DOCSLIB.ORG

Gender, Religion, and Spirituality

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gender, Religion, and Spirituality Gender, Religion, and Spirituality Edited by Caroline Sweetman Oxfam Focus on Gender The books in Oxfam's Focus on Gender series were originally published as single issues of the journal Gender and Development (formerly Focus on Gender). Gender and Development is published by Oxfam three times a year. It is the only British journal to focus specifically on gender and development issues internationally, to explore the links between gender and development initiatives, and to make the links between theoretical and practical work in this field. For information about subscription rates, please apply to Carfax Publishing Company, PO Box 25, Abingdon, Oxfordshire OX14 3UE, UK; Fax: +44 (0) 1235 401550. In North America, please apply to Carfax Publishing Company, 875-81 Massachusetts Avenue, Cambridge, MA 02139; Fax: (+1) 617 354 6875. In Australia, please apply to Carfax Publishing Company, PO Box 352, Cammeray, NSW 2062, Australia; Fax: +61 (0) 2 9958 2376. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means without the written permission of the Publisher. Photo: Rhodri Jones © Oxfam GB1998 Published by Oxfam GB, 274 Banbury Road, Oxford OX2 7DZ, UK. Typeset by Oxfam CSU JB177/98 Oxfam is a registered charity No. 202918 Oxfam GB is a member of Oxfam International ISBN 0 85598 400 7 This book converted to digital file in 2010 Contents Editorial 2 Caroline Sweetman Reconciling Islam and feminism 7 Iman Hashim Christianity, development, and women's liberation 15 Bridget Walker Conflict and compliance: Christianity and the occult in horticultural exporting 23 Catherine S Dolan No time to worship the serpent deities: Women, economic change, and religion in north-western Nepal 31 Rebecca Saul Gender relations, 'Hindu' nationalism, and NGO responses in India 40 Stacey Burlet Religion, male violence, and the control of women: Pakistani Muslim men in Bradford, UK 48 Marie Macey A double-edged sword: Challenging women's oppression within Muslim society in Northern Nigeria 56 Fatima L Adamu Gender and development from a Christian perspective: Experience from World Vision 62 Linda Tripp Islam and development: Opportunities and constraints for Somali women 69 Sadia Ahmed 'The way to do is to be': Exploring the interface between values and research 73 Sharon Harper and Kathleen Clancy Resources 81 Compiled by Sophie Dodgeon Books 81 Video 85 Organisations 85 Web resources 86 Editorial uch development thought has customs, means that the distinction between dismissed religion, its rituals and its these is often overlooked. This blurring of Mcustoms, as at best irrelevant and at terms has led to further confusion in much worst a barrier to economic, social, and politi- development literature, where the terms cal 'progress'. This collection of articles - by 'culture' and 'religion' are used almost writers who live both within, and outside, interchangeably to describe any or all of various religious traditions - explores these these elements (Mukhopadhyay 1995). A key views. Why have considerations of faith and feminist strategy has been to highlight the spirituality been left on the margin of distinction between the two, described by development research, practice, and policy, one writer as the difference between not only by 'mainstream' development, but 'religion' and 'religiosity' (Carroll 1983). by many gender and development workers? Women's position within societies is This marginalisation of a critical area of human regulated by religious institutions at the family activity has had, and continues to have, a and community levels. Custom and tradition, dramatic negative impact on economic, social, often justified on religious grounds, ensure and political development, and the attainment women's conformity to conventional gender of equality for women. roles, which can be the source of power- Moving beyond this, contributors to this lessness and pain. In particular, notions of collection also analyse the complex fatalism which are integral to many religions, relationship between culture, religion, and from Hinduism to Orthodox Christianity, can feminism, and how this is played out in offer comfort to the powerless and an gender and development work in countries explanation for suffering, while at the same of the South. They aim to assess how both time constraining people from seeking change. organised religions, and personal spiritual convictions can shape, challenge, and Religious 'fundamentalism' potentially transform gender relations. and the control of women Religious faith and its The connections between religion, culture, and the control of women are evident institutions throughout the history of human develop- As Bridget Walker states in her article, ment. Women's central role as wives, mothers, religion can have a contradictory status in and transmitters of cultural and religious beliefs women's lives. The close relationship between (Mukhopadhyay 1995) makes it important for core religious beliefs, and religious institu- their behaviour to be regulated, in particular tions with their associated rituals and their sexuality, since the paternity of their Editorial children is of prime concern to patriarchal European ideals of wife- and motherhood societies. 