By Masoud Kamali
This booklet analyses the position of battle and violence (in either its actual and symbolic varieties) for social paintings in a time of neoliberal globalisation from a social justice viewpoint. It argues that the results of wars, in either their previous and new varieties, and the workout of symbolic violence for the practices of social paintings at nationwide and international degrees were overlooked. This paintings explores the connection among fresh neoliberal and international alterations and their outcomes for intensifying 'new wars' and conflicts in non-Western international locations at the one hand, and the expanding symbolic violence opposed to marginalised individuals with immigrant and non-Western history in lots of Western international locations, at the different. The analytical procedure of the booklet, according to the theories of a number of modernities and symbolic violence, is exclusive due to the fact no different paintings has utilized such theoretical views for analysing inequalities relating to the situation of lives of non-Western humans residing in Western and non-Western international locations. this can be a helpful contribution for social paintings schooling and study because the self-discipline wishes new theoretical views which will meet the hot demanding situations raised by way of contemporary international variations and neoliberal globalisation.
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Extra resources for War, Violence and Social Justice: Theories for Social Work
They are, however, perfectly just and reasonable, and if, consistently with the necessities of the state, they could be extended to all the other materials of manufacture, the public would certainly be a gainer. According to Smith (1776/2007: 512), colonial commerce is of great importance for the wealth of the British nation; the British public gain a lot from such commerce based on the ‘just’ ‘interests of our merchants and manufacturers’. However, and as a good liberal, he believes that free trade is also favourable for colonised countries.
It is also important to mention that, in today’s global world, the division of people and communities, as well as classes and ethnicities, has left a solid geographic mark. The increasing pace of economic globalisation transforms the divides like West/East into divides between those who according to Virilio (1997: 71): live under the empire of real time essential to their economic activities at the heart of the virtual community of the world city, and those, more destitute than ever, who will survive the real space of local towns, that great planetary wasteland that will in future bring together the only too real community of those who no longer have a job or a place to live.
Non-European people were commonly considered as ‘infidels’. The two major Christian powers of the time, Spain and Portugal, were demanding their divine right to control ‘infidels’ and their lands, and convert them to Christianity. Pope Nicholas V, as the ‘successor of the key-bearer of the heavenly kingdom and vicar of Christ’ published a document in 1455 called ‘The Bull Romanus Pontifex’ and settled the dispute between Spain and Portugal over the control of the lands inhabited by ‘non-believers’ and ‘infidels’, in favour of Portugal.