Preventing genocide is one of the greatest challenges facing the international community.[1]<span> Aside from the suffering and grief inflicted upon generations of people and the catastrophic social, economic and political dislocations that follow, this ‘crime of crimes’ has the potential to destabilize entire regions for decades (Bosco, 2005). The shockwaves of Rwanda’s genocide are still felt in the eastern parts of the Democratic Republic of Congo nearly 20 years later, for example. Considerable resources are now devoted to the task of preventing genocide. In 2004 the United Nations established the Office of the Special Advisor on the Prevention of Genocide with the purpose to ‘raise awareness of the causes and dynamics of genocide, to alert relevant actors where there is a risk of genocide, and to advocate and mobilize for appropriate action’ (UN 2012). At the 2005 World Summit governments pledged that where states were ‘manifestly failing’ to protect their populations from ‘war crimes, genocide, ethnic cleansing and crimes against humanity’ the international community could step in a protect those populations itself (UN, 2012). The ‘responsibility to protect’ (R2P) project, designed to move the concept of state sovereignty away from an absolute right of non-intervention to a moral charge of shielding the welfare of domestic populations, is now embedded in international law (Evans 2008). Just this year, the United States government has stated that ‘preventing mass atrocities and genocide is a core national security interest and a core moral responsibility of the United States,’ and that ‘President Obama has made the prevention of atrocities a key focus of this Administration’s foreign policy’ (Auschwitz Institute, 2012). Numerous scholars and non-government organisations have similarly made preventing genocide their primary focus (Albright and Cohen, 2008; Genocide Watch, 2012).</span>
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akuɛnkʹ nɛp namitk ntɛuʹ giriuyat xiʹiὺyat kjuɛnt ruʹ ganuʹbat (I’m Going to Tell You About What Happened to Me Yesterday: Four Pames Share About Their Days). The 447-page book is a collection of journal entries chronicling daily life from the different perspectives of several members of the community.
Pame is an Oto-Pamean language spoken in San Luis Potosí, Mexico. There are three variants of the language—Southern Pame is now considered extinct, but a combined total of about eight thousand people continue to speak Central Pame and Northern Pame. The authors who contributed to this new book are speakers of Northern Pame.
The idea for the book began in 2009 as Pame linguist and translator Félix Baltazar Hernández and SIL linguist Scott Berthiaume* discussed ide
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what statements I would help but dont see them
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Later, a second New Deal was to evolve; it included union protection programs, the Social Security Act, and programs to aid tenant farmers and migrant workers. ... In the long run, New Deal programs set a precedent for the federal government to play a key role in the economic and social affairs of the nation.
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It was seen almost as the "white mans burden" to civilize those seen as uncivilized and a big part of that was converting them to Christianity.
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