Contemporary Muslim society

This a blog in response to the article by Aleksey Malashenko, a Russian expert on Islam, where he shares his comments on the terrorist action in Paris in January 2015. He makes a point on "conflict of civilization" as an explanatory framework for understanding the upsurge of "Islamic" terrorism in Europe. I regard such a view as essentialist that, if adopted as a policy, can lead to justifying new wars and atrocities.

Young Muslim women are coming under an increasing influence of globalisation processes and follow global trends, which also includes fashion. This entails a certain balancing act between being modern and being religious. The author of the present paper attempts to address the question whether the hijab may be considered a Muslim answer to globalisation through its presence within the so-called “hijab fashion,” or that perhaps, to the contrary, it constitutes a symbol of a growing isolation and separation of Muslim minorities inhabiting the countries of western Europe.

Sillabo elaborato da un gruppo di docenti e ricercatori e ricercatrici del Dipartimento Asia, Africa e Mediterraneo dell'Università L'Orientale di Napoli nell'ambito del Progetto TRAIN TRAINING PROJECT (Corso di formazione pilota per il personale penitenziario destinatario della sperimentazione on the job dello strumento di valutazione del rischio di radicalizzazione all’interno degli istituti penitenziari)

Abstract:

In Iran, the giving of food for a religious purpose is a widespread act among Shiite believers, which can be observed daily in the city and in the villages, in both affluent and popular milieus. In order to understand the social, material and spiritual virtues of such food in the everyday life and worldview of Shiite devotees, this article proposes to analyse the process of preparation and sacredness of such food, and to study some important occasions of votive food giving in the lives of believers. The information in this article comes from previous research carried out in Iranian popular milieus, in some Shiite shrines and at the Behesht Zahra cemetery in Tehran, as well as from interviews conducted for this specific purpose.


Résumé:

En Iran, le don de nourriture pour une intention religieuse est un acte très répandu chez les croyants chiites, que l'on peut observer quotidiennement en ville comme à la campagne, dans les milieux aisés comme dans les milieux populaires. Pour comprendre les vertus sociales, matérielles et spirituelles d'une telle nourriture dans la vie pratique et la vision du monde des pieux chiites, cet article propose d'analyser le processus de préparation et de sacralisation de cette nourriture, et d'étudier quelques occasions importantes de don de nourriture votive dans la vie des croyants. Les données de cet article proviennent de recherches précédemment effectuées dans les milieux populaires iraniens, dans quelques sanctuaires chiites et au cimetière de Behesht Zahra de Téhéran, ainsi que d'entretiens réalisés à cette fin précise.

There is an increasing trend among Indonesian Islamic boarding schools or locally called pesantren to address the socioeconomic problems of their neighbouring communities. Over the last two decades, many pesantren have articulated that concern through operating Islamic microfinance business or popularly called BMT (Baitul Maal wat Tamwil) and other enterprise forms. However, the majority of those initiatives are not financially developing. Pesantren Sidogiri is among a few of those exhibit business success and relatively significant social benefits to the Pesantren as well as its graduates. Based on fieldwork findings and the employment of social capital theory, this paper argues that the success of Pesantren Sidogiri's three business hubs (Kopontren Sidogiri, BMT MMU, BMT UGT) is because the Pesantren has successfully mobilised and managed its rich social capital which is embedded in the Pesantren's social networks. That social networks have constantly been managed and developed through appropriable social organisations and closure of social networks. The former is evident in the Pesantren's program of Affiliating Madrasah (madrasah ranting) and Teacher-Internship (guru tugas), while the latter in the Alumni Association (himpunan alumni) and the publication of monthly-Bulletin Sidogiri. These two streams have intentionally or unintentionally provided the Pesantren with a ready-use of social capital to be converted as economic capital in its economic projects.

