The aim of this study is to compare the relationship between the army and society in the 1960s with contemporary sociological surveys, which will involve analysing the narratives of CSLA officers. ...The first part of the study reflects on various forms of interaction between the military and the public at the level of cultural stereotypes. The second part focuses on the mapping of narratives related to the phenomenon of compulsory military service, including its relative importance for conscripts. The data comprise narrative and semi-structured interviews conducted with 50 former military professionals in accordance with the methodological and ethical practices of oral history.
Oghuznamas are the works of wise men with white beard describing the historical, religious and socio-cultural backgrounds of the Oghuz tribes. These epics, which are perceived as a core in the ...mythological period, reflect the characteristics of the periods in which they were both oral and written. Events by Oguz Khan and his Alps bear the traces pre-Islam and post-Islam. This study is about the distribution of orun (place) and share (ülüş) included in the Oguznamas using the Document (Content) Analysis method. The knowledge has been provided about the origin and meaning of the words Orun and Ülüş. Aforementioned words in Turkish states and communities were also traced. It was understood that in the most general sense, Orun expressed the "place", but also had the meanings of "rank and position. The Researchers who studied on the subject of orun stated that the division made by legendary or historical rulers became a law. While Ülüş is defined as “share and lot, it is observed in the Turkish states that the ülüş was given according to the orun. It is obvious that in Oghuznama, defined as the great epic or circular epic, there is position and share without mentioning the name of orun. It was understood that orun and orunnama were used in the Şecere-i Terâkime, Andalip Oghuznama and Dânâ Ata Oghuznama.. The concept of ülüş was appointed by the Vizier Irkıl Hodja during the period of Kun Khan in the Oghuznama of Residuddin. Onguns were also created by him in this period. The first division was made by Prophet Noah in the Reşideddin Oghuznama in which the effect of Islam could be seen. Thus, the legendary or historical ruler is replaced by a prophet. In the works of the Mongolian circle written under the influence of Oguznamas, sharing and position were seen, but both words were not recorded. Ülüş is divided according to the orun among the Turks. The distribution of orun and ülüş changed in the course of time according to the status.
Musahar youth have been struggling for basic needs and face indignity at multiple facets in the society due to caste. In contemporary times, historicity of caste, stigmatized identity, indignity, ...poor social values and low participation status make it difficult to avail any kind of social, educational and employment support. Sustainability is a form of survivability, and lack of dignity diminishes wage work, forcing them to migrate. This paper is based on PhD research data and applied qualitative research methods following in-depth interview, oral history, seasonal calendar and so on. Historical marginality of caste persists and frames aspiration, dignity and sustainability.
Indigenous Peoples of British Columbia have always had to accommodate and respond to environmental change. Oral histories, recollections of contemporary elders, and terms in indigenous languages all ...reflect peoples’ responses to such change, especially since the coming of Europeans. Very recently, however, many people have noted signs of greater environmental change and challenges to their resilience than they have faced in the past: species declines and new appearances; anomalies in weather patterns; and declining health of forests and grasslands. These observations and perspectives are important to include in discussions and considerations of global climate change.
In Turkey, the military regulation Article 17 prohibits men who suffer “visible sexual identity and/or behavioral defects” from serving in the armed forces. The final decision of exemption, however, ...is made by doctors depending on the cogency of the femininity/effeminacy draftees perform. Based on seven oral histories of gay men and a trans woman who served in the army, and five oral histories of gay men, including myself, who obtained the certificate of discharge, this article discusses the constitutive role of homosociality in the production of military masculinity and the abjection of effeminacy by raising three interrelated points: (a) (Turkish) military masculinity is essentially fragile and shattered due to the lack of distinct boundaries between male homosociality and homosexuality. Therefore the medico-military gaze, as well as the proper soldiers, must protect, albeit unskillfully, the boundaries separating the two. (b) For the medico-military gaze and the military culture, the real peril to homosocial bonding and military masculinity is not homoerotic intimacy or gay sex per se, but effeminacy. And (c) in the Turkish Armed Forces, effeminophobia is an instrument employed in defense of the homosocial safe zone.
Schooling has been a site of harm for Indigenous people in settler colonial contexts, as a tool of dispossession, assimilation and separation from country and kin. However, schools have ...simultaneously been sites to work against this and build alternatives to settler colonial systems that nourish Indigenous futures. This article centers the connections between Indigenous labour, land, sovereignty and schooling. It focuses on the Strelley mob's innovative remodelling of schooling during the first phase of national Australian government policies of Indigenous self-determination and self-management between 1972 and 1983. Working with Indigenous-authored texts and oral histories, I explain how the Strelley mob and supporters worked to exploit and reshape schooling to bring together and sustain their communities on their land, developing a practice of local control over repossessed country with an Indigenised schooling system at the heart. I show how the tensions centred on five 'zones of contest' where the Strelley mob clashed with norms of settler state governance in schools. I suggest these zones - political economy; school sovereignty; knowledges, technologies and temporalities; language and linguistic power; and spaces and lands - may provide an analytical tool for situating contests over Indigenous schooling within wider contests over land, labour and sovereignty.
Are international organisations' inclusive practices better than top-down ones? This article analyses an attempt to dismantle formal hierarchies to integrate civil society actors in development ...policymaking at the World Bank. It argues that inclusive practices have not fully challenged the coloniality of epistemic power in North/South relationships because they did not democratise the capacity to influence meaning negotiation. Not only did the Bank not fully democratize its formal policymaking processes, but when it includes NGOs, the coloniality of power mediates their capacity to influence meaning-making. Therefore, despite "better" (liberal) practices of inclusion, interactions between the organisation's employees and NGOS workers are still mediated through remnants of colonial and racial devaluation. By adopting an international practice-based approach, this article analyses colonial epistemic violence through informal rules and practices. The case studied is the inclusion of NGOs at the World Bank under the Poverty Reduction Strategy Papers (1999-2014), with data from 31 publicly available interviews from the Bank's Oral History Project, 41 first-hand interviews (realised between 2017 and 2019), and archival material (speeches, memoirs, memos, and internal reports).
This research note is part of the thematic section, Giving Back in Solidarity, in the special issue titled “Giving Back in Field Research,” published as Volume 10, Issue 2 in the Journal of Research ...Practice.
Identifying and explaining the end of long-lived practices is a major challenge for anthropological archaeology. We present a high-precision uranium series dating (230Th/U) chronology of an ...undocumented aspect of Hawaiian religion: the use of corals as offerings in gardens. Our results from the upland gardens of Kealakekua (Kona District, Hawai`i Island) document the onset of religious offerings at the same time as farming in the area at around AD 1400, with no samples dating to after around AD 1635. There are similar conspicuous endings to coral offerings in temple sites on the small, isolated island of Nihoa and in the uplands of Maui. On Nihoa, the lack of coral offerings after AD 1606 can be reasonably linked to the abandonment of permanent settlement on the island. In upland Maui temple sites, as is the case in the upland gardens of Kealakekua, the end of coral offerings around AD 1600–1700 suggests a disruption to a long-lived ritual tradition at a time when other metrics point to the rise of state authority over religion.
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