To see the other types of publications on this topic, follow the link: East Africa Revival.
Journal articles on the topic 'East Africa Revival'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'East Africa Revival.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Moon, Daewon. "The Conversion of Yosiya Kinuka and the Beginning of the East African Revival." International Bulletin of Mission Research 41, no. 3 (2017): 204–14. http://dx.doi.org/10.1177/2396939317706848.
Full textAbstract:
The East African Revival, arguably the most influential revival movement of Africa in the twentieth century, originated from an Anglican mission station in northern Ruanda in the 1930s. This article examines the revival in its early years and demonstrates how the revivalist spirituality was prompted by the conversion of Yosiya Kinuka, an African member of the Ruanda Mission medical staff. Highlighting the African initiative in the revival, this article critically assesses previous historical analyses of religious conversion in the colonial context and argues that the conversion of Kinuka served as an archetype that shaped the character of the revival as primarily a conversionist movement.
2
Ward, Kevin. "The East African Revival of the Twentieth Century: the Search for an Evangelical African Christianity." Studies in Church History 44 (2008): 365–87. http://dx.doi.org/10.1017/s0424208400003727.
Full textAbstract:
African Christian history in the twentieth century furnishes many examples of what can justifiably be described as revival or renewal. To the extent that Christian evangelization in sub-Saharan Africa was propelled by the European missionary movement, it is not surprising that an important element in revival should be a concern to ground the Gospel in an African milieu, expressive of African cultures and sensibilities, and driven by an autonomous African agency. The missionary forms in which Christianity was expressed came under critical scrutiny. This essay is an examination of the East African Revival, a movement which originated in the Protestant mission churches in the 1930s and which continues to be a major element in the contemporary religious life of Christian churches throughout the region. There has been considerable scholarly debate about whether the East African Revival should best be seen as an ‘importation’ and ‘imposition’ of a western Evangelical revival culture in an African setting, or as marking the emergence of a distinctive ‘African’ religious sensibility expressed within Christian forms. In endeavouring to avoid the implicit essentialism which such polarities often convey, the essay aims to show how the East African Revival can fruitfully be understood as belonging both to the larger Protestant revivalist tradition, while springing out of the distinctive responses of East Africans to the Christian message as they experienced it from within African cultures which were themselves being transformed by colonialism and modernity.
3
Sumbai, Gasiano G. N. "Revival of the New East African Community: A New Era of Economic Integration or Re-division among African Regional Powers?" Tanzania Zamani: A Journal of Historical Research and Writing 11, no. 1 (2019): 71–102. http://dx.doi.org/10.56279/tza20211114.
Full textAbstract:
This paper examines the forces behind the revival of the East African Community in 1999 and its impact on the structural economic relations in East African countries. It uses political economy as a guiding theory in the analysis. Drawing on a range of written sources ranging from documents of the East Africa Community itself and Southern Africa Development Community such as declarations, protocols, policy statements, trade statistics and parliamentary speeches and secondary sources such as books and newspapers, this paper demonstrates that the interface between the global and regional forces relating to the demise of the Cold War and an effort to create new regional and global structural relations in the post-Cold War caused East African states to revive the defunct East African Community as part of the post-Cold War realignment. Kenya as a regional economic powerhouse driven by agricultural, manufacturing, financial and tourism sectors struggled to protect her national economic interests through regional integration that would limit the growing influence of the post-Apartheid South Africa in eastern Africa. Despite the revival of the Community, the integration did not facilitate Tanzania and Uganda to address the colonial structural economic imbalances, some of which were economic legacies and others emerged during the post-colonial period. Therefore, Tanzania and Uganda continued to depend on Western Europe, North America, Japan and China as their major trading partners, source of capital and technology while Kenya continued to be a regional economic powerhouse.
4
Bruner, Jason. "‘The Testimony Must Begin in the Home’: The Life of Salvation and the Remaking of Homes in the East African Revival in Southern Uganda, c. 1930-1955." Journal of Religion in Africa 44, no. 3-4 (2014): 309–32. http://dx.doi.org/10.1163/15700666-12340021.
Full textAbstract:
The late colonial era in Uganda was not an easy time to keep families intact. Colonial officials, missionaries, and concerned East Africans offered their diagnoses of the problems and prescriptions for responding to the dilemma. In this context, Balokole Anglican revivalists articulated new patterns and ideals of family life. These new patterns of family life were not uniform across Uganda or East Africa, but they did share common characteristics that were derived from the spiritual disciplines and religious beliefs of the Balokole revival. As such, this essay argues that the revival movement was not simply a new message of eternal salvation or primarily a form of dissent, but rather a means through which a group of African Christians sought to address quotidian domestic problems and concerns of late-colonial East Africa.
5
Peterson, Derek R. "Conversion and the Alignments of Colonial Culture." Social Sciences and Missions 24, no. 2-3 (2011): 207–32. http://dx.doi.org/10.1163/187489411x583272.
Full textAbstract:
AbstractThis essay – composed to honor Of Revelation and Revolution on its twentieth anniversary – argues that conversion was a means by which hegemonic cultural discourses were rendered subject to examination. The focus is on the East African Revival, a Christian conversion movement that began in Rwanda and spread throughout east Africa over the course of the 1940s and 50s. Following the directions given in Bunyan's Pilgrim's Progress, revivalists sorted through cultural property, identified their sins, and set themselves in motion toward another world. Their path set them at a tangent from the dialectics of the colonial encounter. In the study of the Revival we can see conversion as a political action that unsettles the alignments of colonial culture.
6
Weld, Emma L. "‘Walking in the light’: the Liturgy of Fellowship in the Early Years of the East African Revival." Studies in Church History 35 (1999): 419–31. http://dx.doi.org/10.1017/s0424208400014182.
Full textAbstract:
During a Christmas convention at Gahini mission station in Rwanda in 1933, a large number of people publicly confessed their sins, resolved to turn from their present beliefs and embraced the Christian Faith. From then on, missionaries of the Ruanda Mission wrote enthusiastically to their supporters in Britain of people flocking into churches in South-West Uganda and Rwanda, of ‘changed lives’, of emotional confessions followed by ‘tremendous joy’, and of the spontaneous forming of fellowship groups and mission teams. Ugandans working at Gahini saw an opportunity for ‘waking’ the sleeping Anglican Church in Buganda and elsewhere which had, they believed, lost its fervour. Following in the tradition of the evangelists of the 1880s and 1890s they travelled vast distances to share their message of repentance and forgiveness with others. This was the beginning of the East African Revival, long prayed for by Ruanda missionaries and the Ugandans who worked alongside them. Max Warren, General Secretary of the Church Missionary Society, writing in 1954 when the Revival was still pulsating through East Africa, perceived the revival phenomenon as ‘a reaffirmation of theology, a resuscitation of worship and a reviving of conscience … for the church’. All three were in evidence from the early years of the East African Revival, but perhaps the most dramatic change was the form taken by the ‘resuscitation of worship’.