'Most human religions, from tribal accompanied the message of Christianity to world religions, have treated woman's brought by the missionaries (Hansen 1992, body, in its gender-specific sexual functions, referring to Africa). as impure or polluted and thus to be In the post-colonial era, a growing number distanced from sacred spaces and rites domi- of development workers from former colonial nated by males' (Radford Ruether 1990,7). The powers have been anxious to avoid charges need to control women's impure sexuality is of cultural and religious imperialism. linked to male physical and mental violence Accordingly, they have worked 'around' against them, ranging from the sexual these issues, focusing on practical, technical, violence inflicted on child and adult females or material issues (Ver Beek, forthcoming). at home and outside the home, to the policing However, it is increasingly argued that for of women's dress codes and 'modesty'. development agencies to ignore the religious Several articles in this issue, and many of beliefs of the people with whom they work, the resources listed at the end of this or to reject them out of hand as backward or collection, address the threat to women's 'against development', itself amounts to a human rights from religious extremists in the continuation of cultural imperialism which is many politically unstable situations all over promoting secularism. All too frequently, the the world, who use the control of women as a failure of development interventions is symbol of social cohesion. Although often explained by 'blaming the traditionalism of misleadingly associated solely with Islam, the an ill-defined, but convenient, idea of emphasis on a return to 'fundamental' "culture"' (Crewe and Harrison 1999,1). religious laws actually originates in American Southern feminists working in develop- Protestant Christianity. 'Fundamentalists' are ment have been particularly keen to challenge defined by one source as having 'a militant the idea of culture as a separate, backward desire to defend religion against the realm of life which outsiders may respect or onslaughts of modern, secular culture; their denigrate, but in which they should not principal weapon is their insistence on the interfere (Longwe 1995,47). Southern feminists inerrancy of scripture' (Hawley and Proudfoot have argued that such cultural relativity is 1994, 3). Fundamentalism's basic concern is patronising, and potentially allows women's attaining political power through control of rights to be marginalised. However, Southern social structures, rather than an intrinsic feminists risk accusations of betraying their interest in religious truth (ibid.). (For further societies if they criticise the cultural and analysis and information on strategies to religious status of women (Mukhopadhyay eradicate the issue of violence against women, 1995). In view of the complex interplay including violence inflicted in the name of between race, religion, and gender, and in an religion or culture, see Gender and Development atmosphere of accusations and counter- Vol. 6, No. 3, November 1998.) accusations of racism and sexism, you need courage to take action. In her article, Fatima L Adamu discusses how the tensions between Development, culture, and gender and race turn into a 'double-edged feminism sword' for Muslim feminists working in The same complex relationship between Northern Nigeria. As Adamu states, they political and economic power, and the control must not only challenge the prejudices of men of women through culture and religion, could from their own communities regarding their be seen during colonialism, when Western view of 'gender' as a Western imposition, but Christianity was exported to the empires of also circumvent the corresponding prejudice European states. Attempts to 'domesticate' of foreign donors against Islam. Haleh Afshar women in the colonies into nineteenth-century has summed up this hostility as follows: 'just as in the West much of the discussion about world; most religious movements have their Islam and Islamist women is conducted in roots in transformatory visions, which focus terms of simplistic caricatures, so it is in the on the 'inner ethical motivations of the person, case of
Load more

Recommended publications
  • Chapter 23. Intergenerational Aspects of Ethnic Conflict in Africa The
    23 Intergenerational Aspects of Ethnic Conflict in Africa The Nigerian Experience ADEBAYO OLABISI ODEJIDE,AKINADE OLUMUYIWA SANDA, and ABIOLA I. ODEJIDE INTRODUCTION This chapter examines ethnic conflicts and their long-term consequences in Africa in general and in Nigeria in particular. At the outset, we need to outline our understanding of ethnic conflict. In some cases, ethnic conflicts may be reflected in hostile interethnic stereotypes and prejudices that may derive from sociocultural contact or economic competition (Post & Vick­ ers, 1973). In other cases, ethnic conflicts may be transformed into fierce political contests be­ tween ethnic groups over vital issues, interests, or objectives (e.g., census counts, rotational presidency) or violent interethnic internal wars. Theories and research in the field of ethnic relations suggest that ethnic conflict may result from emergent forms of social stratification and collisions over power, especially when power, or what Post and Vickers (1973) termed "control capacity," becomes valued above anything else. Ethnic conflict may also result in threats of secession, secession, or wars against or in fa­ vor of secession, as has been the case in Nigeria, Uganda, and Zaire. In all these cases, con­ siderable violence and loss of life occurred and, as in all wars, there was also significant destruction of property in ethnic communities. In essence, therefore, ethnic conflict, as conceived in this chapter, occurs to different de­ grees and in different forms, and can therefore be perceived within the context of a continuum: Ethnopolitical contests Secession Debates, controversies Attempted secession Interethnic warfare ADEBAYO OLABISI ODEJIDE • Department of Psychiatry, College of Medicine, University College Hospital, lbadan Nigeria.