Abstrak

Terdapat trend yang meningkat di kalangan pesantren untuk turut menjawab masalah social-ekonomi masyarakat di sekitarnya. Dalam dua decade terakhir, banyak pesantren telah mencurahkan perhatian mereka melalui lembaga keuangan Islam atau BMT (Baitul Maal wat Tamwil) dan berbagai bentuk usaha lain. Kendati demikian, mayoritas inisiatif semacam itu tidak berkembang secara keuangan. Pesantren Sidogiri di Pasuruan, Jawa Timur adalah salah satu dari sedikit yang sukses dan menunjukkan kemanfaatan social signifikan bagi Pesantren tersebut beserta alumninya. Berdasarkan temuan riset lapangan dan penggunaan teori modal social, artikel ini berargumen bahwa kesuksesan tiga unit usaha Pesantren Sidogiri (Kopontren Sidogiri, BMT MMU, BMT UGT) adalah karena Pesantren ini berhasil memobilisasi dan mengelola modal sosialnya yang begitu kaya, yang terkandung dalam jaringan social Pesantren ini. Jaringan

THE International Institute of Islamic Thought (IIIT) has great pleasure in presenting Dr. AbdulHamid AbuSulayman’s study, The Qur’anic Worldview: A Springboard for Cultural Reform which forms the English translation of the author’s Arabic original, al-Ru’yah al-Kawniyyah al-Hadariyyah.

This is a carefully reasoned, reflective work, the chief aim of which is to explore the reasons for the deteriorating state of the Muslim world and to address one of the central questions facing Muslims today – how to reverse the decline into which they have fallen and recover the brilliance of Islam’s once great civilization. Looking back at the various stages of Islamic historical development, the author puts forward a solution that focuses on the recovery of what is termed, the Qur’anic worldview. It was the strict internalization of this perspective and close adherence to the principles of the Qur’an which, he contends, played a key factor in galvanizing the early fledgling Muslim community to achieve the successes that they once did, the profound impact of which is felt to this day. The rebirth of Islamic identity through this Qur’anic worldview, insists the author, is the key requirement of our times and a prerequisite for any future healthy and viable development of the Ummah.

The Life of a Kashmiri Woman: Dialectic of Resistance and Accommodation
Nyla Ali Khan
 New York: Palgrave Pivot, 2014, 137 pp. Reviewed by Ather Zia
The biography under review can also be categorized as a memoir authored by Nyla Ali Khan, who is a Kashmiri-American academic. Khan is the granddaughter of Begum Akbar Jehan—the subject of this book—and her husband Shiekh Mohammad Abdullah. Shiekh was the founder of the National Conference party and the first Muslim Prime Minister of Jammu and Kashmir.[1] Jehan is well known as a political activist, especially for playing a pivotal role in Shiekh’s political missions that ranged from Quit Kashmir movement to plebiscite and finally succumbing to India’s hegemony in Kashmir. Shiekh’s increasing acquiescence with Indian policies cost him the carte blanche that the Kashmiri masses had granted him. Since his death in 1982, the public discourse around his legacy has become deeply hostile. From 1948 till the early seventies, Shiekh was seen as an unrelenting figure of Kashmiri nationalism. The Indian government ousted him from power in 1953, after which he was incarcerated multiple times. The political travails of Shiekh’s life thrust Jehan into the center-stage and forced her to singlehandedly carry forward their political mission and domestic duties.

Issues that are prominent within the anti-Muslim hate discourse that pervaded Sri Lanka in recent years are the speed at which the Muslim community is increasing its numbers—they are said to become a majority in a few decades; as well as Muslim women’s dress- the hijab nikab and abhaya. Certain Muslim interlocutors’ own responses have included defending the hijab as protecting women from violence, and urging that the state institute measures to increase the Sinhalese population. Ironically the latter was also the position of the Bodu Bala Sena the group propagating anti- Muslim sentiment; and the government responded to the position and institutionalized it by way of a health ministry circular banning NGO programs in reproductive health. I look at the manner in which gender orders became reorganized in the aftermath of the state’s military victory over the rebel group the Liberation Tigers of Tamil Eelam in 2009 as a consequence of militarism. This reordering is reflected both in th...