7
Egbunu, Emmanuel A. S. "Anglicanism in Africa: History, Identity, and Mission." Unio Cum Christo 8, no. 2 (2022): 167. http://dx.doi.org/10.35285/ucc8.2.2022.art12.
Full textAbstract:
A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in African societies in relation to leadership, injustice, poverty, disease, secularization, and a restive youth population and highlight African Anglicans’ response to Western revisionist tendencies and redefinitions of gender and family. KEYWORDS: Anglicanism, bishop, colonialism, historical perspective, identity, Kikuyu Conference, East African Revival, missionary
8
Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59." Church History 76, no. 1 (2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.
Full textAbstract:
The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South and East. The most dynamic source of church growth during this period was Independent (evangelical or Pentecostal) Protestant groups, which increased at nearly twice the rate of other Christian affiliations. The spread of evangelical Protestantism represents a truly global phenomenon and has included large populations in East and Southeast Asia, the South Pacific, sub-Saharan Africa, and the Americas.
9
Larsen, Timothy. "A Truly African Christianity." Journal of Reformed Theology 16, no. 3 (2022): 226–45. http://dx.doi.org/10.1163/15697312-bja10031.
Full textAbstract:
Abstract John Gachango Gatũ (1925–2017) was one of the most prominent and important Kenyan church leaders of his generation. He was the first African to serve as general secretary of the Presbyterian Church of East Africa, and then went on to be moderator. He also held influential positions in numerous Christian organizations, including the All Africa Conference of Churches and the World Council of Churches. He is best remembered for his call, first issued in 1971, for a moratorium on Western missionaries and resources in the developing world. At the time, this controversial proposal also led to some discussion about whether or not he was a still an Evangelical. Gatũ published three books in the twenty-first century, including a substantial autobiography, and in the light of these it is now possible to assess his thought and his entire life and ministry on their own terms. When that is done it become apparent that he emphasized three distinctives of his churchmanship: he was a revivalist who was deeply committed to the East African Revival Movement; an ecumenist who worked tirelessly for Christian cooperation and unity; and, perhaps most of all, an Africanist who continually sought to inhabit and commend a truly African Christianity.
10
Glasser, Jonathan. "EDMOND YAFIL AND ANDALUSI MUSICAL REVIVAL IN EARLY 20TH-CENTURY ALGERIA." International Journal of Middle East Studies 44, no. 4 (2012): 671–92. http://dx.doi.org/10.1017/s0020743812000815.
Full textAbstract:
AbstractEdmond Yafil was a key figure in the early 20th-century Algerian revival of Andalusi music, a high-prestige urban performance tradition linked to medieval Muslim Spain. Yafil's experiments with printing, transcription, audio recording, amateur associations, concert-hall performance, and new composition helped transform the production, consumption, and circulation of Andalusi music. Although Yafil was widely respected, his reputation was fraught with ambiguity during his lifetime and has remained so since. While not divorced from his position as a Jew in turn of the century Algiers, Yafil's ambiguity is best understood within the context of the complex Andalusi musical milieu of his day. This study of Yafil shows revival to have been a gloss for a partial but far-reaching shift in the social basis of Andalusi music making and calls for a broader rethinking of the familiar concept of revival in North Africa and the Middle East and beyond.
11
Haustein, Jörg. "Religion, politics and an apocryphal admonition: the German East African “Mecca letter” of 1908 in historical-critical analysis." Bulletin of the School of Oriental and African Studies 83, no. 1 (2020): 95–125. http://dx.doi.org/10.1017/s0041977x20000026.
Full textAbstract:
AbstractThis article analyses a Muslim missive, which was circulated in German East Africa in 1908. Erroneously dubbed the “Mecca letter”, it called believers to repentance and sparked a religious revival, which alarmed the German administration. Their primarily political interpretation of the letter was retained in subsequent scholarship, which has overlooked two important textual resources for a better understanding of the missive: the presence of similar letters elsewhere and the fourteen copies still available in the Tanzanian National Archive. Presenting the first text-critical edition of the letter, together with a historical introduction of the extant specimens and a textual comparison to similar missives elsewhere, the article argues that the East African “Mecca letter” of 1908 was nothing more than a local circulation of a global chain letter. As such, its rapid transmission was not connected to a single political agency, but was likely prompted by a large variety of motivations.
12
Essamuah, Casely. "Book Review: A Gentle Wind of God: The Influence of the East Africa Revival." International Bulletin of Missionary Research 32, no. 2 (2008): 106–7. http://dx.doi.org/10.1177/239693930803200224.
Full text
13
Randall, Ian. "‘Couldn’t it happen in Switzerland?’." European Journal of Theology 30, no. 1 (2021): 119–41. http://dx.doi.org/10.5117/ejt2021.1.007.rand.
