1,722,280 research outputs found
Pariah moonshine
No full textFinite simple groups are the building blocks of finite symmetry. The effort to classify them precipitated the discovery of new examples, including the monster, and six pariah groups which do not belong to any of the natural families, and are not involved in the monster. It also precipitated monstrous moonshine, which is an appearance of monster symmetry in number theory that catalysed developments in mathematics and physics. Forty years ago the pioneers of moonshine asked if there is anything similar for pariahs. Here we report on a solution to this problem that reveals the O’Nan pariah group as a source of hidden symmetry in quadratic forms and elliptic curves. Using this we prove congruences for class numbers, and Selmer groups and Tate–Shafarevich groups of elliptic curves. This demonstrates that pariah groups play a role in some of the deepest problems in mathematics, and represents an appearance of pariah groups in nature.</jats:p
The Rastafari as a Modern Day Pariah Group in Jamaica
No full textThis paper examines why the Rastafari-a religious group comprised mainly of poor, disenfranchised, black Jamaicans-can be labeled within a Weberian framework as a pariah group. This author has chosen to commence her analysis by providing an abridged history of the group beginning with their enslavement in Jamaica during the 1790s. Through an examination of primary sources by the Jamaican Rastafari community as well as secondary sources by scholars of Jamaican history and the Rastafari movement, the author has employed pariah group theory as developed by Max Weber and Hannah Arendt, in order to explain the unique circumstances that led to the emergence of the Rastafari movement in the 20th century. By comparing the Rastafari to other researched pariah groups like the Jews and the Dalits, the author has created a compelling case study for any sociologist interested in analyzing how a pariah group functions in post-colonial society. Moreover, the Rastafari\u27s emergence in the twentieth century is of special significance since it led to the actualization of the black power movement in Jamaica and the spreading of a doctrine that promoted African pride, repatriation, reggae music, and ital living to the world
The Pariah Principle.
No full textFarber, Daniel A.; Sherry, Suzanna. (1996). The Pariah Principle.. Retrieved from the University Digital Conservancy, https://hdl.handle.net/11299/167329
Pariah of Madras Coast.
No full textLower left (l.l.) in ink: 1847; below image in charcoal: Pariah of Madras Coast
Iranian Foreign Policy Shedding the Pariah Image
No full textThis study analyzes Iranian foreign policy since 1979 to determine if Iran is a pariah state in the international community. To determine Iran\u27s isolation in the international community, various factors were examined, including diplomatic relations, political leverage, relations with the United Nations, and the ability to acquire military hardware. Iran\u27s status was compared with three generally accepted pariah states, Taiwan, Israel, and South Africa to determine the degree of isolation faced by the Islamic Republic. This study determined that Iran remains a pariah state, but is less isolated than most pariah states because its objectionable behavior, its aggressive foreign policy, effects a limited number of states. Additionally, the study determined that Iran, unlike many pariah states, can shed its pariah image without substantially affecting its population, territory, or form of government. Major factors contributing to Iran\u27s pariah status are: Tehran\u27s support of militant Islamist groups and anti-Western terrorist organizations, a recent build-up of offensive weapons, a program to develop nuclear weapons, and aggression in the Gulf. Sources of documentation for this study consist of speeches, printed interviews, and policy statements by Iranian and Arab officials and reports by Iranian and Arab newspapers, United Nations reports and resolutions, statements by US officials before congress, official US policy statements, reports in various US newspapers, and articles in scholarly journals
Arendt’s ‘Conscious Pariah’ and the Ambiguous Figure of the Subaltern
No full textHannah Arendt’s Jewish writings were central to her thinking about the human condition and engaged with dialectics of modernity, universalism and identity. Her concept of the ‘conscious pariah’ attempted both to define a role for the public intellectual and understand the relationship between Jews and modernity. Controversially she accused Jews of lack resistance to the Nazis and argued that their victimization resulted from apolitical ‘worldlessness’. We argue that although Arendt’s analysis was original and challenging, her characterization of Jewish history as one of ‘powerlessness’ is exaggerated but, more importantly, her underdeveloped concept of ‘the social’ is insensitive to the complex modalities of resistance and consciousness among subaltern Jewish communities. Further, her lack of interest in religious observance obscures the importance of Judaism as a resource for resistance. This is illustrated by ‘hidden transcripts’ of Jewish resistance from the early modern period
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The Pariah Principle
No full textArgues the decision in the homosexuality case of `Romer versus Evans' means that Colorado's Amendment Two is invalid regardless of the level of judicial scrutiny. Failure of the `Romer' court to invoke familiar doctrinal support; Government's ban on untouchable societal groups; Arguments for invalidating Amendment Two; Definition of the pariah principle.</p
A garden for a pariah: margins, folds and bodies
No full text[EN] "A garden for an pariah: margins, folds and bodies" is a theoretical research that builds on our latest practical research entitled "A garden
for an pariah".
The project "A garden for a pariah" orbits between two essential points of balanced weight: the concept of flâneuses developed by the
author Anna Mª Iglesias in her work "The revolution of the flâneuses" and the texts of Flora Tristán found in her book "Peregrinations of
a pariah". From these points a fictional parameter is generated, from which the sculptural production of the project "A garden for a
pariah" starts, where we decode the concept of garden.