    [Show full text]
  • Convened by the Peace Council and the Center for Health and Social
    CHSP_Report_cover.qxd Printer: Please adjust spine width if necessary. Additional copies of this report may be obtained from: ............................................................................................................. ............................................................................................................. International Committee for the Peace Council The Center for Health and Social Policy 2702 International Lane, Suite 108 847 25th Avenue Convened by The Peace Council and The Center for Health and Social Policy Madison, WI 53704 San Francisco, CA 94121 United States United States Chiang Mai, Thailand 1-608-241-2200 Phone 1-415-386-3260 Phone February 29–March 3, 2004 1-608-241-2209 Fax 1-415-386-1535 Fax [email protected] [email protected] www.peacecouncil.org www.chsp.org ............................................................................................................. Copyright © 2004 by The Center for Health and Social Policy and The Peace Council ............................................................................................................. Convened by The Peace Council and The Center for Health and Social Policy Chiang Mai, Thailand February 29–March 3, 2004 Contents Introduction 5 Stephen L. Isaacs and Daniel Gómez-Ibáñez The Chiang Mai Declaration: 9 Religion and Women: An Agenda for Change List of Participants 13 Background Documents World Religions on Women: Their Roles in the Family, 19 Society, and Religion Christine E. Gudorf Women and Religion in the Context of Globalization 49 Vandana Shiva World Religions and the 1994 United Nations 73 International Conference on Population and Development A Report on an International and Interfaith Consultation, Genval, Belgium, May 4-7, 1994 3 Introduction Stephen L. Isaacs and Daniel Gómez-Ibáñez Forty-eight religious and women’s leaders participated in a “conversation” in Chi- ang Mai, Thailand between February 29 and March 3, 2004 to discuss how, in an era of globalization, religions could play a more active role in advancing women’s lives.
    [Show full text]
  • Feminist Theories in the Sociology of Religion1
    АУЧНЫЙ АУЧНЫЙ 17 Cvitković I.. РЕЗУЛЬТАТ РЕЗУЛЬТАТ Н Н FEMINIST THEORIES IN THE SOCIOLOGY OF RELIGION УДК 316.2 CVITKOVIĆ I. ЦВИТКОВИЧ И. FEMINIST THEORIES IN THE SOCIOLOGY OF RELIGION1 ФЕМИНИСТСКИЕ ТЕОРИИ В СОЦИОЛОГИИ РЕЛИГИИ Abstract Аннотация Sociology could not be bypassed by Социология не может не подвергаться the impact of feminist theories. Women’s влиянию феминистских теорий. Населе- population in religions. The increase of ние женщин в религии. Увеличение ин- interest in women’s religiousness on areas тереса к религиозности женщин в облас- of ex Yugoslavia. Why have women been тях, являющихся бывшими территориями ignored and marginalised by the society and Югославии. Почему женщины игнориро- the Church? What are feminist theories? Two вались и маргинализировались общест- kinds of feminist theories. Anthropocentrism. вом и Церковью? Что собой представ- An attitude of traditionalists to feminism. ляют феминистские теории? Два вида A woman in written religious sources. феминистских теорий. Антропоцентризм. How much has the stand view on the Отношение традиционалистов к феми- period influenced the position of women in низму. Женщина в письменных религиоз- religions? A woman in traditions of the Asian ных источниках. На сколько устоявшиеся and Far East religions. A woman in the взгляды определенного периода повлия- Abraham’s religions (Judaism, Christianity, ли на положение женщин в религии? Жен- Islam). When do feminist theories appear? щина в традициях азиатских и дальнево- Gender studies. Feminist theories in different сточных религий. Женщина в религиях religious traditions. What is required in Авраама (иудаизм, христианство, ислам). feminist theories? The position of a woman Когда появляются феминистской теории? in society and culture. A woman in the role of Гендерные исследования.