Full textAbstract:
Summary The East African Revival was a major spiritual movement which started in the 1930s. Joe Church, a medical doctor who had been at Cambridge University, was a central figure and gathered a very large amount of material about the Revival. The connection of the Revival with Switzerland, which has not previously been studied, is the subject of this article, which draws from the Joe Church archive. The connection came about through Berthe Ryf (1900-1989), a missionary nurse in what was then Ruanda-Urundi who on returning to her native Switzerland in 1939 spoke in Swiss churches over a period of five years about the powerful experiences in East Africa. As a result, there were invitations for teams of Europeans and Africans to come to Switzerland. From 1947 onwards many meetings were held, addressed by those who had participated in the Revival. This article explores developments from the 1930s to the 1960s. Zusammenfassung Die ostafrikanische Erweckung war eine größere geistliche Bewegung, die in den Jahren nach 1930 begann. Der Arzt Joe Church, der von der Universität Cambridge kam, war eine führende Figur; er trug eine beträchtliche Menge an Material über die Erweckung zusammen. Die Verbindung dieser Erweckung mit der Schweiz war zuvor noch nicht untersucht worden und stellt das Thema dieses Artikels dar, der mit Material aus dem Joe Church Archiv arbeitet. Diese Beziehung kam zustande durch Berthe Ryf (1900-1989), eine Krankenschwester und Missionarin in dem damals sogenannten Ruanda-Urundi; sie sprach nach ihrer Rückkehr fünf Jahre lang über die kraftvollen Erfahrungen, die sie in Ostafrika gemacht hatte. Infolge dessen gingen Einladungen an Teams von Europäern und Afrikanern, in die Schweiz zu kommen. Von 1947 an gab es viele Veranstaltungen, von jenen gehalten, welche an der Erweckung teilgenommen hatten. Der vorliegende Artikel erforscht die Entwicklungen in den Jahren um 1930 bis um 1960 herum. Résumé Le Réveil en Afrique orientale (East African Revival) est un mouvement spirituel majeur qui débuta dans les années trente. Joe Church, un médecin formé à l’Université de Cambridge, en fut un personnage clé. On lui doit d’avoir collecté un très grand nombre de documents sur ce Réveil. Le sujet de cet article est le rapport entre le Réveil et la Suisse, un thème étudié ici pour la première fois sur la base des archives de Joe Church. Ce lien a été établi grâce à Berthe Ryf (1900-1989), une infirmière missionnaire dans ce pays appelé alors Ruanda-Urundi, qui, après son retour en Suisse, en 1939, fit pendant cinq ans le tour des Églises pour témoigner des expériences bouleversantes que vivait l’Afrique orientale. Le résultat fut que des équipes d’Européens et d’Africains furent invitées à venir en Suisse. À partir de 1947, de nombreuses réunions furent organisées dans lesquelles prenaient la parole ceux qui avaient participé au Réveil. Cet article explore les développements observés des années trente aux années soixante.
14
Adjei, Edwin Asa, and Mercy Akrofi Ansah. "The Storytelling Tradition at Larteh, Ghana: Implications for Language Vitality." European Journal of Language and Culture Studies 1, no. 5 (2022): 23–32. http://dx.doi.org/10.24018/ejlang.2022.1.5.28.
Full textAbstract:
This paper examines storytelling practices in a triglossic community, Larteh, in South-east Ghana, West Africa. The three languages which are in use co-exist in a triglossic relationship; each language plays defined roles in the language community. It has been observed that there is a growing gap between storytelling ideologies that link the practice to language transmission. As a traditional practice which is closely linked to processes of cultural reproduction/intergeneration language transfer, storytelling has particular significance for language revitalization in the language community. This article demonstrates how a shift in the storytelling practices of the people is negatively impacting language transmission and how the revival of the practice could positively impact the revitalization of the Lɛtɛ language.
15
Coury, Ralph. "A Neoimperial Discourse on the Middle East." American Journal of Islam and Society 13, no. 2 (1996): 155–63. http://dx.doi.org/10.35632/ajis.v13i2.2333.
Full textAbstract:
The critique of orientalism has had a major impact upon MiddleEastern and Islamic studies and in other areas of western and Americanintellectual life. However, despite this impact, there is no question that traditionalorientalist representations of the Arab and Islamic maintain a strikingvirulence, that they remain deeply marked by imperialist and racistlegacies, and that scholars often recoup and rehabfitate such perspectiveseven when they seem to be challenging them. I would like to illustrate theseobservations through a consideration of the work of the American authorPaul Bowles and of the treatment his work has received by American critics.It is, of course, customary for scholars to justify their work by statingthat their topic has not received the attention that it deserves. However, if Isay that Bowels's representation of the Arab/Muslim has been neglectedstrikingly, I am being honest as well as self-serving. Bowles is America3most prominent expatriate author and is also the only American whose fictionand nonfiction have dealt largely with Morocco and North Africa. It isnatural to assume that his work and its treatment can provide special insightinto the fate and fortune of the critique of orientalism, especially in the presentcontext of a Bowles revival that is becoming a veritable flux.Bowles has reflected, variously and throughout his literary career,many of the standard features that have characterized the representation ofthe Arab/Muslim since the nineteenthcentury. This is apparent in his interviews,nonfiction essays, and travel pieces, but also in the short stories andnovels that have appeared for nearly fifty years; from the 1940s into the1990s. In 1952, for example, he told Harvey Breit in an interview in theNew York Times:I don’t think we are likely to get to know the Muslims very welland I suspect that if we should we would find them less sympatheticthan we do at present and I believe the same applies to theirgetting to know us. At the moment they admire us for our techniqueand I don’t think they would fmd more than that compatible.Their culture is essentially barbarous, their mentality is that of apurely predatory people ...
16
Kurpebayeva, Gaziza. "Political and Socio-Economic Roots of Uprisings in the Arab World." Space and Culture, India 8, no. 1 (2020): 244–51. http://dx.doi.org/10.20896/saci.v8i1.786.
Full textAbstract:
The purpose of the research is to determine the political and socio-economic roots of the Arab spring and define its consequences. The article demonstrates similar and distinct features of revolutions in the Middle East and North Africa (MENA) countries. Particular attention is paid to the transformational consequences in this region. The study results show that the Arab Spring has not brought optimistic changes but worsened socio-economic problems. The Arab Spring uprisings have led to riots, civil wars, social militarisation, the revival of terrorist organisations that affected the economy. The phenomenon of the Arab spring has appeared because of mass discontents with the ruling regimes. This phenomenon is associated with a wave of protests in MENA that have led to a transformation of political, social, inter-regional, economic and financial systems of the region. Revolutions and civil wars have forced migrations to Europe. In turn, this has destabilised the European labour market and drawn the attention of governments to the growing Islamisation of the cultural sphere. The study is interdisciplinary and assesses change of political regimes in Arabic societies.
17
Krylov, A., and A. Fedorchenko. "Middle East in the Face of Old Problems and New Challenges." World Economy and International Relations 66, no. 3 (2022): 33–43. http://dx.doi.org/10.20542/0131-2227-2022-66-3-33-43.