A tanulmány először – rövidebb verzióban – megjelent: FODOR, István: Nők az iszlám világban. Barankovics, 2017.07.26. Online: https://barankovics.hu/cikk/jatekon-kivul/nok-az-iszlam-vilagban. A Barankovics Online honlapon elérhető verzió közel azonos a jelen tartalommal, ugyanakkor itt kisebb kiegészítésekkel bővült az írás.: A tanulmány elején a Korán vizsgálatának egyik tudománya, az asbab al-nuzul került említésre. A 24:2-es vers kontextuális vizsgálata, illetve a paráználkodást-házasságtörést megkövezéssel szankcionáló gyakorlat történeti kialakulása több magyarázatot kapott. Illetve két újabb hivatkozás is olvasható, amelyek a következők lennének: 14. és 29-ik. Nők az iszlám világában-Muszlim nőjogi mozgalmak Az iszlámmal kapcsolatos diskurzusok egyik kedvelt témája a nők helyzete a muszlim világban. Épp a napokban keltett feltűnést a köztudottan rigid berendezkedésű Szaúd-Arábiában egy lázadással felérő videó, amely egy miniszoknyában szabad fővel sétálgató fiatal lányt mutat be. Közkeletű sztereotípia Európában, hogy a muszlim nők kiszolgáltatott helyzetben vannak, státuszuk több ponton ütközik az európai értelemben vett emberi jogi elvárásokkal. Cikkünkben a kérdéskör két aspektusát vizsgáljuk. Előbb a Korán (Qurʾān) útmutatásaiból adunk ízelítőt, majd a XXI. századi muszlim női mozgalmak helyzetét és néhány jellemzőjét mutatjuk be, amelyek legitimációja maga a vallás.

Eine Idee kann mehr als einen einzigen Anfang haben, genau wie
viele Wege zum gleichen Ziel hinführen können. Ein Ziel ist in mancher Hinsicht mehr ein dynamisches Befinden als eine konkrete statische Ziellinie. Davon leben Ideen und gewinnen Nachhaltigkeit, wie der Wald seine Seligkeit in der Vielfalt findet.
So ist die Umwelt als Bewandtnis und Begriff. Einerseits spricht
man von der Umwelt und meint dabei seine enge Umgebung. Andererseits spricht man von der Umwelt und meint hier das ganze
Universum.
Spricht man von der Umwelt im Islam, so reicht es meines Erachtens
nicht aus, danach zu fragen, wie oft oder in welchem Kontext
dieser Begriff in dem Koran oder der Sunna vorkommt. Es ist
mehr von Bedeutung zu erfahren, wie die Muslime vor dem Hintergrund
ihrer religiösen Überzeugung in der Gegenwart mit dem Thema „Umwelt und Umweltschutz“ umgehen. Es stellt sich die Frage, welche Handlungswege die Muslime begehen, um das Leben auf diesem Planeten zu bewahren und welche Rolle dabei religiöse Argumentationen spielen.
Wege zu begehen sind Anstrengungen, wozu Muslime verpflichtet
sind. Jeder Muslim und jede Muslima ist nach dem religiösen
Konzept der ḥisba aufgefordert, entsprechend seiner/ihrer Mögichkeiten (wusʿ) und Fähigkeiten (qudra) zu handeln, um das Gute auf dieser Erde zu fördern und das Verwerfliche zu unterbinden.
Dies gilt auch für die Umwelt und den Umweltschutz. Als engagierte
kreative Anstrengungen kann man sie als eine Art iğtihād verstehen
und als Förderung des Guten kann man sie außerdem islamisch
theologisch als ḥisba erkennen. Iǧtihād bedeutet sprachlich
„Anstrengung, um ein Ziel zu erreichen“. Es wird auch als terminus
technicus der islamischen Normenlehre verwendet. Damit ist die
Findung von Normen durch eigenständige Urteilsbemühung gemeint,
was eine gewisse Kreativität implizit.
An dieser Stelle handelt es sich beim Begriff iğtihād mehr um die
kreative Umsetzung von Normen und zwar beim Umweltschutz.
Gleichzeitig bedeutet der Begriff Dschihad etymologisch ebenfalls
die Anstrengung und Bemühung, ein Ziel zu erreichen. Auch wird
darunter eine individuelle Bemühung um den Glauben (großer
Dschihad) oder zum moralischen Handeln und Mission verstanden.
Der Umweltschutz gehört zweifelsohne zum edlen moralischen
Handeln und aus islamischer theologischer Perspektive des
Verhältnisses zwischen Mensch und Natur – wie es später erläutert
wird – zur islamischen Mission. Daher spricht man nicht nur vom
Öko-Islam, sondern auch vom Öko-Dschihad als eine Selbstbezeichnung
einiger muslimischer Öko-Aktivistinnen und -Aktivisten vor allem in Großbritannien, wo der Begriff Öko-Dschihad zum ersten Mal als Slogan für eine Kampagne der Islamic Foundation for Ecology and nvironmental Sciences (IFEES) in Birmingham verwendet wurde. Der Slogan der Kampagne lautete „It’s a campaign! It’s a film! It’s Jihad!“.