    [Show full text]
  • Women's Studies in the History of Religions
    1 Women’s Studies in the History of Religions DAVID KINSLEY On the most archaic levels of culture, living as a human being is in itself a religious act, for alimentation, sexual life, and work have a sacramental value. In other words, to be— or rather, to become—a man means to be “religious.” —Mircea Eliade, A History of Religious Ideas o appreciate the radical impact women’s studies has had on the discipline Tof history of religions, it is necessary first to describe briefly how the his- tory of religions understands its task. The history of religions, which claims to be the objective, scientific study of religion, sets as its task nothing less than the study, in historical and cross- cultural perspective, of all human religious phenomena. It includes in its pur- view, not only sophisticated, literate, philosophical, and theological materials, but also popular expressions of human religiosity such as festivals, life cycle rituals, myths, and practices that are found only in oral traditions. The history of religions seeks to avoid an approach to human religiosity that privileges cer- tain materials as “higher” and others as “lower.” It assumes that all expres- sions of human religiosity are worthy of study. In the words of Mircea Eliade: “For the historian of religions, every manifestation of the sacred is important: every rite, every myth, every belief or divine figure reflects the experience of the sacred and hence implies the notions of being, of meaning, and of truth.”1 History of religions does not seek to evaluate one religion (or religious expression) vis-à-vis another with a view to declaring one superior to the other.
    [Show full text]
  • Islamic Feminism: a Discourse of Gender Justice and Equality
    Linfield University DigitalCommons@Linfield Senior Theses Student Scholarship & Creative Works 5-27-2014 Islamic Feminism: A Discourse of Gender Justice and Equality Breanna Ribeiro Linfield College Follow this and additional works at: https://digitalcommons.linfield.edu/relsstud_theses Part of the Comparative Methodologies and Theories Commons, Feminist, Gender, and Sexuality Studies Commons, and the Rhetoric Commons Recommended Citation Ribeiro, Breanna, "Islamic Feminism: A Discourse of Gender Justice and Equality" (2014). Senior Theses. 1. https://digitalcommons.linfield.edu/relsstud_theses/1 This Thesis (Open Access) is protected by copyright and/or related rights. It is brought to you for free via open access, courtesy of DigitalCommons@Linfield, with permission from the rights-holder(s). Your use of this Thesis (Open Access) must comply with the Terms of Use for material posted in DigitalCommons@Linfield, or with other stated terms (such as a Creative Commons license) indicated in the record and/or on the work itself. For more information, or if you have questions about permitted uses, please contact [email protected]. Islamic Feminism: A Discourse of Gender Justice and Equality Breanna Ribeiro Senior Thesis for Religious Studies Major Advisor Bill Millar May 27, 2014 THESIS COPYRIGHT PERMISSIONS Please read this document carefully before sign1ng. If you have questions about any of these permissions, please contact the D1g1taiCommons Coordinator. Title of the Thesis: h!Amir.. fcMi>'liSv\1; A; Dike>JC"l. J'~ J!.M\o.. <Wi ~f'141if- Author's Name: (Last name, first name) 1Zhelrn1 b•UU'lllt>... Advisor's Name DigitaiCommons@Linfield is our web-based, open access-compliant institutional repository tor dig1tal content produced by Linfield faculty, students.
