Internally Displaced Persons Rights in Human Rights Perspective(Specifically Focused on Pakistani IDPs Example) : “Basic Human Rights of IDPs to Attain Equality in Dignity and Rights”

After the WWII, there was much concern to protect human rights situation all over the world. During the cold wars, huge displacement took place within different countries due to internal arms/ethnic conflicts. Millions of IDPs, who were uprooted by armed conflict or ethnic strife faced human rights violence. In 2002, there were estimated between 20-25 millions IDPs in the world (Phuong, p.1). Internally displacement is a worldwide problem and millions of the people displaced in Africa and Asia. These all Internal displacements of the people are only the result of the conflicts or the violations of the Human Rights but also sometimes it happened because of the natural disasters. “All human beings are born free and equal in dignity and rights..."(Streich, Article 1) This article works as the foundation of human rights which gives every human being an equal rights and opportunity to maintain his/her dignity. Human Rights issues related to human dignity must be taken very seriously and should not be ignored at any level; Many human rights issues are not always visible, issues such as: privacy, security, equality, protection of social and cultural values etc. In this paper I am going to apply theoretical approach of “all human being are equal in dignity and rights” to defend IDPs rights.

Can qualitative methods support the development of more flexible and energy saving thermal comfort?

This paper uses examples from a Swedish study to suggest some ways in which cultural variation could be included in studies of thermal comfort. It is shown how only a slight shift of focus and methodological approach could help us discover aspects of human life that add to previous knowledge within comfort research of how human beings perceive and handle warmth and cold. It is concluded that it is not enough for buildings, heating systems and thermal control devices to be energy-efficient in a mere technical sense. If these are to help to decrease, rather than to increase, energy consumption, they have to support those parts of already existing habits and modes of thought that have the potential for low energy use. This is one reason why culture-specific features and emotional cores need to be investigated and deployed into the study and development of thermal comfort.

Essentialism i religionsundervisningen : Ett religionsdidaktiskt problem

Essentialist concepts of religion are common in the teaching of religion in schools and to a certain extent also in the academic discipline of religious studies. In this article, a number of problems with essentialist perceptions of religion are discussed. In the first part of the article a thesis is maintained, according to which essentialist conceptions of religion or specific religions are too limited to be of value in the teaching of religion. This is done through examples of essentialist expressions about religion. The examples are grouped according to a typology of different kinds of essentialism. Two main categories, each with two sub-categories are identified. Thus, the category of essentialism regarding the substance of religion is divided into transcendental or theological essentialism (which presupposes the existence of a sacred power of some kind, the experience of which is the basis for religion), and core essentialism (where it is presupposed that certain ideas or concepts constitute religion as a general category or specific religions). Likewise, the category of essentialism regarding the function of religion has two sub-categories: positive and negative essentialism. These kinds of essentialism presuppose that religion or specific religions are inherently good or harmful respectively to human beings. Examples from each of these categories are given and discussed. In the second part of the article, Benson Saler’s open concept of religion is presented as an alternative to essentialist or bounded perceptions. It is based on Ludwig Wittgenstein’s idea of family resemblances and on prototype theory. In connection with this, it is argued that a certain kind of conscious ethnocentrism is needed as a point of departure in the study and teaching of religion. The metaphor of education as a journey from the familiar out into the unfamiliar and back again is suggested as a possible pattern for such teaching. Finally,some examples of non-essentialist ways to introduce religions are offered.

Animalism and Person as a Basic Sort

In this paper Animalism is analysed. It will be argued that Animalism is correct in claiming (i) that being of a certain sort of animal S is a fundamental individuative substance sortal concept (animal of the species Homo Sapiens), (ii) that this implies that Animalism is correct in claiming that persons such as us are, by necessity, human beings, (iii) that remaining the same animal is a necessary condition for our identity over time. Contrary to Animalism it will be argued that this does not imply that person should be understood as a phased sortal concept. It will be argued that Animalism rests upon a prior conception of person, and that this implies that person must be understood as a basic substance sortal concept through which we have to individuate ourselves and others. It is further argued that this, together with the insights of Animalism, implies that persons, by necessity, are beings of a biological nature.

Att inte spänna kärran framför hästen : precisering av Meads ”rollövertagande”

Not to put the cart before the horse: clarification of Mead’s ”role taking” George Herbert Mead’s “role taking” is subject to many interpretations. Some dominant definitions restrict role taking to reflective people trying to understand each other and taking on each others' roles. Other definitions restrict role taking to the stage of a developed language. Against these two types of definitions I assert that Meads concept is explanatory, not merely descriptive, functionally as well as existentially. It has a value also on elementary levels of human development, where man is socially similar to other primates. Swedish sociologists have contributed fruitfully to straighten the debate. My intention is to clarify it further, and to explicate my own interpretation. Basic role taking is a non-reflective activity going on in any place where living entities influence each other with gestures in similar ways. In human beings it gives rise to conscious discursive reflectivity, and it coincides phylogenetically and ontogenetically with development of language, rather than being created by it. Role taking emanates from breaking automatic responsivity. It introduces distance and reflectivity and results in conscious social behavior, rather than being produced by such. In this way, role taking is a major step in the development of intelligence on earth.