Full textAbstract:
The region of the Middle East and North Africa with its numerous political, socio-economic problems and multilevel conflicts together with the rest of the world faces a new crisis – the COVID 19 pandemic. In the war-affected countries and areas of the region, there are in fact no adequate health care systems, professional medical personnel capable of providing effective assistance to the population in the situation when the pandemic continues to spread. The Arab Spring uprisings and new civil wars have only worsened the situation in the region. Apart from that, nowadays we are witnessing other negative phenomena – global warming which leads to the shrinking of agricultural lands, the deterioration of the quality of food, shortage of water resources, uncontrolled fertility and massive radicalization of the marginalized groups of the Muslim population which has strengthened the ranks of supporters of violent extremism, namely, takfirism and jihadism. The article attempts to answer the following questions: what are the political and economic consequences of the pandemic for the region? How realistic is it now to transform the political systems of Arab countries and ensure their socio-economic revival? Is there now a real possibility of reincarnation of the terrorist Islamist potential in MENA? The world community should not remain indifferent to the regional problems. Compassion must be shown to the millions in need, and the financial and humanitarian assistance they require provided. We should understand that COVID 19 is ignoring borders and, if we do not combat this evil everywhere, it can easily be transferred to all continents of the world by millions of migrants, pushed out of their home failed states by hopelessness and frustration. Israel as a Middle East enclave of the developed world is analyzed separately.
18
Kuznetsov, V. А., and V. V. Naumkin. "Global and regional trends of the century+ in the Middle East: A new interpretation." Lomonosov World Politics Journal 15, no. 1 (2023): 70–92. http://dx.doi.org/10.48015/2076-7404-2023-15-1-70-92.
Full textAbstract:
The study focuses on a set of issues related to the assessment of key trends in the development of the Middle East and North Africa (MENA), which has been raised in the research published by Russian academicians V.G. Baranovskii and V.V. Naumkin in 2018. The aim of this paper is to reexamine their estimates and forecasts in the light of recent developments and on this basis to take a fresh look at the future of the MENA region. To that end, the first section of the paper revisits the main findings of the 2018 research. It shows which of the global and regional trends outlined there have retained their relevance under modern conditions, and which ones need serious reappraisal. In particular, the authors note that the trend towards the universalization of regional political systems stemmed from their overall modernization is being increasingly counterbalanced by the revival of archaic socio-political practices. The recent developments in the region have had an even greater impact on the process of democratization and the globalization-regionalization dichotomy. The authors argue that these changes were not completely unforeseen; on the contrary, they were anticipated if one looks at them through the lens of neo-modernism. The second section analyzes current trends in regional development. It shows that though the most acute regional conflicts in the MENA region are gradually de-escalating, centrifugal tendencies are becoming more evident, as heterogeneity of political systems and regimes increases. In this context, the discourses of decolonization and neocolonialism, as well as symbolic politics in general, are gaining a whole new meaning.
19
AunAli, Alifiya, and Sajjad Khrbey. "Dhows in Doldrums: a Spotlight on an Informal Segment of Pakistan’s Maritime Economy." Polaris – Journal of Maritime Research 2, no. 1 (2020): 1–20. http://dx.doi.org/10.53963/pjmr.2020.001.2.
Full textAbstract:
This paper elaborates upon the challenges faced by Dhow making industry in Pakistan, where dhows have always served as the traditional means of cargo transportation. Dhows have also been useful in trade especially with secondary ports and war -torn countries of the Middle East and Africa. The decreasing trend in trade through dhows is affecting not only the maritime economy but also may lead to the extinction of traditional and customary knowledge of dhow making industry. Pakistan needs to ensure that policy gaps are filled to address the concerns of all stakeholders and steps may be taken to identify it as a formal industry in the maritime economy. Moreover, training and capacity building programs will also play an eminent role in generating relevant workforce for boosting the growth of the boat making industry. Active efforts are needed for Public Private Partnership and incentivizing dhow trade also with the assurance of the availability of required raw materials that would help in the revival of the industry. The utilization of modern technology, adequate facilities such as revision of port charges and availability of basic infrastructure are recommended to excel the growth of this vital segment of maritime economy.
20
Benhabib, Seyla. "The new legitimation crises of Arab states and Turkey." Philosophy & Social Criticism 40, no. 4-5 (2014): 349–58. http://dx.doi.org/10.1177/0191453714529770.
Full textAbstract:
The Arab Spring uprisings that led to the downfall of erstwhile authoritarian regimes in Egypt, Tunisia and Libya heralded the end of a state system introduced into the Middle East and North Africa by imperialist powers after the First World War. Characterized by an authoritarian model of modernization and secularization from above, these regimes are challenged by the rise of political Islam and its ideology of a transnational ‘ ummah’. Islamist parties that have come to power in Egypt and Tunisia, however, have proven remarkably unsuccessful in stabilizing governments and writing new constitutions. Are democracy and a religious revival compatible? What will replace the spent legitimacy of these regimes across the region? The legitimation crises of the Arab world have transnational dimensions as well as being influenced by the politics and attitudes of diasporic populations in Europe who need to contend with a different model of church–state relations referred to as ‘the Protestant model of religion’. Contemporary Turkey, which was often pointed to as a successful model of the synthesis of Islam with a pluralist representative democracy, is itself in the throes of another legitimation crisis in the aftermath of the Gezi Park protests which took place in the summer of 2013. What does all this bode for the region?
21
COSSIGA, Dr Giovanni Antonio. "A Glance on the Geopolitics from the Sustainability Prospective." Social Science, Humanities and Sustainability Research 5, no. 1 (2023): p1. http://dx.doi.org/10.22158/sshsr.v5n1p1.
Full textAbstract:
Is a new globalization possible after the first one runs out? Yes, because we need to accept that the miracle of globalization in Asia, which began under the impetus of the economic opportunities of capital that moved from the West to South and South-East Asia, cannot be reproduced elsewhere. Furthermore, this great event is coming to an end, as is shown by the political tensions that have arisen between the USA and China, as well as by the weakening of the development drive in China. After more than half a century of frantic progress, a strong global engine that brought people together. This does not mean that there is not already underway - although under observation - a revival which this time concerns and will involve the old continent and Africa, not under the guise of the past but with a new identity that aims to prevent young Africa from suffer the shame of a new neo-colonization. Even in the case in question, the driving force is the hesitation due to the colonial past of many European countries and the difficulties of the black continent in dealing with the moods of the financial markets and above all speculative capital with its own forces. But the potential of the African continent is exceptional in terms of natural resources. But it is necessary to overcome the obstacle of weak or very weak public services and the degradation of youth far from schools, of the population without adequate health services, of land management for the feeding needs of a growing, very young community which in 2050 it could represent 25% of the world population. To attenuate the memory of the colonial past, it is appropriate for Europe to present itself as a Union, that is, a new entity compared to the past and which meanwhile directs the resources of capital, experience, culture and science in a unitary way to provide the capital that is necessary for finance essential public services, food, school and health issues. That is, creating the conditions for the management of investment management to be carried out by local workers and specialists. It is an opportunity to advance in the name of direct democracy. in this sense it is proposed that the communities of Europe should initiate the relationship between communities between Europe and Africa with referendums.
