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Month: January 2011
In the Netherlands, the cutbacks to higher education have become a controversial issue. They are part of wider austerity measures taken by the Dutch government in the wake of the global financial crisis. In this context, education reform has become a focus of discussion inside and outside universities. This series, “Cuts to Education,” includes pieces from various vantage points in the education cutbacks debate.
By Donya Alinejad The student demonstration in The Hague last Friday was referred to as one of the largest in the country since 1988. In a historical first, approximately 1000 Professors – that’s one third of all the professors at Dutch universities – marched in full academic garb as a statement of solidarity with the protesting students. The reason: Opposition to the cabinet’s drastic education cutbacks. Since then, Prime Minister Mark Rutte has announced during a routine press conference that the plans for cut backs will simply continue. So what was the effect of the student demonstration?
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By guest author Martijn de Koning Rather than a strong sense of national pride, the idea of the moral community seems to be central in opting into the Dutch national project. At the heart of the idea of Dutch nation-state was the notion that every member of society, irrespective of background and religious affiliation, should subscribe to an imagined moral community – an imagined community based upon shared ideas about what constitutes a good and virtuous life. Since the 19th century most of the Protestant groups in the Netherlands (with the exception of a few orthodox Calvinist dissenters between 1830 and 1860 who rejected state interference with church matters) acknowledged the Dutch nation-state as their moral community, linking nation, religion and virtue. The secular regimes of that time promoted the idea of virtuous citizens realizing their moral selves by conforming to prevailing ideas of what constituted a good life and doing good acts on behalf of the welfare of the nation-state.
After the secession of Belgium in 1830, the Dutch nation-state became a Protestant nation-state. The threat to the unity of this religious-nationalist community was perceived to come from the Catholics in the south, who were assumed to be more loyal to the Pope in Rome than to the Dutch nation-state (Van Rooden 1996). A new relationship between the nation-state and virtue emerged after the pacification of 1917 that produced the pillar system. The pillar system divided Dutch society into separate groups but also united them in one moral community, effectively replacing the notion of the Netherlands as a ‘Protestant nation’ with the concept of four groups (Catholics, Protestants, Socialists and Liberal-humanists) constituting one moral community. At the end of the 1960s the system collapsed as a result of secularization and individualization rendering the power of churches to mobilize people ineffective and obsolete.
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Op 20 januari organiseert het Onderzoeksnetwerk Religie en Civil Society een studiemiddag over het thema ‘Bonding’ of ‘bridging’? Migranten, religieuze identiteit en civil society. Vanuit onze afdeling schuiven Thijl Sunier (hoogleraar islam in Europese samenlevingen) en oud-medewerker Kim Knibbe aan. Op de website van het onderzoeksnetwerk wordt de middag als volgt beschreven:
Welke gevolgen heeft het voor lokale gemeenschappen in ontwikkelingslanden dat internationale organisaties daar op grote schaal landbouwgrond opkopen? Collega Sandra Evers heeft een grote subsidie ontvangen om dat te gaan onderzoeken.
In Ethiopië, Madagascar en Oeganda gaat ze kijken naar landprojecten voor voedselproductie, mijnbouw, biobrandstoffen, natuurbehoud, het tegengaan van ontbossing en aanplanten van nieuwe bossen. De lokale bevolking moet vanwege die projecten soms gedwongen verhuizen, wat gevolgen heeft voor hun economische, politieke, sociale en culturele leven. In Madagaskar kopen mijnbouwbedrijven bijvoorbeeld grond om mineralen te winnen. De mensen die daar wonen krijgen geld en een huis op een andere plek, maar raken wel de graftombes van hun voorouders kwijt, die heel belangrijk voor ze zijn.
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