In this interview, Gülay Türkmen discusses the trajectory of political Islam in Turkey with Hayri Kırbaşoğlu, professor of theology at Ankara University's Divinity School. One of the main figures of the " Ankara school " in theology, known for their liberal interpretation of Islam, Kırbaşoğlu was among the founders of HAS Parti (The People's Voice Party), a religiously oriented party that was later coopted by the ruling Justice and Government Party (AKP). Coming from an Islamic background, he remains staunchly critical of the dominant interpretation and implementation of Islam in today's Turkey. In what follows, Kırbaşoğlu provides a detailed look at " Islam's crisis", both in Turkey and in the world, and offers ways out of it. (Pp. 93-106 in Authoritarianism and Resistance in Turkey: Conversations on Democratic and Social Challenges, edited by Esra Ozyurek, Emrah Altindis, Gaye Ozpinar. Switzerland: Springer International.)

Towards a Fiqh for Minorities is an important subject and a much-needed contribution to an area of ‎Fiqh that has become essential for the wellbeing and development of Muslim communities living in the ‎West. The author stresses that the problems of Muslim minorities can only be tackled with a fresh ‎juristic vision based on the principles, objectives and higher values of the Qur’an in conjunction with ‎the ultimate aims and intents (maqasid) of the Shariah. In essence Dr. Al-Alwani’s paper is a call for ‎Muslim minorities to have a sense of themselves as citizens and develop a positive, confident view of ‎their place and value in society, moving away from notions of immigrant status and governed by a ‎humanistic vision focusing on the betterment of society.‎

As humanity enters a new era of climate‐induced unpredictability, research into the role of religion in shaping perceptions of, and responses to disaster will become increasingly important. This is particularly true of South Asia, which contains dense populations certain to be adversely affected by climate change. This contribution explores the way religion shapes and mediates responses to disaster in Pakistan. Where previous work in this field has focused on extremists and militants, mine considers currents of lived Islam that take explicit stances on questions of natural resource development. Drawing upon extensive primary data, I identify two distinct disaster cosmologies permeating state and society. First, I consider the official Islam of experts and policymakers, whose approach to development is derived from, but arguably surpasses the modernism of British and American colonial and Cold War paradigms in its dogmatic, faith‐based belief in the imperative of mastering and exploiting nature. The second is an altogether contrasting formation embedded in a political protest movement representing a marginalized constituency, the Siraiki speaking population of Southern Punjab, which mobilized flood affectees in the aftermath of the 2010 floods around issues of social and environmental justice.

How do ‘new’ and ’old’ Islamic actors in contemporary Albania define religious legitimacy, the nation and religious otherness? This chapter uses Olivier Roy’s analytical distinction between accommodationism and neo-fundamentalism as a compass to navigate through Albania’s complex religious landscape by exploring different sets of beliefs promulgated by a selection of Islamic groups (2010).  These are the Muslim Community of Albania, which represents ‘official Islam’ , and ‘mainstream’ Sunni Muslims, who are typically accommodationist. I also analyse a Sufi subgroup thereof, which is equally accommodationist, but in a slightly different manner. As a neo-fundamentalist counterpoint, I explore the ideas of a competing organisation composed of Salafi imams.