22
Moreno-Almeida, Cristina, and Paolo Gerbaudo. "Memes and the Moroccan Far-Right." International Journal of Press/Politics 26, no. 4 (2021): 882–906. http://dx.doi.org/10.1177/1940161221995083.
Full textAbstract:
Facebook meme pages in the Middle East and North Africa (MENA) have flared-up in the past decade. Since 2017, some Moroccan pages have started sharing exclusively patriarchal, ultra- and ethnonationalist, misogynist, and racist content shaped to look in line with “alt-right” online aesthetics. Self-identifying as right-wing, these pages have memetized an entire ecosystem of scapegoats as enemies of the nation. Furthermore, they have rescued symbols from the past, such as the late King Hassan II or the Marinid flag, to formally establish the Moroccan Right. In view of this trend, this paper examines Moroccan Facebook meme pages that share ultranationalist content and build on a scapegoating strategy to understand how Far-Right ideologies have been adapted in the MENA. Through multimodal discourse analysis of memes posted since 2017 until April 2020, this paper studies the ways in which the revival of Far-Right tropes is contributing to reshaping local digital political landscapes and pushing toward an Arab Right. By examining a collection of over 1,600 memes, our paper argues that this new online Moroccan Far-Right discourse is adapting Far-Right views, particularly in terms of gender and race, to local politics. This research contends that internet memes are effectively acting as an entry point in the creation of a Moroccan Far-Right. As a newly formed trend, however, the Moroccan Far Right is still negotiating its main tenets.
23
Kirillina, Svetlana. "The “East—West” Dilemma: The Caliphate in the Categories of Acceptance and Rejection by Muslim Ideologists of the 20th Century." ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023166-1.
Full textAbstract:
The article discusses the actualization of the problem of Islamic statehood after the official abolition of the Caliphate by the Parliament and the Government of Turkey in 1924. From that time on the institution of the Caliphate was no longer a part of the political reality in the Muslim world. However, it has become an arena of the movement for the revival of the traditional Islamic form of government and a platform for debates regarding the ways and prospects of restoring the Caliphate within the framework of new political realities. The search for a more pragmatic understanding of the problems of the Caliphate was followed by the shaping of the idea for debunking of its historical role as the foundation of the Muslim community. The authors of the article examine the concepts, logic and argumentation of the Egyptian theologian Ali Abd al-Raziq (1888—1966), who questioned the legitimacy of the Caliphate as a political phenomenon and criticized it from a theological and legal point of view. The analysis of the source material confirms that calls for the replacement of the Caliphate with other political models of government were not positively received in the post-Ottoman space of the Middle East and North Africa. The article also explores the foundations and practical actions of the Caliphate movement which emerged among Muslims in South Asia. The article focuses on the views and visions of the Caliphate’s future of two Muslim thinkers – Abul Kalam Azad (1888—1958) and Abul Ala Maududi (1903—1979). As advocates of Caliphatism, both intellectuals represented different approaches to the future development of the Muslim community in South Asia: the idea of coexistence of Muslims with other religious communities within the borders of a single secular state and the idea of Islamic fundamentalism based on the construction of a world Caliphate. Attempts to rethink the concept of the Caliphate continue in the modern Muslim world, which, however, is not ready to give an unambiguous answer to the question of the possibility of developing its societies in line with European civilization.
24
Edwards, Susan. "NO BURQAS WE’RE FRENCH! THE WIDE MARGIN OF APPRECIATION AND THE ECtHR BURQA RULING." Denning Law Journal 26 (September 25, 2014): 246–60. http://dx.doi.org/10.5750/dlj.v26i0.931.
Full textAbstract:
In the 1970s in parts of the Middle East and in the Gulf, (United Arab Emirates, Oman and Qatar especially), the burqa or niqab when worn was worn by women from tribal regions only. Otherwise known as a ‘batoola’ this garment is a head and face covering with an area of mesh covering the eyes, another variation is provided by a mask covering the face and nose. Jonathan Raban in 1979 observed such sights in London ‘...it was on the Earl’s Court Road that I first saw the strange beak shaped foil masks of Gulf women...’ There has been a modernist revival in these once rare face coverings for a multiplicity of reasons and correspondingly the wearing of them contain several meanings. The burqa is worn for political, religious and other reasons, but also although not exclusively it is a garment intended to keep women in subjection. Stuart Hall in interpreting the work of Frantz Fanon’s 1960’s writings on the burqa (then called the veil) for Algerian women, explained ‘no sign is fixed in its meaning’emphasising the fluidity of the burqa and also its capacity for appropriation by others. This is also true when considering the symbolic significance of the burqa today. Wearing it is defended as a right to choose, albeit in parts of Asia, for example in Afghanistan in the tribal regions, the burqa is a requirement for women. Whilst in some parts of Africa and the Middle East wearing the burqa is expressly prohibited. In the West and on the streets of London (following recent patterns of migration) the burqa is an increasingly common sight, and whilst it might have been worn by a woman who was subject to the norms of her own society and merely visiting the United Kingdom, many women who choose to settle in the United Kingdom and desire United Kingdom nationality are also wearing the burqa. This demonstration and visible representation of otherness has created anxiety, provoked public debate and criticism, and in France and Belgium, prohibition.
25
Chikhachev, Aleksei. "Russia — France relations under President Emmanuel Macron: Achievements and inconsistencies." Vestnik of Saint Petersburg University. International relations 15, no. 1 (2022): 86–104. http://dx.doi.org/10.21638/spbu06.2022.106.
