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Author: Shamiran Mako

1. Introduction Since its introduction by Raphael Lemkin, the concept of cultural genocide has often been invoked as a conceptual framework for the non-physical destruction of a group. Following a vigorous debate over the legitimacy of the concept by member States, cultural genocide

In: International Journal on Minority and Group Rights
Author: Michael Clarke

Sean Roberts has persuasively argued, frames the Uyghur population as a ‘virtual biological threat to the body of society’. 33 Such a framing marks the Party-state’s strategy in Xinjiang as consistent with notions of cultural genocide. 34 This judgement is reinforced by numerous statements by

In: Global Responsibility to Protect

2008, the Dalai Lama accused China of committing cultural genocide in Tibet. His accusations brought to the foreground issues regarding China’s policies and the human rights situation in that country. One area of concern has been the rights of Tibetans to use their own language. Language is an

In: Asia-Pacific Journal on Human Rights and the Law
In: Marginalisation and Aggression from Bullying to Genocide
In: Cultural Rights as Collective Rights
This text is about the indigenous Nyoongar people of the south-west of Western Australia and their perspectives on racism, which has had a devastating effect on their lives and culture since colonisation; and the multicultural policies that are effective in Australia.
The author, and those Nyoongars interviewed, give valuable insight into Aboriginal lives. Their comments reveal how Nyoongar people survived the colonialism, cultural genocide, the horrendous state government policies under which they were forced to exist, the Stolen Generations of children and the loss of their land, identity, culture, and purpose in their lives. Presently, they are fighting for equality and for recognition as being part of the oldest living culture in the world, that of the Australian Aborigines.
Author: Jon Coutts

has been called its attempt at “cultural genocide.” 2 Despite running for seven years—one longer than initially planned—the conclusion of the Commission was that there was much yet to be done. Thus, it released a document listing ninety-four Calls to Action , including within it numbers fifty

In: Theology and the Political
In this book, the author proposes the existence of a continuum of aggressive marginalisation phenomena, ranging from the unfortunately commonplace experiences of prejudice, discrimination and bullying behaviour, through to genocide. Attempts made by researchers and practitioners to understand, counter and prevent bullying behaviour are reviewed. A key finding has been that the success that has been accrued has been limited, especially when the case of those who belong to so-called ‘minority’ groups (who are often the target of prejudice outside of the school gates) is considered; it is suggested that future anti-bullying actions should meaningfully engage with prejudice as an underlying factor. After a critical consideration of the various psychological understandings of aggression, aggressive behaviour and marginalisation has been made, the author goes on to introduce and assess an eight-stage model of physical genocide, based primarily on insights from social cognitive psychology, and exemplified in the history of the Lakota-Cheyenne Campaign (1864—1890). This is followed by a consideration of the cultural genocide levelled against indigenous peoples (exemplified in the Sami people in Norway, and indigenous peoples of North America), as implemented through the actions of educational systems and educators. The book ends with some suggestions being made regarding our potential to address the ‘One’ and ‘Other’ mindset that is proposed as underlying the continuum of aggressive marginalisation phenomena—through the psychological understandings that we can offer, the educational practice that we can provide, and in the conscious acts of the affirmation of humanity we can make in our individual and collective choices.
Chapter 4 Passing Time
Author: Kelly Menzel

grandfather’s story of racial identity denial and how this legacy of cultural genocide, through alternative means, has been passed down in my family. Wald (cited in Godfrey & Ashanti Young, 2018 ) argues “[p]assing is a social construction. In order for a person to pass for an identity unlike the one

In: Indigenous Knowledges

Harutiun (Harry) Kurdian. 19 This collection, comprising 300 manuscripts, was later donated to the Mekhitarist Congregation in Venice. Some Reflections on Exhibition Practices of Survivor Artifacts The Missing Pages raises a series of significant questions regarding cultural genocide and the fate

In: Journal of the Society for Armenian Studies