Development amidst communal conflict: case study of a Christian FBO in a Buddhist–Muslim conflict region in Myanmar

Faith can be a powerful force for positive development and social change, but as James (2011) notes, it is a highly flammable fuel that can also easily result in negative outcomes. The pervasive influence of religion in the lives of many gives it a unique ability to shape both individual and communal identities (perceptions of self and others). While religious identities can be an extremely positive force, they can also be used as a source for exclusive and intolerant attitudes, with a potential to feed nationalisms that become motivators or justifications for conflict. This is particularly true in tense multi-religious contexts where competing ethnoreligious nationalistic identities and historical claims are forced to coexist – especially for faith-based development agencies that relate to one of those identities.This chapter explores the work of a small local Christian faith-based organisation (FBO) working in Buddhist communities in a region of significant Buddhist–Muslim tension and recent violent communal conflict, as a case study of development across complex faith boundaries. Local FBO Bethel works in partnership with the international FBO GraceWorks Myanmar (GWM). Making this case particularly interesting, Bethel has evolved out of a related religious organisation that still maintains a mandate for preaching a contextual Christian message to Buddhists, and most of the local workers are converts from Buddhism. Given the most inflammatory religious sparks for worsening conflicts are widely regarded to be discriminatory practices and proselytism – or perceptions of proselytism (e.g. Clarke and Jennings 2008; Flanigan 2010) – this case study is interesting for the way these issues are handled. This chapter includes new research examining whether and how this FBO has been able to avoid inflaming tensions and has been broadly granted a social mandate to operate in Buddhist communities, even though it constitutes a third religious actor in a context of vitriolic interreligious conflict.

Developing english skills through reflective portfolios in Hong Kong universities

This research concerns the use of portfolios by teachers of English (L2) to assist non-native speakers in Hong Kong universities to complete their studies in English. Portfolios as an English learning tool have yet to win converts from the ranks of language teachers in Hong Kong chiefly because of concerns about reliability and fairness. Two recent initiatives in Hong Kong have, however, prompted a reappraisal of the place of portfolios in English language learning. They include the use of learning portfolios in secondary school and ePortfolios by university students for learning and employment purposes.

As an English (L2) teacher of many years, I initiated my research to investigate the experiences of seven university students in Hong Kong in using reflective portfolios for English learning. Three research questions framed my research: 1) in what ways can reflective portfolios impact on L2 learning strategies? 2) what are the effects of reflective portfolios on progress in L2 acquisition as perceived by students? 3) what are the perceptions of university students towards reflective portfolios as a method of L2 learning?

To gain a holistic understanding of the complex phenomena under scrutiny, a case study methodology and grounded theory were utilised, the former to organise and generate qualitative data, and the latter to analyse data from three sources provided by the seven participating students: semi-structured interviews, portfolio artefacts, and weekly learning diaries.

There were two levels of data analysis. For the first level, analysis focused on coded data from portfolio artefacts, diary entries and interview transcripts as reported by students. The second level involved analysis from the Confucian and sociocultural perspectives. I pursued interpretation and continuous refinement of the data by using techniques drawn from grounded theory. The findings revealed that students generally employed a wide spread of L2 learning strategies in the cognitive, meta-cognitive, and socio-affective domain, reported increased awareness of effective language strategies, and considered portfolios a means of supporting time management and record-keeping, and a site for extended writing practice through reflection.

The findings suggest that students display a cyclical, context-specific shift in learning conception from quantitative to qualitative. Connected to this is students’ apparent ability to formulate strategic responses to externally imposed demands. It is found that such responses are culturally triggered, underpinned by Confucian beliefs. Although the Confucian tradition emphasises respect for established authority, the findings point to students’ creative re-configuration of mental schemata to engender change in role enactment and power relations, with the portfolio as a mediating tool of their experiences.

Based on the findings, I argue that my research has addressed the three research questions and contributed to two crucial aspects of L2 learning. The first pertains to the need for a balanced view of individual effort and social context in second language acquisition, corroborating the significant link between context and learner engagement. Another contribution centres on an enhanced understanding of the relationship between portfolios, reflection and L2, where students’ diaries in English and portfolio artefacts enable them to engage in critical reflection and to identify strategies for L2 improvement.

Researching Moslem-Christian marriages : extrapolating from mixed-faith couples towards the practices of Convivencia

Moslem–Christian marriage can be seen as a kind of ‘testing place’ for examining and appreciating the practices of difference. This article offers a summary from a recent local research project which investigated these relationships (Ata, 2003). The empirical data from the study was ‘milled’ for its potential to inform practice, a process that generated four themes that practitioners may find useful in their attempts to design practice approaches that are sensitive to alternative anthropologies. Beginning from the contention that the otherness of those for whom we work can be a mirror for our own cultural and practice assumptions, we extrapolate from these themes to practise with other examples of diversity. It is argued that our efforts to practise with diverse populations will be unengaging, even colonising, unless we are able to denaturalise our own positions.

Photography and christian mission: George Brown`s images of the New Britain mission 1875-80

In 1875, Methodist George Brown arrived in the Bismarck Archipelago to establish the New Britain Mission. Based in the Duke of York Islands, Brown's territory covered New Ireland and the Gazelle Peninsula of New Britain. The mission was one of the first to be photographed from its inception. The Australian Museum holds 96 plates from the first five years of the mission. Brown's photographs are a visual record of conditions and peoples of the time. Analysed in relation to Brown's writings they are indicative of the relationships and bonds established through photography both in the mission field and across wider scientific and church audiences. The methodology employed here also challenges the kinds of interpretations of photographs that can arise from visual analyses relying solely on the caption and the posing of the subject.