Full textAbstract:
This article examines the state and prospects of Russia-France relations on the basis of preliminary results of Emmanuel Macron’s presidency. The author assumes that the dialogue between these two countries has traditionally been characterized by a certain duality, where close cooperation in various spheres did not exclude mutual contradictions. The analysis of the main examples from bilateral relations in 2017–2021 shows that this feature is still observed at present. On the one hand, cooperation between Moscow and Paris clearly has experienced a revival after the last years of François Hollande’s term, as expresses in constant meetings at the highest level and the restart of ministerial contacts. The French government demonstrates its readiness to discuss a wide range of topics, including European security, strategic stability, conflict resolution in Ukraine and the Middle East, and development of economic and cultural ties. On the other hand, under Macron the list of issues on which both countries hold different positions has continued to grow. Paris negatively perceives the spread of the Kremlin’s international influence; emphasizes the difference in basic values; disagrees with Moscow on priorities of further settlement of regional conflicts, Internet, and space governance; openly criticizes the Russian presence in Africa; and supports Western allies in several political affairs. This kind of duality will likely continue after the 2022 presidential elections in the Fifth Republic, because each of the potential winners, while trying to continue bilateral cooperation, will inevitably have to take into account obligations within the Euro-Atlantic community. At the same time, with the beginning of Russia’s special operation in Ukraine in February 2022, French diplomacy is expected to make focus on toughness rather than dialogue.
26
Duwicquet, V., E. M. Mouhoud, and J. Oudinet. "International migration by 2030: impact of immigration policies scenarios on growth and employment." Foresight 16, no. 2 (2014): 142–64. http://dx.doi.org/10.1108/fs-06-2012-0045.
Full textAbstract:
Purpose – The aim of this paper is to estimate the dynamic of international migration between the different regions of the world for 2030 and to measure the impact of different kind of migration policies on the economic and social evolution. Design/methodology/approach – The change and migration forecasting are estimated for regions of the world using macroeconomic Cambridge Alphametrics Model. Findings – The crisis and its aggravation thus clearly favour scenarios of immigration policy along the “zero migration” or “constant migration”. These choices of migration policies reinforce the deflationary process resulting in reduced opportunities for renewed growth in industrial areas and are not offset by the dynamism of growth in emerging countries. Paradoxically, the developed countries which are most durably affected by the crisis are also those that have ageing population and are in high need of skilled and unskilled labor. Practical implications – Three options are possible: one going along the depressive process by espousing restrictive immigration policies that remain expensive. The second involves a highly selective immigration policy. Under these conditions the demographic revival already appearing would be reinforced by a rejuvenation of the population brought about by a more open immigration policy. Political and institutional factors play a fundamental role in the emergence of this optimistic assumption and the rise of isolationism in Europe and the ghettoization of suburban areas can hinder the application of such a policy of openness to migration. The third scenario, the mass migration scenario, allows letting go of the growth related constraints and getting out of the deflationist spiral. This pro-active approach could cause public opinions to change in line with public interest. This scenario of mass migration has more of a chance to see the light under a growth hypothesis. However, restrictive policies weaken the prospects of sustainable recovery causing a vicious cycle that can only be broken by pro-active policies or by irresistible shocks. Originality/value – From specific estimations, four immigration regimes have been built that cut across the major regions of the model: the “core skill replacement migration regime” based on selective policies using migration to fill high-skilled labor needs (United Kingdom, West and Northern Europe, Canada, Australia, and USA), “mass immigration and replacement” applies to South Europe, East Asia High Income, and part of West Asia (Gulf countries), “big fast-growing emerging regions of future mass immigration,” notably China, India and “South-South migration” based on forced migration much of it by climate change, which may likely occur in South Asia, part of West Asia, and, most of Africa (without South Africa). Migrations in transit countries (Central America to USA, and East Europe to UK and West Europe) are based on low skilled migrants in labor-intensive sectors.
27
Kirillina, S. A., A. L. Safronova, and V. V. Orlov. "High Hopes, Lost Illusions: General Islamic Congress in Jerusalem (1931)." RUDN Journal of World History 15, no. 1 (2023): 7–21. http://dx.doi.org/10.22363/2312-8127-2023-15-1-7-21.
Full textAbstract:
The significance of the research topic is due to the relevance of the problem of the caliphate in the social and political life of the modern Arab-Muslim world. The purpose of this research project is to analyze the causes and consequences of the emergence of caliphate movements, which were the reaction of the Muslim world to the destruction of the Ottoman Empire and the liquidation of the institution of the caliphate in 1924 by the republican leadership of Turkey. At the same time, the authors focus on the General Islamic Congress in Jerusalem (1931) as a concrete example of the socio-political discussions of Muslims about the unity of the Ummah and the future fate of the caliphate. Based on the materials of historical sources, the authors identified contradictions in the diversity of ideological and value views of the caliphatists in the main areas of Islamic world - in the Middle East, North Africa and South Asia, analyzed methodological, spiritual and political obstacles that stood in the way of the ideologists of caliphatism by the example of contradictions in the activities of the Mufti of Jerusalem Amin al-Husseini (c. 1895-1974), who advocated the independent statehood of Arab Palestine, and the leader of Indian Muslims Shaukat Ali (1873-1938), who advocated the internationalization of the cause of the revival of the caliphate. The authors prove that “Islamic internationalism” in the 1930s began to acquire more and more national, ethno-culturally conditioned forms, which was due to the distrust of caliphatism on the part of the British colonial officials and the political elites of Turkey and Egypt in the geopolitical conditions that changed after the First World War. In addition, the importance of studying higher Muslim education for the characterization of the political, value, religious and philosophical positions of the caliphists and their opponents is revealed.
28
Bruner, Jason. "Religion and Politics in the East African Revival." International Bulletin of Mission Research 43, no. 4 (2019): 311–19. http://dx.doi.org/10.1177/2396939319837479.
Full textAbstract:
This article briefly describes what was at stake for European missionaries, British colonial officials, and African converts in maintaining a distinction between religion and politics with respect to the East African Revival in Uganda. Focusing upon the years 1935–70, it problematizes clear distinctions between religion and politics by using Derek Peterson’s work on the revival as an expression of dissenting politics. The article argues that “religion” and “politics” were both emic categories with contextualized referents, as well as analytic categories with comparative implications.
29
Bruner, Jason. "Public Confession and the Moral Universe of the East African Revival." Studies in World Christianity 18, no. 3 (2012): 254–68. http://dx.doi.org/10.3366/swc.2012.0024.