    [Show full text]
  • Global Journal of Management and Business Research: G Interdisciplinary
    OnlineISSN:2249-4588 PrintISSN:0975-5853 DOI:10.17406/GJMBR ACaseStudyonArcadiaGroup ModelforStrategicManagement EffectiveTeachingInnovationModel DiffusionofDigitalPaymentSystem VOLUME18ISSUE4VERSION1.0 Global Journal of Management and Business Research: G Interdisciplinary Global Journal of Management and Business Research: G Interdisciplinary Volume 18 Issue 4 (Ver. 1.0) OpOpenen AAssociationssociation of Research Society © Global Journal of Global Journals Inc. Management and Business (A Delaware USA Incorporation with “Good Standing”; Reg. Number: 0423089) Sponsors:Open Association of Research Society Research. 2018. Open Scientific Standards All rights reserved. This is a special issue published in version 1.0 Publisher’s Headquarters office of “Global Journal of Science Frontier Research.” By Global Journals Inc. Global Journals ® Headquarters All articles are open access articles distributed 945th Concord Streets, under “Global Journal of Science Frontier Research” Framingham Massachusetts Pin: 01701, Reading License, which permits restricted use. United States of America Entire contents are copyright by of “Global USA Toll Free: +001-888-839-7392 Journal of Science Frontier Research” unless USA Toll Free Fax: +001-888-839-7392 otherwise noted on specific articles. No part of this publication may be reproduced Offset Typesetting or transmitted in any form or by any means, electronic or mechanical, including Glo bal Journals Incorporated photocopy, recording, or any information storage and retrieval system, without written 2nd, Lansdowne, Lansdowne Rd., Croydon-Surrey, permission. Pin: CR9 2ER, United Kingdom The opinions and statements made in this book are those of the authors concerned. Packaging & Continental Dispatching Ultraculture has not verified and neither confirms nor denies any of the foregoing and no warranty or fitness is implied. Global Journals Pvt Ltd E- 3130 Sudama Nagar, Near Gopur Square, Engage with the contents herein at your own risk.
    [Show full text]
  • Why Does Gender Policy/Politics Differ Across Latin America
    Democratization, Transnationalism, and Gender Politics in Argentina and Chile Susan Franceschet Department of Political Science University of Calgary Calgary, AB T4N 1N4 Canada (403) 220-5931 [email protected] Paper Prepared for the 2007 Annual Conference of the Canadian Political Science Association, Saskatoon, Saskatchewan May 30 – June 1, 2007 1 Introduction One of the most striking trends in Latin American politics in recent years is the dramatic increase in the number of women holding positions of power and influence. In a move that challenges its image as the region’s most socially conservative country, Chileans elected a female president, Michelle Bachelet of the Socialist Party, on January 15, 2006. Elsewhere in the region, women are emerging as viable presidential candidates, and in Argentina and Costa Rica, women hold more than 35 percent of the seats in legislative bodies. Outcomes such as these are part of a broader process of democratizing gender relations that has emerged out of the convergence of two sets of factors: growing transnational activism around gender issues and the growth of women’s movements within individual Latin American countries. However, the relationship between these two factors—transnational actors and domestic women’s movements—has been a source of some debate among scholars. To what extent have transnational processes and actors had a democratizing impact on gender relations in Latin America? On the one hand, it appears that the simultaneous trends of transnationalism and democratization have benefited women, by creating greater space for women’s issues on the political agenda. In part, this occurred because the recent democratic transitions throughout the region occurred in a context of heightened global awareness of gender issues, a context that legitimized demands for women’s rights as part of the democratization process.
    [Show full text]
  • Women's Ijtihad and Lady Amin's Islamic Ethics On
    Article Women’s Ijtihad and Lady Amin’s Islamic Ethics on Womanhood and Motherhood Ladan Rahbari Centre for Research on Culture and Gender, Ghent University, 9000 Gent, Belgium; [email protected] Received: 13 December 2019; Accepted: 10 February 2020; Published: 13 February 2020 Abstract: Women’s position, identity, and value in Islam have been affected by androcentric interpretations of the Qur’an and hadith throughout Islamic history. Women’s roles in society, as well as their position vis‐à‐vis Islamic sources and authority, have been shaped by these interpretations. In Shi’a Islam, due to the majority male clergy’s resistance, women have rarely reached the highest loci of Shi’i authority and jurisprudence. However, there have been women scholars who have transgressed these normative frameworks. Lady Amin, who was one of the most prominent Iranian theologians of the 19th and 20th centuries, is a notable example. Lady Amin had great knowledge of jurisprudence and gained the status of mujtahida at the age of forty. Her scholarly work addressed not only interpretations of the Qur’an and hadith, but also women’s issues and gender politics of her time. This study addresses women’s ijtihad in Shi’a Islam and investigates Lady Amin’s teachings on the topics of womanhood and motherhood. This study focuses on Lady Amin’s book of Islamic ethics, titled Ways of Happiness: Suggestions for Faithful Sisters, written as a Shi’i source of guidance with a specific focus on women and gender in Shi’a Islam. Keywords: Women’s ijtihad; Islamic feminism; Lady Amin; motherhood; Shi’a Islam; womanhood 1.