Accommodationism means that the bond between religion and a specific territory and culture of origin is tight. In this context, ‘culture’ refers to Albanian historical tradition and the language-based, secular nation-building project engineered by modernising state elites since the early 20th century. Neo-fundamentalism, conversely, is a globalised form of religion that emphasises the gap between faith and culture. As such, it represents a reformatted, exportable form of religiosity, which stands in contrast to cultural ethno-national ways of being Muslim. Neo-fundamentalist religious identity is faith-based, and seeks to ground itself solely upon explicit religious norms, at least in principle. Accordingly, these believers make their religiosity visible through a global uniform of religious markers detached from the surrounding culture.

In the Albanian Islamic context, the theoretically informed labels, neo-fundamentalist and accommodationist, roughly correspond to the ‘Albanianist’ versus the ‘Salafi’ forms of Islam. To some extent, this resonates with mainstream distinctions adopted in Albania and in the Balkans. A popular Albanian term for Muslims associated with neo-fundamentalist forms of Islam is ‘fanatic’ (fanatik). Accommodationism is commonly related to ‘old’ forms of Islam, which many be deemed as local, rooted, and European as well as tolerant and moderate. Neo-fundamentalism, conversely, refers to certain ‘new’ forms of Islam, i.e. those perceived to be imported, transnational, alien, ‘fanatic’ and a threat to local religious customs. This cultural distinction between what are deemed acceptable and unacceptable forms of Islam is often politicised and securitised. As I will show, the association between neo-fundamentalism and violence is not necessarily correct, and the Salafi community under scrutiny here can be defined as pacifist and purist (Wiktorowicz 2006). These two formats, moreover, clash and merge together as different local actors seek to recast and legitimize their respective positions.

This original diagram and inventory synthesizes and classifies 21 popular content analysis tools used by scholars of religious texts. This includes religions such as Hinduism, Judaism, Christianity, Islam and Buddhism. This classification carefully extracts 21 content analysis tools that may be mutually exclusive in certain contexts. This is not an exhaustive list. Tools that I have excluded from this list include: deconstruction and criticism.

Рецензия на монографию С.М. Червонной «Современная мечеть.
Отечественный и мировой опыт Новейшего времени» (Торунь, 2016) / The Architecture of the Contemporary Mosque: an Experience of Systematization (A review of “Contemporary Mosque. Domestic and International Experience in the Recent History” by S.M. Chervonnaya. Тoryn, 2016)

The Gallery at Virginia Commonwealth University in Qatar is very pleased to present the work of Manar al-Muftah as part of the annual series Qatar Now. Curated by Donald Early, Halim Choueiry and Jochen Sokoly

The Qatar Now series features the work of emerging and established Qatari artists and designers. A graphic designer by profession, Manar al-Muftah is also a graduate of VCUQatar.

It is the first time that The Gallery is featuring the work of an alumna in a solo exhibition at The Gallery.

The cases of Israel and Palestine offer a particularly interesting vantage point for analyzing ‘uses of the past’. Both states’ legal trajectories follow from developments in the late Ottoman and British Mandate (1922–1948) periods, and their legal frameworks are characterized by an interesting overlapping of legislations and legal traditions. At the same time, the different political and social contextual frameworks in which Palestinian Muslims operate (living in Palestine, i.e. West Bank and Gaza Strip, or inside Israel) have a profound impact on legal debates and the practical solutions devised by judges and practitioners. This poses unusual challenges to Palestinian Muslim legal theorists and practitioners about how to face modernity and social change, leading to an interesting debate among scholars of legal pluralism, legal anthropology and Muslim law.
The book Uses of the Past focuses on the relationship between Gender and Sharīʿa, aiming at analyzing how the past of Muslim tradition is invoked when dealing with gender issues and family law and how it is used to support legal change and reform in contemporary Muslim discourse. This edited volume is one of the outcomes of the HERA (Humanities in the European Research Area) project “Understanding Sharīʿa: Past Perfect, Imperfect Present” (US-PPIP) and includes eight articles by international scholars and practitioners.