Full textAbstract:
When the East African Revival emerged as a distinct movement in Rwanda and Uganda in the early 1930s, one of its most noticeable and controversial characteristics was the prevalence of public confession of personal sin. The revival made public many of these sins that African converts had kept hidden. Many confessed to stealing objects or money from mission stations or other employers, others admitted to sexual indiscretions, others even brought ‘witchcraft’ objects to revival fellowship meetings in order to be burned. Revivalists learned to be morally perspicacious. They sought to locate any hint of sin from their own lives and often took the next step of publicly identifying others' sins. This paper analyses the content of what African revivalists named as ‘sinful’ as it was recorded by European missionaries and bishops, African Balokole and British District Commissioners. It argues that revivalists developed a common moral discourse through their public confessions and testimonies, which in turn formed a common moral imagination across the revival. The broader benefit of tracing the shifts of these definitions is that one can then observe how revivalists interacted with traditional taboos and social mores, as well as changes that stemmed from colonial systems of governance and economics. This paper, therefore, illustrates that the revival was distinctly appealing to people across various colonial and social boundaries because it allowed them to name particular threats to their spiritual and temporal lives while connecting them through a new sense of fellowship.
30
Kirillina, Svetlana. "In Search of Lost Time: the Congress of the Islamic World in Mecca (1926)." ISTORIYA 14, no. 10 (132) (2023): 0. http://dx.doi.org/10.18254/s207987840028761-6.
Full textAbstract:
This paper sets out to retrace the key stages of the preparation and holding of the Congress of the Islamic World in Mecca (1926), which profoundly influenced public opinion and the course of ideological and political development of the Middle East, North Africa and South Asia. The purpose of the study is to assess the political, religious and philosophical positions of supporters of the revival of the caliphate in the main historical and cultural areas of the Arab-Muslim world, as well as the reaction of Muslim figures in peripheral regions to the plans and spiritual and political claims of the Saudi ruler of Arabia Abd al-Aziz (Ibn Saud). The convocation of the congress allowed him to legitimize his claims to be the leader of Sunni Muslims and to neutralize the aspirations of the Egyptian crown and British diplomacy, which intended to proclaim King Fuad I of Egypt as caliph. The authors identify a wide range of political, legal and propagandist means used by the Saudi monarchy to discredit alternative forms of related to caliphate sentiments in the Arab-Muslim world. The coercive “depoliticization” by Ibn Saud of the movement for the caliphate and the reduction of the agenda of the Mecca Congress to the discussion of medical, economic, transport and logistics issues of the Muslim pilgrimage forged the basic principles of the political and propaganda tactics of the third Saudi state for years to come. The article analyzes the historical and cultural origins of the perception of the institution of the caliphate by Muslims in various regions of the world of Islam. The events and the course of the congress in Mecca, as shown in the study, provoked ideological and political differences between the Saudi leadership and the leaders of South Asian Muslims who advocated the caliphate in the geopolitical conditions of the interwar period. This circumstance subsequently led to the organization by the opponents of Saudi hegemony of the General Islamic Congress in Jerusalem in 1931.
31
BRUNER, JASON. "Conversion and the Problem of Discontinuity in the East African Revival." Journal of Ecclesiastical History 70, no. 2 (2018): 304–21. http://dx.doi.org/10.1017/s002204691800129x.
Full textAbstract:
This essay focuses upon particular elements of testimonies within the East African Revival in late colonial Uganda, giving analytical priority to the voice-hearing experiences of converts that often precipitated their conversion. While conversion within this movement aligns broadly with recent interest in discontinuity in Christian conversion, this essay highlights the roles of non-Christian spirits in fomenting radical religious change, including conversion to the East African Revival movement. It argues that the very experiences which occasioned these revivalists’ radical breaks with their past ways of life also established metaphysical continuity with them.
32
Moon, Daewon. "Testimony and Fellowship for a Continuous Conversion in the East African Revival." Studies in World Christianity 24, no. 2 (2018): 157–73. http://dx.doi.org/10.3366/swc.2018.0218.
Full textAbstract:
The East African Revival emphasised the so-called conversion experience, including an individual's conviction of sin and experience of forgiveness. The revivalists asserted that evidence of one's conversion would be – and had to be – discernable at both the personal level and the communal level. One distinctive feature of the Revival was that in revival meetings or marketplaces, converts shared testimony that re-enacted their original conversion experiences, in order to demonstrate the genuineness of their conversion and maintain its continuing efficacy in their daily lives. A second distinctive feature of the Revival was its strong focus on fellowship with other converts. Structured opportunities for fellowship facilitated the ongoing process of identity reorientation and provided a safe, embracing environment in which new converts could receive spiritual and practical support from other members of the Revival. This article examines the significant roles of fellowship and testimony in the East African Revival and how they upheld the authenticity of a person's initial conversion experience while also cultivating ongoing conversion through involvement in this new religious community. More broadly, the article also explores the interplay of race and religion, the dynamics of conversion narratives and identity reorientation.
33
Stanley, Brian. "EAST AFRICAN CHRISTIAN NETWORKS - Andreana C. Prichard. Sisters in Spirit: Christianity, Affect, and Community Building in East Africa, 1860–1970. East Lansing, MI: Michigan State University Press, 2017. xiii + 339 pp. Maps. Photographs. Notes. Bibliography. Index. $39.95. Paper. ISBN: 978-1-61186-240-9. - Jason Bruner. Living Salvation in the East African Revival in Uganda. Rochester, NY: University of Rochester Press, 2017. xi + 191 pp. Notes. Bibliography. Index. $24.95. Cloth. ISBN: 978-1-58046-584-7." African Studies Review 61, no. 3 (2018): 218–21. http://dx.doi.org/10.1017/asr.2018.88.
Full text
34
Sanders, Ethan R. "Book Review: The East African Revival: History and Legacies." Missiology: An International Review 41, no. 3 (2013): 361–62. http://dx.doi.org/10.1177/0091829613488497n.
Full text
35
Mugisha, Alex Kagume. "Book Review: The East African Revival: History and Legacies." International Bulletin of Missionary Research 37, no. 1 (2013): 57–58. http://dx.doi.org/10.1177/239693931303700129.
Full text
36
Bruner, Jason. "Keswick and the East African Revival: An Historiographical Reappraisal." Religion Compass 5, no. 9 (2011): 477–89. http://dx.doi.org/10.1111/j.1749-8171.2011.00292.x.
Full text
37
Namubiru Ssentamu, Proscovia. "Ideological trends in initial teacher education curricula: the case of East African universities." Tuning Journal for Higher Education 2, no. 1 (2014): 129. http://dx.doi.org/10.18543/tjhe-2(1)-2014pp129-159.