Evidence for Megalake Chad, north-central Africa, during the late quaternary from satellite data

The existence of a very large Lake Chad during the late Quaternary, Megalake Chad, has long been questioned. A Megalake Chad would present strong evidence for climatic fluctuations of great magnitude during the Holocene in tropical Africa. In this paper we used satellite data from Landsat and Modis sensors to collect and analyse new information on landforms in a 2 000 000 km2 region of the Lake Chad Basin. We detected 2300 km of remains marking the ancient shoreline of Megalake Chad. The satellite data also indicated many Saharan rivers and relict deltas leading to the long paleoshoreline. Large dunefield flattenings were observed and interpreted as the result of wave-cut erosion by the paleolake. Similarities were noticed between the landforms observed along the paleoshoreline of Megalake Chad and that of the former Aral Sea. This finding has significant consequences for reconstructing paleohydrology and paleoenvironments through the Lake Chad basin, and continental climate change.

Dies of culture and religion : India and Australia, from settlement to post/modern times

In historical sketches of India-Australia or Australia-India relations, the important dimensions of the cultural and religious connections from the shared colonial period and Gandhi's nationalist voice echoing in all corners of the Empire, through to the diasporic migration, settlement and temple culture, is largely overlooked. This essay intends the redress that absence in current research and contribute toward a critical appraisal of that rather 'esoteric' part of history, arguably still in its infancy. The story begins close to the early white settlement period to the aftermath of the events of 9/11 (2001 in New York) and Bali (2002). The focus will be on Hindus with some reference to Sikhs, Muslims, Sri Lankan Tamils, and migrants from the subcontinent, as the conduits for the particular Indian-Australian diasporic connection and 'spiritual diplomacy' being explored.

Some insights on religion from public goods economics

This paper provides a theoretical discussion on what analytical insight is gained by viewing religion as both a pure and impure public good. It suggests that organized religion converts a public good into an excludable club good and can be viewed as providing both an access regime for this club good as well as acting as an intermediary. Interestingly, this drives a wedge between the ardent and moderate adherents of a religion. It also presents an analysis of trust in social relationships when organized religion works to provide a credible signal of trustworthiness.

Entrapping Christian and Muslim Arabs in racial cartoons in Australia : the other anti-semitism

Racial Cartoons are a powerful force disguised as entertainment operating to shape public opinion. During the 1980s, 1990s and after 9/11 in 2001, cartoons in the Australian press were particularly directed against Muslim and Christian Arabs without remorse or fear of redress or accountability. The offensive of such cartoons has essentially been directed on three fronts—oil, politics and religion. The drawback resulting from socio-cultural, historical and other differences are no doubt visible; but equally obvious is that anti-Semitism, which was directed against the Jews in the 1930s and 1940s, is today mostly directed against the public relations deprived, opinion silenced and undemocratically governed, ethnically diverse Arabs. It is argued in this paper that several forces were behind such distorted visual strategies adopted by the Australian press. Pre-judgement stemming from an inbuilt bias of the cartoonist, or highlighting characteristics which conform to the national interest are likely factors. The debate in Australia as to whether public images and attitudes of a minority “cause” or “determine” policy or whether policy itself changes attitudes is still resting with the jury.

Automating the creation of 3D animation from annotated fiction text

This paper describes a strategy for automatically converting fiction text into 3D animations. It assumes the existence of fiction text annotated with avatar, object, setting, transition and relation annotations, and presents a transformation process that converts annotated text into quantified constraint systems, the solutions to which are used in the population of 3D environments. Constraint solutions are valid over temporal intervals, ensuring that consistent dynamic behaviour is produced. A substantial level of automation is achieved, while providing opportunities for creative manual intervention in animation process. The process is demonstrated using annotated examples drawn from popular fiction text that are converted into animation sequences, confirming that the desired results can be achieved with only high-level human direction.

A method for automatically creating 3D animated scenes from annotated fiction text

This paper describes a strategy for automatically converting fiction text into 3D animations. It assumes the existence of fiction text annotated with avatar, object, setting, transition and relation annotations, and presents a transformation process that converts annotated text into quantified constraint systems, the solutions to which are used in the population of 3D environments. Constraint solutions are valid over temporal intervals, ensuring that consistent dynamic behaviour is produced. A substantial level of automation is achieved, while providing opportunities for creative manual intervention in animation process. The process is demonstrated using annotated examples drawn from popular fiction text that are converted into animation sequences, confirming that the desired results can be achieved with only highlevel human direction.

With guarded optimism? Evidence from focus groups of ‘mainstream’ Australians’ perceptions of Muslims

Studies of Australian perceptions of Muslims and Islam tend to be based on research into media representations of these themes. Additionally, most research on attitudes pertaining to social cohesion and security in the post-9/11 environment concentrates on the opinions of minority groups on these matters. The following study is drawn from materials extracted from focus group discussions relating to Islam, multiculturalism and security that took place with 119 Australians from so-called ethnic and religious majority groups (European descended, and identifying with Judaeo-Christian traditions or having no religious affiliation) in selected metropolitan and rural/regional centres of the state of Victoria in 2007–2008. This article is guided by the following research questions: How can ‘mainstream’ Australian attitudes towards Muslims be categorized? What concerns ‘mainstream’ Australians most about Muslims? Can these attitudes be considered to be Islamophobic? If not, how else may we classify these attitudes? Although some participants voiced very strong, critical and at times unflattering and potentially antagonistic opinions of Muslims, most contributors were guardedly optimistic that current tensions with and controversies surrounding Australia’s Muslims would subside, and that Muslims would soon become well established within Australian society, as previous generations of migrants have since World War II.