ABSTRACT
Heritage, as defined in post-Apartheid South Africa, furnishes us with a language through which we can discuss contested issues of culture, identity and citizenship. Hence, we find, in post- Apartheid South Africa, sites of identity conflict, and contesting modes of remembering and representing slavery.
                Thus, in this chapter we will explore how the kramats—that occupy an interesting border territory between the spiritual and the historical —at Oudekraal ,like at St. Cyprians, Simon’s Town etc, mark out miraculous sacred spaces, and “sites of impossibility” where it is claimed the laws of nature are suspended to  symbolize the particularity of the sites—bodies do not decay, raging veld fires are averted and animals behave strangely—in the prosaic post-Apartheid modern city, and how they introduce into the post-colony evaluation of heritage, alternative conceptions of space and notions of temporality. We will also explore what happens when these sacred spaces are subjected to the demands of private property and municipal regulation, and the consequent contestations emanating from this collision of diverse conceptual and experiential modalities. 
                    The kramats, which are marked in various ways ranging from draping with simple cloths to impressive buildings erected in the 20th-century , to many Muslims, are not interesting shrines that constitute exotic and picturesque elements in Cape Town’s natural landscape that require an interpretation. Instead, they are sacred spaces held in “veneration” (i.e objects of veneration), premised on legend, prayer, ritual and periodic visitations (ziyarah); cultural and historical sites, markers of essential identity, where the supernatural, the “Malay” traditions, and the colonial history of slavery coalesce, public and private spaces caught up in wider narratives of history and heritage-making in post-apartheid South Africa—and therefore, at
once tangible, assimilated into the register of heritage sites, and mapped into the heritage economy of Metropolitan post-Apartheid Cape Town.
                        Furthermore, the kramats, as subjects of contestation over different interpretations and legal practices vis-à-vis ownership, dispossession and entitle-
-ment, became the material loci for assessing both a public space for Islam in the city of Cape Town, and for personal claims to a long history grounded at the Cape.
                      And lastly, in post-Apartheid Cape Town, like many modern cities, wh-
-at is becoming most perceptible is the rapid disappearance of stories and legends—that is, the “de-narrativising” of public spaces, accompanied by the erasure of the “roughness” of historical texture by bland new developments. Thus, making sites heritage status, in one sense, does furnish them protection against being demolished by “concerned” developers. Ironically, by assimilating them into the register of heritage sites, and by assimilating them into the tourist economy, inevitably reduce their unique character as “sequestrated spaces of unstable and excessive meaning”. Paradoxically, kramats, because of the density of local legends associated with them, resist being “de-narrativise”, as they mark the “accretions of time” and hold open a space for the meshing of history, legend, culture and the supernatural , in the present.
                Hence, in this chapter we will:
(i) outline the background to the Oudekraal issue—how it came to be a contested site;
(ii) show “how out-of-work, dagga-smoking hippies” protests culminated into a legal showdown between Kasper(aka Kassie) Wiehahn—owner of the Oudekraal Estate—and his envisaged R750 million luxury residential development on the slopes of the Twelve Apostles, and grassroots religio-
-us, cultural and environmental interest groups; and (iii)analyze the commencement of grassroots resistance to prevent Oudekraal development of Portion 7, between 1996 and 2009—more specifically, how and why the Muslim Judicial Council(MJC),The Islamic Council of South Africa,The Islamic Unity Convention and People Against Gangsterism and Drugs (PAGAD) ,joined forces with the green lobby to form the Environment and Mazaar Action Committee (EMAC).

The introduction showcases the aim of the book: reconfiguring local and global Muslim fashion and styles through the lens of gender and embodiment. It is argued that the normative, social and cultural dimensions of Muslim fashion practices can be studied most effectively by integrating three theoretical perspectives; the gender approach, the embodiment approach and the approach of ‘lived religion’. The introduction furthermore reflects on how the various historical and geographical case studies speak to one another by ‘taking stock’ of commonalities and specificities, different modalities of cross-cutting themes, etc. that run through the contributions.