We will delve into the word garden, stopping at the first declension provided by the Real Academia de la Lengua Española, which
understands this "place" as a land where plants are cultivated for ornamental purposes. However, this garden that we simulate has no land, accommodating itself in marginality, in the blur, presenting a radicalised look at the
concept of ornament forged by an installation where structures flourish ruled by the hybridisation of ceramics and textiles: where the
folds are transformed into fractals camouflaged in bodies that stand as a garden that we translate and understand as a non-place. And it
is here that the pariah is positioned, or rather, positioned because the pariah is signified and denominated in verticality - from top to
bottom - as well as transferred to the margin and the blur.
This pariah that we present here - as an ascetic - fluctuates in the construction of the fictional territory that we name here as the "nongarden". And it was Novalis who told us that the universe is in ourselves: the path of mystery leads inwards, where the word pariah
disappears.[ES] Un jardín para una paria: márgenes, pliegues y cuerpos es una investigación teórica que se basa en nuestra última investigación práctica titulada Un jardín para una paria. El proyecto Un jardín para una paria orbita entre dos puntos esenciales de peso equilibrado: el concepto de flâneuses desarrollado por la autora Anna Mª Iglesia en su obra “La revolución de las flâneuses” y los textos de Flora Tristán encontrados en su libro “Peregrinaciones de una paria”. A partir de estos puntos se genera un parámetro ficcional, del cuál parte la producción escultórica del proyecto Un jardín para una paria, dónde descodificamos el concepto jardín. Nos adentraremos en la palabra jardín, deteniéndonos en la primera declinación que nos brinda la Real Academia de la Lengua Española que entiende este “lugar” como un terreno donde se cultivan plantas con fines ornamentales. Sin embargo, este jardín que simulamos no tiene terreno, acomodándose en la marginalidad, en el desenfoque, presentando una mirada radicalizada del concepto de ornamento forjado por una instalación donde florecen estructuras imperadas por la hibridación de la cerámica y el textil: donde los pliegues se transforman en fractales camuflados en cuerpos que se erigen como jardín que traducimos y entendemos como un no-lugar. Y es aquí donde la paria se posiciona, o mejor dicho, la posicionan porque la paria es significada y denominada en la verticalidad―de arriba hacia abajo—, así como trasladada al margen y el desenfoque. Esta paria que aquí presentamos—cual asceta— fluctúa en la construcción del territorio de ficción que aquí nombramos como el “no-jardín”. Y era Novalis el que nos decía que el universo está en nosotras mismas: el camino del misterio se dirige hacia dentro, donde la palabra paria desaparece. Maldonado, V. (2022). Un jardín para una paria: márgenes, pliegues y cuerpos. Editorial Universitat Politècnica de València. 266-272. https://doi.org/10.4995/ANIAV2022.2022.15590OCS26627
China, Pariah Status and International Society
No full textPariah status in international society denotes an international social hierarchy and differentiation of states caused by power differentials between state groups along the material and normative spectrums. From the late Qing era to the present day, China’s engagement with international society has largely been marked by a sharp fall from the ‘Middle Kingdom’ to a pariah, followed by a recent rise to great power status. This thesis traces and analyses China’s experience as a pariah in international society since 1839, and explains China’s responses to the normative boundaries and behavioural standards set by members of international society. To this end, this thesis addresses two themes.
Theme One (Chapter 1, 2, 3, 4) provides an account of the sociological history of pariah state, on which basis it conducts an empirical study on China’s pariah past. Theme Two (Chapter 5) brings in a sociological account of status to understand the fall and rise of states (particularly that of China), and to explain state responses to the normative boundaries alongside their status change in international society. Moreover, it challenges the material-power based power transition theory on China’s rise and destiny, and argues for an alternative status-led account. In general, this thesis resonates greatly with English School theorists and social constructivists in terms of the understanding of and approach towards international relations. In a broad sense, it adopts a combined sociological and historical approach towards the study of the international, specifically that of pariah and status.
The main contentions of this thesis are: first, pariah is a social, relational and historically contingent term. Pariah states are socially made through a process of rule making, rule-application, and behaviour-judging, with the rule-makers being those who are positioned at the higher ends of both material and normative power spectrums. The criteria for pariah are not fixed, but subject to change as they are conditioned by the changing international normative/material structures and dynamics among actors. Second, state status has both material and social implications in international society. It derives from the internal/domestic attributes of the state as well as the external/international. The attainment of status hinges upon material power capacity, state identity, behavioural legitimacy, and international perception thereof. Third, empirically, the fall and rise of China in international society is not merely a process of China’s material power decline and elevation relative to others, but was also accompanied by its social mobility downward and upward. China’s responses to the international normative boundaries are not purely determined by material power incentives. Instead, it is the complex interplay between the material and the social that accounts for China’s constant struggle between compliance with the standardised behavioural codes prescribed in the standard of civilisation, and attempts to contest them by inserting its own civilisational values
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