This article deals with the sources and contexts of Donbas separatism. This phenomenon has its roots in the history of this region. Adjusted, especially in the second half of the twentieth century, local identity, drifting more towards a transnational consciousness, which can be called industry (professional) or nostalgic (post-Soviet). While, there is a trace Ukrainian identity (in the sense of national).
Epistemology, confronted with a rapid development of individual branches of science, has been pressed to establish its own status and position as well as to define its relation with science. The multiple perspectives on this issue can be grouped into two major positions: integralism (postulates a close co-existence between epistemology and science) and separatism (argues in favour of a full independence of science and epistemology). In the paper, the authoress analyses the two views and tries to prove that the debate between integralism and separatism cannot be resolved, as the two approaches belong to different and incompatible philosophical traditions: analytical and transcendental. In the article, these issues are examined, and arguments in favour of the separatist view are offered. It is argued for clear separation of epistemology from science.
Notwithstanding lack of detailed and freely accessible data, this paper examines the heavily underresearched issue of ethno-nationalism and separatism amid Iran's largest ethnic minority, Azerbaijanis, in an attempt to identify whether they may pose a threat to the territorial integrity of the Islamic Republic. Despite the fact that Azerbaijanis, a predominantly shiite community speaking a Turkic language, have historically been deeply integrated into Iranian society generating numerous élite members, recent decades have seen a gradual rise of nationalistic sentiments among them; sentiments that in some occassions have bordered on claims for secession. The authors claim that this process was instigated by a range of factors including the obtaining of independence by the post-Soviet Republic of Azerbaijan, introduction of Turkish and Azeri satellite TV broadcast to Iran’s Azerbaijani provinces and increasing levels of economic migration from Iranian Azerbaijan to Turkey. The authors conclude by stating that as of yet, the community of Iranian Azerbaijanis is deepy divided between religiously-minded assimilationists advocating for the established status quo and ever radicalized ethno-nationalists whose aim is to at least achieve more ethno-cultural rights for themselves.
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