英国社会工作论文代写:宗派关系

英国社会工作论文代写:宗派关系

在许多场合下,阿拉伯世界的宗派关系已经被讨论过,例如Burhan Ghalioun。尽管社会宗派主义和政治宗派主义之间的区别是公认的,但确定两者之间的任何联系都是一项困难的任务(哈达2011)。社会宗派主义被Ghalioun定义为不仅仅是任何特定社会中的教派多元化。通过这一点,他暗示任何宗派紧张局势都是政治背景阴谋的结果。加里昂的理论把社会描绘成一个政治和文化精英不断操纵的沉默的组成部分。然而,Ghalioun的论点可以被认为具有矛盾的性质,因为它假设宗派关系的不和谐是政治促进精英阶层的结果。因此,它说明了不和谐的宗派关系是一个社会过程,它通过精英阶层投射到政治之上,而这些精英阶层未能通过加里森所谓的国家真正精英阶层的提升测试。


英国社会工作论文代写:宗派关系
简而言之,如果宗派主义不是一个社会问题,而是一个政治问题,那么精英们试图克服的是什么?他们的观点是,伊拉克和其他地方存在什叶派和逊尼派。这种宗教意义因人而异,并且在不同的时间和不同的情况下是基于广泛的情况。例如,如果一个不信奉什叶派的人被认为受到某种攻击,那么他就会强烈认同自己的什叶派理念。这里明显的观点是,什叶派或逊尼派的身份对人们的重要性因其观点的不同而不同。此后,即使宗派认同的意义因人而异,什叶派和逊尼派之间也没有特定的社会学术语(哈达2011)。这些身份在被视为处于劣势或言语主体时,会获得分析意义。简而言之,将什叶派和逊尼派的有效性作为分析性质的类别,取决于任何特定时间的显著性。

英国社会工作论文代写:宗派关系

On many occasions, sectarian relations in the world of Arab have been discussed such as by Burhan Ghalioun. Even though the distinction between social and political sectarianism is acknowledged, assigning any connection between the two has been a difficult task (Hadad 2011). Social sectarianism has been defined by Ghalioun as not just simply the sects plurality in any particular society. By this, he implied that any sectarian tension is a result of machinations from political background. The theory of Ghalioun presented the society as a silent component that political and cultural elites keep manipulating. However, the argument by Ghalioun can be regarded as having a contradictory nature in the sense that it posits discord from sectarian relationships as a result of urge by politics enhancing the elites. Therefore, it illustrates the discorded sectarian relationships as a social process that projects over politics through elites failing the elevation test to what is being considered as a true elite in the nations by Ghalioun.


英国社会工作论文代写:宗派关系
In brief, if sectarianism is not a social issue but a political one, then what is it that elites are trying to rise over? The perspective is that there is the existence of Shias and Sunnis in Iraq and also other places. This religious designation significance varies from individual to individual and from one time to another is based on wide situations. For example, a Shia who is not practicing would be identified fervently with his Shiism conception if acknowledged to be under some sort of attack. The obvious perspective here is that the importance of Shia or the identity of Sunni to people varies in accordance to their perspective. Henceforth, even after the significance of sectarian identity is different from individual to individual, there is no particular sociological term for Shia and Sunni (Hadad 2011). These are the identities that gain analytical significance when perceived as under disadvantage or the verbal subjects. In brief, employing Shia and Sunni validity as categories of analytical nature is dependent upon the terms salience at any particular time.

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