Due to the advent of the 1994 democratic constitution particularly sections 32 and 33 which provide for every person＇s right to freedom of conscience, religion, belief and thought, and also to academic freedom Malawi...Due to the advent of the 1994 democratic constitution particularly sections 32 and 33 which provide for every person＇s right to freedom of conscience, religion, belief and thought, and also to academic freedom Malawi has significantly witnessed mushroom development of tribal organizations, aiming at preserving and protecting local religious beliefs and cultural practices. The Chewa Heritage Foundation （CHEFO） and the Muhlako wa Alhomwe （MWA） are among the well-known numerous ethnic organizations through which the traditional beliefs, cultural and religious practices enjoy significant respect from Chewa and Lhomwe people. Although the new Constitution has cleared a road for the establishment of these ethnic organizations, it seems activities of all ethnic associations are significantly promoting tribalism and nepotism, in addition to being used as campaign tools by political parties. This article intends to critically assess and evaluate the role and the impact of the Chewa Heritage Foundation and Muhlako wa Alhomwe on rule of law, govemance and culture in Malawi. The following question will guide the discussion： Why are the Chewa Heritage Foundation and Mulhako wa Alhomwe cultural associations while exercising their constitutional rights promoting tribalism, regionalism and nepotism and used as campaign machinery by both opposition and ruling political parties？ Its hypothesis is, in spite of preserving protecting cultural practices as guaranteed in constitution, tribal organizations need to be watchful so that they should not promote tribalism, nepotism and being used as campaign tools by crooked and opportunist politicians.展开更多
The whole world knows that England has her Mary Wollstonecraft and France has her Simone de Beauvoir as feminists, but the world knows a very little that Bengal also has her Rokeya Shakhawat Hossain, an intrepid femin...The whole world knows that England has her Mary Wollstonecraft and France has her Simone de Beauvoir as feminists, but the world knows a very little that Bengal also has her Rokeya Shakhawat Hossain, an intrepid feminist, who struggled till the last day of her life for the perfectly right assessment of the neglected Indian women, was born in 1880, in Pairaband, a small village in British India which now lies in the north-western part of present-day Bangladesh. She pioneered women＇s advancement and led the way to enlightening and empowering women breaking all the traditional social barriers. When the whole women folk were utterly distressed, deprived, and drowned under the dirt of illiteracy, fanaticism, superstitions, and prejudices and could not think of equal rights and freedom, she raised her voice through her writings and worked to uplift the fortune of women, instilled a sense of renaissance in them and led them to tasting the flavor of freedom opposed to the current of patriarchal social views. Based on this bold attitude toward female emancipation, Rokeya can easily be acclaimed as a feminist whereas some critics have viewed her as a Muslim or Islamic feminist which is nothing but an immature attempt to underestimate her genius. It was true that she was brought up in an Islamic cultural milieu and tried to educate the then lagged behind Muslim girls which, the critics probably cogitated as the main aim of her life overlooking the universality of women＇s problems she dealt with and her non-sectarian outlook of life. In fact, she sprang up beyond the limitations the society placed upon her and was boldly vocal about the freedom of women irrespective of their distinctive faiths and social customs. This paper, therefore, aims at exploring Rokeya＇s Istrijatir Abanati （Woman＇s Downfall） （1903） with a view to showing her firm determination, endeavors, and voice to emancipate women, and advocating her as a concerned feminist.展开更多
In spite the fact that Emily Elizabeth Dickinson lived during the 19th century Amherst among conservative community that gave less chance to female voice to gain a share in social and political life, she paved the way...In spite the fact that Emily Elizabeth Dickinson lived during the 19th century Amherst among conservative community that gave less chance to female voice to gain a share in social and political life, she paved the way for the coming female thinkers to obtain more freedom of thought and expression. In other words, since she was convient that ＂Abdiction of Belief makes the Behaviour Small＂, she undercut social conventions and moved under gradual shift from Orthodox Trinitarianism into new thoughts of liberalism. However, in good deal of her work, she still pertains to religious conservatism in wider sense than Amhest Church had been dectated.展开更多
文摘Due to the advent of the 1994 democratic constitution particularly sections 32 and 33 which provide for every person＇s right to freedom of conscience, religion, belief and thought, and also to academic freedom Malawi has significantly witnessed mushroom development of tribal organizations, aiming at preserving and protecting local religious beliefs and cultural practices. The Chewa Heritage Foundation （CHEFO） and the Muhlako wa Alhomwe （MWA） are among the well-known numerous ethnic organizations through which the traditional beliefs, cultural and religious practices enjoy significant respect from Chewa and Lhomwe people. Although the new Constitution has cleared a road for the establishment of these ethnic organizations, it seems activities of all ethnic associations are significantly promoting tribalism and nepotism, in addition to being used as campaign tools by political parties. This article intends to critically assess and evaluate the role and the impact of the Chewa Heritage Foundation and Muhlako wa Alhomwe on rule of law, govemance and culture in Malawi. The following question will guide the discussion： Why are the Chewa Heritage Foundation and Mulhako wa Alhomwe cultural associations while exercising their constitutional rights promoting tribalism, regionalism and nepotism and used as campaign machinery by both opposition and ruling political parties？ Its hypothesis is, in spite of preserving protecting cultural practices as guaranteed in constitution, tribal organizations need to be watchful so that they should not promote tribalism, nepotism and being used as campaign tools by crooked and opportunist politicians.
文摘The whole world knows that England has her Mary Wollstonecraft and France has her Simone de Beauvoir as feminists, but the world knows a very little that Bengal also has her Rokeya Shakhawat Hossain, an intrepid feminist, who struggled till the last day of her life for the perfectly right assessment of the neglected Indian women, was born in 1880, in Pairaband, a small village in British India which now lies in the north-western part of present-day Bangladesh. She pioneered women＇s advancement and led the way to enlightening and empowering women breaking all the traditional social barriers. When the whole women folk were utterly distressed, deprived, and drowned under the dirt of illiteracy, fanaticism, superstitions, and prejudices and could not think of equal rights and freedom, she raised her voice through her writings and worked to uplift the fortune of women, instilled a sense of renaissance in them and led them to tasting the flavor of freedom opposed to the current of patriarchal social views. Based on this bold attitude toward female emancipation, Rokeya can easily be acclaimed as a feminist whereas some critics have viewed her as a Muslim or Islamic feminist which is nothing but an immature attempt to underestimate her genius. It was true that she was brought up in an Islamic cultural milieu and tried to educate the then lagged behind Muslim girls which, the critics probably cogitated as the main aim of her life overlooking the universality of women＇s problems she dealt with and her non-sectarian outlook of life. In fact, she sprang up beyond the limitations the society placed upon her and was boldly vocal about the freedom of women irrespective of their distinctive faiths and social customs. This paper, therefore, aims at exploring Rokeya＇s Istrijatir Abanati （Woman＇s Downfall） （1903） with a view to showing her firm determination, endeavors, and voice to emancipate women, and advocating her as a concerned feminist.
文摘In spite the fact that Emily Elizabeth Dickinson lived during the 19th century Amherst among conservative community that gave less chance to female voice to gain a share in social and political life, she paved the way for the coming female thinkers to obtain more freedom of thought and expression. In other words, since she was convient that ＂Abdiction of Belief makes the Behaviour Small＂, she undercut social conventions and moved under gradual shift from Orthodox Trinitarianism into new thoughts of liberalism. However, in good deal of her work, she still pertains to religious conservatism in wider sense than Amhest Church had been dectated.
