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We conceptualize social‐ecological systems (SESs) as complex adaptive systems where public policy affects and is affected by the biophysical system in which it is embedded. The study of robustness of SESs combines insights from various disciplines including economics, political science, ecology, and engineering. In this paper we present an approach that can be used to explore the implications for public policy when viewed as a component of a complex adaptive system. Our approach leverages the Institutional Analysis and Development framework to provide a platform for interdisciplinary research that focuses on system‐wide outcomes of the policy process beyond just policy change. The main message is that building robustness can create new vulnerabilities. Fail‐free policies cannot be developed, and instead of a focus on the “right” policy, we need to think about policy processes that stimulate experimentation, adaptation, and learning.  相似文献   

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Beginning in 2002, Kenyan water governance transitioned from a monocentric, top‐down system to one exhibiting traits of polycentricity. In this paper, we investigate the changes made to water policy following the 2002 reform, outcomes produced in a collection of community‐ and catchment‐level user groups in the Mount Kenya region, and the conformance of these changes and outcomes with principles of polycentricity. A new framework is used to capture the complex institutional arrangements and interactions existing before and after the polycentric transformation. Unlike many previous polycentricity studies, the present research focuses primarily on the outcomes of the polycentric shift and determines if these correspond to predictions from polycentricity theory. We utilize survey data collected in 2013 from water managers, as well as archival research to interrogate congruence with principles of polycentricity. This study contributes to the broader discussion on polycentricity in two fundamental ways: (i) It documents the functioning of a water management system following a top‐down imposed polycentric reform, and (ii) It empirically inspects whether these polycentric reforms have produced benefits predicted by polycentricity theorists, such as experimentation by local water users, increased collective action, and improved coordination between levels of management.  相似文献   

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The Cannons of Jihad: Terrorists' Strategy for Defeating America: Jim Lacey, Ed. A Terrorist's Call to Global Jihad: Deciphering Abu Musab al‐Suri's Islamic Jihad Manifesto: Jim Lacey, Ed. The Terrorist Perspectives Project: Strategic and Operational Views of al‐Qaida and Associated Movement: Mark E. Stout, et al.  相似文献   

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The article examines the legislative and judicial tasks of Islamic jurists and how they carried it out in constitutional or general legal structure. While the Pakistani experiment was inspired by the Iranian model of jurists' involvement in legislatures, Egypt took a different path by not recognizing any official role for Islamic jurists with ambiguous recognition of Islamic jurisprudence. The legislative role could take the form of incorporating Islamic jurists into the legislature, establishing a committee partially made up of Islamic jurists, or handing over some legislative task to an Islamic jurisprudential institution. Despite the fact that Islamization was intended to respond to the people's requests, it employed autocratic and authoritarian mechanisms. The project attempted to replace the typical class of socially recognized jurists with appointed committees entrusted with Islamic codification. The experiment was challenged for its operation and its Islamicity but never introduced Shari'a courts or Islamic clerical legislation.  相似文献   

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Islamic finance signifies more than a projection of religious affiliation. The importance of Islamic finance is increasing in central Asia, both as a source of capital and as a form of post‐colonial market‐building. In central Asia, it is an important facet of the new phenomena of ‘nation‐branding’ and a means of reinvigorating the economy. In identity politics, Islamic finance projects an attitude of religious tolerance allowing states in the region to reposition their geopolitical identity relative to the Islamic community. This creates a ‘performance’ of Islamic finance that facilitates the creation of legitimacy for the state. Adopting Islamic finance projects images of the state's religious tolerance and diversity without changing the underlying structures; it suggests an ‘Islamicness’ that is useful to the development and post‐colonial goals of the state. As such, it creates opportunities for geopolitical alliances with Muslim countries. Economically, it appeals to rising financial‐industrial elites seeking new investment‐opportunities, which reduces pressure on the state to democratize. Meanwhile, in Russia, Islamic finance is an alternative source of capital for the sanctions‐hit state and a useful identity marker with which to connect to the increasingly wary Caucuses and Commonwealth of Independent States countries, lending it a wider significance across Eurasia.  相似文献   

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This article examines the interplay of gender and class ideologies at University House, a settlement house run by University of Pennsylvania Christian Association students in Philadelphia. University House exemplified a pioneering national movement to inculcate social responsibility in college youth. As an initiative sponsored by a campus Christian Association that joined a national YMCA movement to evangelise college campuses, the settlement had a unique agenda. The settlement's advocates intended to reform the neighbourhood's working‐class Irish Catholic boys, but also to forge character and manhood in the students who worked there. Moreover, settlement leaders and volunteers preached a brand of manhood steeped in the rhetoric of evangelical Protestantism, an ideal that guided their actions among city boys. Though their publicly stated mission was to make men of city youths, they turned manhood into a tool for preserving class distinctions and cementing their own place among the country's educated élite. Meanwhile, they modified their own definitions of manhood through the practice of social reform.  相似文献   

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Arguing that the capacity to organize is not foreign to Solomon Islands women, this paper demonstrates their resourcefulness, resilience, and significant but neglected national potential by focusing on a key domain of women's practice and management expertise ‐ women's groups, organizations, and associations, most of which are church‐based, and government programs or projects directed to women. The paper surveys the establishment and operation of different categories of women's groupings before and since independence in 1978. It highlights the commitment to voluntarism and self‐financing that has enabled many groups and organizations to function and even flourish despite recent armed conflict and the resultant near collapse of the economy and the state, especially in the capital, Honiara. It exemplifies the priority shift which has seen many women and their organizations supplement the traditional concerns of home economics, health, education, and community service with overt attention to questions of economic development, political participation, and human rights. The paper concludes by considering the problems facing women's groupings in Solomon Islands, including those generated by women's own attitudes and behaviour as well as gendered and other external constraints.  相似文献   

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This article brings into focus the misunderstood and oft‐ignored pre‐Islamic spirituality of, primarily, the Hejaz and their religious leaders, the kahins, often uncharitably translated as soothsayers. A combination of factors has limited discussion of pre‐Islamic religion, including the persistent rejection by Muslims of pre‐Islamic history as a time of ignorance (jahiliyyah) and a Judaeo‐Christian bias in Western scholarship. From the perspectives of anthropology and comparative religion, certain conclusions about pre‐Islamic spirituality can be derived. Most important among these is that the pre‐Islamic Arabs engaged in clearly religious practices revolving around the importance of the tribe and its members, living and dead. This article will hopefully spark a renewed interest in the study of the spirituality and religion of the pre‐Islamic Arabs.  相似文献   

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