    [Show full text]
  • Women in Church and Society Women in Church and Society
    Women in church and society Report of research done by a research team at the PU vir CHO Fika J. van Rensburg School of Biblical Studies and Bible Languages Potchefstroomse Universiteit vir CHO POTCHEFSTROOM Email: [email protected] Abstract Women in church and society: Report of research done by a research team at the PU vir CHO The research project “Women in Church and Society” was con- ducted under the auspices of one of the focus areas for research and postgraduate education at the Potchefstroomse Universiteit vir Christelike Hoër Onderwys: “Reformed Theology and the Develop- ment of the South African Society”. This focus area is based in the Faculty of Theology (PU vir CHO) and is directed by Herrie van Rooy. Project 2 of this focus area is “The socio-historic context of the Bible and its implications for the development of South African Society” and is under the leadership of Fika J. van Rensburg. The first sub-project of Project 2 to be completed is “Women in Church and Society”. It commenced in 2000 and had its fourth and final workshop in September 2002. It was managed by a five-person executive committee and had the following categories of collabo- rators: 16 PU vir CHO researchers, 10 researchers from other South African universities, 6 international researchers, 19 masters’ and doctoral students, and 21 researchers with special expertise in relevant areas. In total 48 papers1 were read and discussed at the four workshops; and most of them have either been published or are in the process of being published as articles in accredited journals.
    [Show full text]
  • Reclaiming Lilith As a Strong Female Role Model
    Linfield University DigitalCommons@Linfield Senior Theses Student Scholarship & Creative Works 5-29-2020 Reclaiming Lilith as a Strong Female Role Model Kendra LeVine Linfield College Follow this and additional works at: https://digitalcommons.linfield.edu/relsstud_theses Part of the Biblical Studies Commons, and the Feminist, Gender, and Sexuality Studies Commons Recommended Citation LeVine, Kendra, "Reclaiming Lilith as a Strong Female Role Model" (2020). Senior Theses. 5. https://digitalcommons.linfield.edu/relsstud_theses/5 This Thesis (Open Access) is protected by copyright and/or related rights. It is brought to you for free via open access, courtesy of DigitalCommons@Linfield, with permission from the rights-holder(s). Your use of this Thesis (Open Access) must comply with the Terms of Use for material posted in DigitalCommons@Linfield, or with other stated terms (such as a Creative Commons license) indicated in the record and/or on the work itself. For more information, or if you have questions about permitted uses, please contact [email protected]. Reclaiming Lilith as a Strong Female Role Model Kendra LeVine RELS ‘20 5/29/20 A thesis submitted to the Department of Religious Studies in partial fulfillment of the requirements for the Bachelor of Arts in Religious Studies Linfield College McMinnville, Oregon THESIS COPYRIGHT PERMISSIONS Please read this document carefully before signing. If you have questions about any of these permissions, please contact the DigitalCommons Coordinator. Title of the Thesis: _____________________________________________________________ Author’s Name: (Last name, first name) _____________________________________________________________ Advisor’s Name _____________________________________________________________ DigitalCommons@Linfield (DC@L) is our web-based, open access-compliant institutional repository for digital content produced by Linfield faculty, students, staff, and their collaborators.
