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Human security is a new paradigm for security, development and justice. Since it was first proposed in the 1990s, there has been an endless debate between its proponents and critics, and even among its advocates, over the meaning and utility of the concept. What is important now is to move the concept beyond the realm of theory and explore its practical applications, considering possible policy perspectives and implications. This book suggests new practical applications of the human security concept, such as human security mapping, the human security governance index and human security impact assessment. Using Northeast India and Orissa as case studies, the methodology introduced in this path-breaking book can be applied to conflict zones worldwide. By designating the individual rather than the state as the referent object of security, human security is emerging as a framework that can serve as a means to evaluate threats, foresee crises, analyze causes of discord and propose solutions entailing a redistribution of responsibilities.
Human security is a new paradigm for security, development and justice. Since it was first proposed in the 1990s, there has been an endless debate between its proponents and critics, and even among its advocates, over the meaning and utility of the concept. What is important now is to move the concept beyond the realm of theory and explore its practical applications, considering possible policy perspectives and implications. This book suggests new practical applications of the human security concept, such as human security mapping, the human security governance index and human security impact assessment. Using Northeast India and Orissa as case studies, the methodology introduced in this path-breaking book can be applied to conflict zones worldwide. By designating the individual rather than the state as the referent object of security, human security is emerging as a framework that can serve as a means to evaluate threats, foresee crises, analyze causes of discord and propose solutions entailing a redistribution of responsibilities.
Tribal biblical interpretation is a developing area of study that is concerned with reading the Bible through the eyes of tribal people. While many studies of reading the Bible from the reader's social, cultural and historical location have been made in various parts of the world, no thorough study that offers a coherent and substantive methodology for tribal biblical interpretation has been made. This book is the first comprehensive work that offers a description of tribal biblical interpretation and shows its application by making a lucid reading of Matthew's infancy narrative from a tribal reader's perspective. Using reader-response criticism as his primary method, Zhodi Angami brings his tribal context of North East India into conversation with Matthew's account of the birth of Jesus. Since tribal people of North East India see themselves as living under colonial rule, a tribal reader sees Matthew's text as a narrative that actively resists and subverts imperial rule. Likewise, the tribal experience of living at the margins inspires a tribal reader to look at the narrative from the underside, from the perspective of those who are sidelined, ignored, belittled or forgotten. Tribal biblical interpretation presented here follows a process of conversation between tribal worldview and Matthew's narrative. Such a method animates the text for the tribal reader and makes the biblical narrative not only more intelligible to the tribal reader but allows the text to speak directly to the tribal context.
All life forms on earth are complementary to each other; the existence and survival of one depend on the existence of another, and vice versa. However, no life forms are more dependent on others than human beings. Humans’ very survival is conditioned by the existence of the natural environment and the living things within it. One aspect of this interaction is the central and inescapable role played by human culture in defining the human-nature relationship. This book emphasises that environmental conservation is a matter of moral and cultural ethics. It stresses the fact that existing environmental conservation methods need to accommodate traditional environmental knowledge and practices of different indigenous cultures in order to re-build and restore the bond between humans and nature.
Ending poverty and stabilizing climate change will be two unprecedented global achievements and two major steps toward sustainable development. But the two objectives cannot be considered in isolation: they need to be jointly tackled through an integrated strategy. This report brings together those two objectives and explores how they can more easily be achieved if considered together. It examines the potential impact of climate change and climate policies on poverty reduction. It also provides guidance on how to create a “win-win†? situation so that climate change policies contribute to poverty reduction and poverty-reduction policies contribute to climate change mitigation and resilience building. The key finding of the report is that climate change represents a significant obstacle to the sustained eradication of poverty, but future impacts on poverty are determined by policy choices: rapid, inclusive, and climate-informed development can prevent most short-term impacts whereas immediate pro-poor, emissions-reduction policies can drastically limit long-term ones.
"Woodrow Wilson International Center for Scholars, Asia Program."
Traditional knowledge (TK) has contributed immensely to shaping development and human well-being. Its influence spans a variety of sectors, including agriculture, health, education and governance. However, in today's world, TK and its practitioners are increasingly underrpresented or under-utilized. Further, while the applicability of TK to human and environmental welfare is well-recognized, collated information on how TK contributes to different sectors is not easily accessible. --