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Accommodating diversity for active participation in european elections

Read more about the conference here and submit your application below.Applicant Profile / Requirements Young European Leadership (YEL) once again took part in the European Youth Event (EYE), which took place at the European Parliament, in Strasbourg, in May 2016.

The first set of chapters presents five different cases of Muslims’ electoral participation: active representation in the parliament of the Brussels-capital region, particularly in areas dominated by citizens of Turkish and Moroccan ethnic backgrounds; effective campaigning of the Confederation for Peace and Fairness, a Muslim-based association, in the Municipal Council elections in Bonn; lack of parties representing the views of Young Muslims Association members in Sweden; diverse attitudes of Lithuanian Muslims toward democratic participation, with new converts being more reluctant to engage in the democratic processes; and finally the emergence of a ‘Muslim vote’ among multi-ethnic migrants in the United Kingdom and France.

These diverse forms of participation and electoral success are explained first and foremost by the structure of political opportunities, including access to citizenship rights, degrees of socio-political integration, and other arrangements of inclusion and exclusions.

The EYE gives participants the opportunity to engage with policymakers and high profile speakers from across business and civil society, with results of the discussions presented to the European Parliament.

The conference itself combines interactive debates with ideas labs, digital games and events to celebrate the cultural diversity of Europe. Young European Leadership is taking part in the European Youth Event 2018 taking place 1-2 June in Strasbourg, France.

The conference combined interactive debates with idea labs, digital games and a wide variety of events that celebrated Europe’s cultural diversity.

The European Parliament in Strasbourg opened its doors to thousands of young people from all over the EU and invite them to meet with European decision-makers and speakers with a wide range of professional experience to exchange ideas and perspectives on youth-related issues, develop new, innovative ways and solutions to crucial questions for the future and experience the rich cultural diversity within the European Union through the staging of various cultural performances.The subsequent chapter brings in the experience of the Alevis, a minority group that has developed a strong religious identity following decades of official marginalization in the Turkish Republic.The political openings for minorities in Turkey and newly acquired migrant rights in Western Europe have provided Alevis with new opportunities to revive their identity claims.Therefore, some mobilize to reach religious goals, while others assemble around alternative socio-political targets.The subsequent chapter investigates the socio-political activity of Muslims during the cartoon controversy in Denmark in terms of both trust in democratic institutions, adherence to basic liberal democratic values, and participation as active citizens.Explanations provided here also vacillate between the role of state policies and socio-economic status and the traits of migrant identities, including their religious beliefs.The third section deals with individual and collective manifestations of participation and institutional channels – be it formal structures and/or informal collective identities – that shape how Muslims locate themselves collectively vis-à-vis the wider polity.Muslim Political Participation in Europe sets to explore Muslims’ expanding engagement with politics – channels of political participation, claims, and achievements – vis-à-vis the broader context that influences the community in different European locales.The empirical chapters are structured in four sections: the first focuses on Muslims’ experiences in terms of voting and standing for elections; the second discusses non-electoral channels of social mobilization and activity; the third emphasizes the role of historically rooted institutional channels; and the last analyzes futuristic trends toward participation.The opening chapter in this section discusses the position of state-created organizations such as the European Council for Fatwa and Research as an impressive official accomplishment of European Islam on the one hand and a contested institution representing few Muslim believers on the other.The next chapter narrates the historical integration of Tartar communities in Polish society during a long course that extends from the state awarding of a privileged social status in return for their military services to their current strong identification with the Polish nation and state.

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