and political economy. The review traces the concept’s evolution and synthesizes global evidence on its main drivers and controversies. It critically evaluates dominant research paradigms, emphasizing the need for greater methodological pluralism. Significant gaps remain, particularly regarding behavioral economics, political economy, and social and environmental externalities. We conclude that overcoming the efficiency paradox requires a policy shift from technological fixes to transformative governance. Full article

During the mid-to-late Qing Dynasty, the folk-belief text Yuli constructed a systematic “underworld legal code” via its image–text system, distinct from traditional religious karma and religious law. This study focuses on Yuli’s core image system, exploring its unique legal characteristics and social governance functions through an interdisciplinary approach integrating religious studies, art history, and legal history. Yuli transforms real judicial symbols, such as government offices and prison gates, into underworld visual elements, establishing the core legal principles of “correspondence between crime and punishment” and “universal equality” while reflecting contemporary legal thought. The formation of this “underworld legal code” is closely linked to the creative practices of Qing Confucian scholars, who utilized folk beliefs as a vehicle to disseminate secular legal concepts and respond to social demands for behavioral norms. The Yuli thus became the primary behavioral norm for its grassroots audience, who, due to low literacy, could not understand the formal laws of the Qing Dynasty, and guided them to refrain from criminal acts. Yuli’s “underworld legal code” not only supplemented the national legal system but also reflected the pluralistic pattern of social governance in late imperial China, providing crucial empirical support for the theory of legal pluralism. This study deepens the understanding of the interactive relationship between folk beliefs and legal order in traditional China, and further clarifies the unique mode of grassroots social governance in the Qing Dynasty. Full article

Through the collection and analysis of family-sponsored statue remains from Shaanxi and surrounding regions, this study explores the practice of Daoism within local communities during the Northern Dynasties, where religious activities—such as the erection of statues—were organized around family units. Small families and households within three generations constituted the predominant organizational model of Daoist practice at the time. The primary participants were commoners, though local prominent clans also occasionally participated. While clan-sponsored statues were fewer in number, they played a significant role in local society by mobilizing statue projects and disseminating religious teachings. Religious beliefs centered on Daoism while also incorporating Buddhist elements, revealing a strong tendency toward Daoist–Buddhist interaction. This phenomenon may be attributed to the contemporary social climate that venerated both traditions, the functional similarities between Daoism and Buddhism, and the populace’s open attitude toward religious plurality. Research on these family-sponsored statue remains provides valuable materials and new perspectives for examining Daoist-practicing families of the Northern Dynasties—groups that are scarcely documented in historical texts and Daoist canons—particularly regarding their social stratification, belief structures, and lived religious practices. Full article

Over the past few decades, conversions to Islam in Colombia have increased significantly, with Latin American “indigenous” Muslims (converts or direct descendants of converts) now forming the majority in most mosques, congregations and Islamic centers. These conversions arise from various motivations, including spiritual exploration, intellectual curiosity, and relational or emotional factors, often intertwined. A distinction can be drawn between “collective conversions,” where dozens of individuals in a given area embrace Islam together, and “individual conversions,” which are more dispersed and numerous. This article goes beyond examining the motivations and conditions of these conversions to explore the emergence of an “indigenous Islam” in Colombia and the dynamics surrounding the development and assertion of local Muslim communities, primarily composed of converts. Key challenges for these communities include negotiating knowledge and legitimacy within mixed groups of migrants and “indigenous” Muslims, constructing a plural identity that blends local (Latin American) social and cultural elements with Islamic references, including a sense of belonging to the universal Ummah, and contextualizing religious norms and discourses in light of the local social realities. Furthermore, this study delves into the critical issue of sustaining these small, often fragile communities over time. Drawing on fieldwork and qualitative analysis, this paper aims to provide insights into how Islam is being understood, lived, and rooted in a predominantly Catholic and secular Colombian society, contributing to broader discussions on religion, identity, and social change in Latin America. Full article

The enclave villages of Lake Malawi National Park (LMNP) are human settlements within a World Natural Heritage landscape. While social heterogeneity has been widely discussed in social–ecological systems (SES) scholarship, ethnic diversity has often remained analytically implicit. This study makes ethnic diversity central to analysis by examining how it shapes livelihoods, resource use, and governance across enclave villages. Drawing on an integrated household survey, key informant interviews, and extended field observations, and informed by collaboration theory, the SES framework, and scholarship on social differentiation, the analysis shows that ethnic diversity facilitates exchanges of fishing techniques, farming skills, ecological knowledge, and market linkages, producing plural and seasonally adaptive livelihood portfolios. Households routinely combine fishing, agriculture, tourism, petty trade, and forest use, contributing to diversified resource use. However, pressures on fish stocks, forest resources, and agricultural land highlight the need for more inclusive co-management. Emerging community-based institutions and collaborative initiatives increasingly facilitate coordination, rule-making, and shared stewardship. Overall, the findings identify practical and conceptual entry points through which ethnic diversity, ecological knowledge, and adaptive livelihoods can jointly support more resilient and inclusive pathways for sustainability at the crossroads of resource-dependent livelihoods and conservation, offering insights for socially diverse human–nature landscapes. Full article