Kırım, tarih öncesi dönemden beri Güney Ukrayna’nın bozkırlarla kaplı hinterlandını Karadeniz’e ve ötesine bağlayan bir geçiş bölgesi olmuştur.

Yüzyıllar boyunca Osmanlı ve Rus imparatorluklarının, sonrasında da Sovyetler Birliği ve Ukrayna devletinin parçası olan Kırım’ın tarihi, ev sahipliği yaptığı kültürlerin ve halkların izlerinden de anlaşılacağı üzere, çok daha gerilere uzanır: Antik Yunanlar, Gotlar, Bizanslılar, Moğollar, Ruslar ve en önemlisi Kırım Tatarları bu topraklarda yaşamıştır.

Tarih ve siyaset bilimi profesörü Paul Robert Magocsi, bölgeyle ilgili şimdiye kadar yazılmış en temel ve güncel metin olan Şu Mübarek Topraklar’da, üç bin yılı aşkın zamandır Kırım’ın bozkırlarına, dağlarına ve deniz kıyılarına akın eden bu toprak­larda yaşamış halkları ve yarattıkları medeniyetlerin hikâyesini görseller eşliğinde anlatıyor.

“Umuyorum ki bu kitap Türkiyeli okurlara kendi ülkelerinin tarihsel jeopolitik alanını (Karadeniz ve çevresindeki tüm topraklardan bahsediyorum) daha iyi anlamalarında yardımcı olacaktır.” Paul Robert Magocsi
http://kitap.ykykultur.com.tr/kitaplar/su-mubarek-topraklar-kirim-ve-kirim-tatarlari

Sovereign Attachments rethinks sovereignty by moving it out of the exclusive domain of geopolitics and legality and into cultural, religious, and gender studies. Through a close reading of a stunning array of cultural texts produced by the Pakistani state and the Pakistan-based Taliban, Shenila Khoja-Moolji theorizes sovereignty as an ongoing attachment that is negotiated in public culture. Both the state and the Taliban recruit publics into relationships of trust, protection, and fraternity by summoning models of Islamic masculinity, mobilizing kinship metaphors, and marshalling affect. In particular, masculinity and Muslimness emerge as salient performances through which sovereign attachments are harnessed. The book shifts the discussion of sovereignty away from questions about absolute dominance to ones about shared repertoires, entanglements, and co-constitution.  Pre-order with 30% off code 17M6662 at https://www.ucpress.edu/book/9780520336803/sovereign-attachments

This report documents the perceptions and experiences of Muslims of policing across eight cities and several geographies in India. The central question underpinning the research is: how do Muslim community members perceive the police, and policing more largely?

The widespread poverty is due to two main reasons are poor governance and income inequality in Pakistan. Few studies have focused on the theoretical substantiation of impact of bad governance and income inequality on poverty but we do not find any study ...

https://www.ciadoslivros.com.br/a-psicanalise-e-os-lestes-1076661-p685509

APRESENTAÇÃO

PREFÁCIO
Paulo SCHILLER

O ANALISTA E OS BÁRBAROS
Paulo Sérgio de SOUZA JR.

A POSSIBILIDADE DE UMA PSICANÁLISE LACANIANA EM LÍNGUA ÁRABE
Zoubida BESSAIH

O INTRADUZÍVEL ENTRE OS ECOS CÁLIDOS E MORTÍFEROS DE UMA MESMA LÍNGUA
Janine ALTOUNIAN

PSICANÁLISE NA RÚSSIA
Renata Udler CROMBERG

SOBRE A PALESTRA DO DR. SKALKOVSKY
Sabina SPIELREIN

DE LÍNGUA A LÍNGUA NA LINGUAGEM E, ENTÃO, À ASSUNÇÃO DA FALA
Katerina MALICHIN

ALUCINANDO O OUTRO: FANTASIAS DERRIDIANAS SOBRE A ESCRITA CHINESA
CHANG Han-Liang