    [Show full text]
  • Pdf 1 28/02/2018 18:48
    CIES 2018 SCHEDULE CONFERENCE VENUES Site maps located in back of program Hilton Reforma Mexico City Fiesta Inn Centro Histórico Museo de Arte Popular CIES 2018 ESSENTIAL INFORMATION QUESTIONS? CIES 2018 ON SOCIAL MEDIA Questions during the conference can be directed to the CIES registration desk on the 4th Floor Foyer of the Hilton Reforma, any Indiana University Conferences staf member, CIES volunteer or Program Committee member, or sent to: [email protected]. @cies_us @cies2018 @cies2018 @cies2018 KEY LOCATIONS* OFFICIAL CONFERENCE HASHTAGS Registration #CIES2018 Hilton Reforma, 4th Floor Foyer #remapping Registration Hours: Saturday, March 24: 1:30 to 7:30 PM #SurNorte Sunday, March 25: 7:30 AM to 7:00 PM #SouthNorth Monday, March 26: 7:00 AM to 7:00 PM Tuesday, March 27: 7:00 AM to 7:00 PM Wednesday, March 28: 7:00 AM to 6:00 PM Thursday, March 29: 7:00 AM to 1:00 PM EXPERIENCE MEXICO CITY Sociedad Mexicana de Educación Comparada (SOMEC) Registration (Mexican Attendees only) Hilton Reforma, 4th Floor Foyer Book Launches, Round-Tables, and Poster Exhibits Hilton Reforma, 4th Floor, Don Alberto 4 CIES Of ce of the Executive Director Grupo Destinos Travel Agency Hilton Reforma, 4th Floor Foyer Hilton Reforma, 4th Floor Foyer University of Chicago Press Hilton Reforma, 4th Floor Foyer Exhibitors Hall Hilton Reforma, 2nd Floor Foyer Exhibit Set-Up Hours: Secretaría de Turismo de la CDMX Monday, March 26: 7:00 AM to 9:30 AM Hilton Reforma, 4th Floor Foyer Exhibit Hours: Monday, March 26: 9:30 AM to 5:00 PM Tuesday, March 27: 9:30 AM to 6:30 PM Wednesday, March 28: 9:30 AM to 6:30 PM Thursday, March 29: 9:30 AM to 5:00 PM Secretaría de Cultura de la CDMX Exhibit Dismantle Hours: Hilton Reforma, 4th Floor Foyer Thursday, March 29: 5:00 to 7:00 PM HILTON SUITE LOCATIONS *For venue and meeting room maps, please see the inside back cover of the program.
    [Show full text]
  • Pol 214 Course Title: Introduction to Political
    NATIONAL OPEN UNIVERSITY OF NIGERIA SCHOOL OF ARTS AND SCIENCES COURSE CODE: POL 214 COURSE TITLE: INTRODUCTION TO POLITICAL ANALYSIS POL 214 COURSE GUIDE COURSE GUIDE POL 214 INTRODUCTION TO POLITICAL ANALYSIS Course Team Eyene Okpanachi (Developer/Writer) – UI Abdulrahoof Bello(Coordinator) – NOUN NATIONAL OPEN UNIVERSITY OF NIGERIA iii POL 214 COURSE GUIDE National Open University of Nigeria Headquarters 14/16 Ahmadu Bello Way Victoria Island, Lagos Abuja Office No. 5 Dar es Salaam Street Off Aminu Kano Crescent Wuse II, Abuja e-mail: [email protected] URL: www.nou.edu.ng Published by National Open University of Nigeria Printed 2013 Reprinted 2014 ISBN: 978-058-227-4 All Rights Reserved iv POL 214 COURSE GUIDE CONTENTS PAGE Introduction…………………………………………… iv Course Aim…………………………………………… iv Course Objectives…………………………………….. iv Working through this Course………………………… v Course Materials……………………………………… v Study Units…………………………………………… v Textbooks and References……………………………. vii Assesment……………………………………………... viii Tutor-MarkedAssignment…………………………….. viii Final Examination and Grading ……………………… ix Course Marking Scheme……………………………… ix Course Overview/Presentation……………………….. ix What you will Learn in this Course…………………… x Facilitators/Tutors and Tutorials……………………… xi Conclusion……………………………………………. xi Summary………………………………………………. xi v POL 214 INTRODUCTION TO POLITICAL ANALYSIS INTRODUCTION POL 214: Introduction to Political Analysis which is a three- credit unit course offered for students of the undergraduate degree programme in Political Science. There are 21 Study Units in this course. The prerequisite for studying this course is POL 111: Introduction to Political Science. It has been developed with appropriate local and international examples suitable for a student of politics. This course guide is for distance learners enrolled in the B.Sc Political Science programme of the National Open University of Nigeria.
    [Show full text]