Full textAbstract:
This paper reviews the ideological trends in initial teacher education curricula in East African universities during the post-independent and contemporary times. From the mid-1960s and mid-1980s, initial teacher education curricula were integrated and harmonised with support from the East African Community whose efforts were coordinated by the Inter-University Council for East Africa. With the breakup of the Community in 1977, each independent state pursued its own educational strategy. However, underfunding of the public sector by governments, introduction of market-friendly reforms under the World Bank Structural Adjustment Programme in 1987 and the de-regularisation policies led to the liberalisation of public services, including education. Liberalisation affected among others, the quality of the initial teacher education curricula. Consequently, national councils and commissions for higher education were established to control standards in higher education, and the Inter-University Council for East Africa was revived to standardise and harmonise educational standards at regional level. The review shows that over the past five decades, the structure and organisation of initial teacher education curricula has continuously adjusted itself and been adjusted to a hybrid culture blending classical humanism, utilitarianism, social re-constructionism, market and global ideologies. Comparable ideological inclinations at socio-economic and political levels have influenced this trend in the region. The paper highlights the implications of such trends on the future of initial teacher education in the region.
38
O'Reilly, Peter. "African regionalism, economic nationalism and the contested politics of social purpose: the East African Community and the ‘new developmentalism’." Journal of Modern African Studies 61, no. 1 (2023): 49–71. http://dx.doi.org/10.1017/s0022278x22000490.
Full textAbstract:
AbstractOver the last decade, a new developmentalism has taken root across Africa, centred on promoting local production and industrialisation. One unintended consequence of this has been the proliferation of economically nationalist policy measures that have increasingly come into tension with the aims of regional integration in Africa. This article sets out to offer insights as to why these tensions are emerging by focusing on the East African Community (EAC) and the growing trend of economic nationalism among its members. Contrary to what rationalist and structuralist accounts might presume, this article argues that this rise in economic nationalism is instead reflective of a weakening of the discursive imperative – or social purpose – that had initially converged various actors around the EAC's integration agenda when revived in 2000. While drawing from the EAC's experience, it concludes by highlighting a broader legitimacy dilemma facing African regional organisations within this ‘new developmentalism’.
39
Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.
Full textAbstract:
This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mechanism to explain their plight as refugees and a means by which to heal from decades of suffering. Additionally, a narrative has emerged in which they believe themselves to be a “Chosen People” who found redemption and healing in the refugee camps by embracing the revival spirit. Many Anglican returnees further believe they have been “chosen” to bring healing and reconciliation, through the revivalist tradition, to post-genocide Rwanda. While the return of the Revival tradition in the post-genocide Anglican Church offers potential benefits for Rwanda's reconciliation and recovery, the church must also abandon its apolitical inclinations and challenge the ruling regime in the name of truth, democratization, and justice.
40
Kucukcan, Talip. "Russia and Azerbaijan." American Journal of Islam and Society 14, no. 3 (1997): 103–5. http://dx.doi.org/10.35632/ajis.v14i3.2276.
Full textAbstract:
The last centuries of human history bear witness to the generation of havocand carnage brought about by the disintegration of world empires and superpowersthat ruled vast areas inhabited by people of different ethnic. religious,and national backgrounds. One such event took place in the early period of thiscentury: the collapse of the Ottoman Empire. Its downfall left a power vacuumin many areas of the Balkans. North Africa and the Middle East. Out of the ashesof its ruin, new and independent states emerged.Toward the end of the twentieth century, the Soviet Union totally disintegratedand suddenly disappeared from the international scene in a relatively shorttime. As mentioned. history has recorded the gradual decline and final fall ofgreat empires. The collapse of the Soviet Union differs from other olderempires. We will draw a comparison between its disintegration and the fall ofthe older Ottoman Empire.There are abundant scholarly and literary analyses indicating that the OttomanEmpire underwent a process of gradual dismantling from it initial decline to itsfinal collapse. The Soviet Union, however, underwent an abrupt end to its reignand. entered ultimate oblivion without experiencing a prolonged loss of vitality.This abrupt fall and quick end may be auributed to various factors, from the failureof economic policies to the yearning for freedom. including the revival ofethnic, religious. and national identities. These are the points emphasized bySwietochowski's timely book on Russia and Azerbaijan.The current wave of world events exerts itself nor only upon the political elitebut also within academic quarters and on publishing trends. As the 1979 Iranianrevolution drew greater attention to Islam and was followed by the establishmentof new departments of Islamic studies and the publication of hundreds ofbooks on the subject, the collapse of the Soviet Union generated a significantamount of interest and, accordingly, academicians and publishing housesresponded to the growing search to know more about the region.Swietochowski's look should be considered a significant contribution to theseeffons.It is a widely held observation thal the disintegration of Lhe Soviet Union dramaticallychanged and traumatized the geopolitical and geocullural landscape ofthe area. Swietochowski's book concentrates specifically on Azerbaijan byexamining closely the last two centuries of this unknown land's history. As thetitle Russia and Azerbaijan: A Borderland in Transition suggests, the authordeals with a people whose land is divided between north and south. He usesarchival sources, official documents, and numerous books and articles written invarious languages to inform readers about a land and a people about which littlewas known before the Soviet Union's downfall. Swietochowski's work ...
41
Barringer, Terry. "Jason Bruner, Living Salvation in the East African Revival in Uganda." Studies in World Christianity 24, no. 2 (2018): 182–84. http://dx.doi.org/10.3366/swc.2018.0223.
Full text
42
Mukonyora, Isabel. "Book Review: Living Salvation in the East African Revival in Uganda." International Bulletin of Mission Research 43, no. 4 (2019): 372–73. http://dx.doi.org/10.1177/2396939319832270.
Full text
43
Betts, Alexander, Naohiko Omata, and Louise Bloom. "Thrive or Survive? Explaining Variation in Economic Outcomes for Refugees." Journal on Migration and Human Security 5, no. 4 (2017): 716–43. http://dx.doi.org/10.1177/233150241700500401.
Full textAbstract:
In the context of protracted refugee situations, there has been a revival in concern among policymakers to transcend the so-called humanitarian-development divide and create greater opportunities for self-reliance. Yet, these discussions too often neglect an analytical focus on refugees' own economic lives, and their own interactions with markets. Despite a growing literature on the economic lives of refugees, much of that work has lacked theory or data. The work that has been quantitative has generally focused on the economic impact of refugees on host countries rather than explaining variation in economic outcomes for refugees. In order to explain variation in economic outcomes for refugees, this paper asks three questions about the economic lives of refugees: 1) what makes the economic lives of refugees distinctive from other populations; 2) what explains variation in refugees' income levels; and 3) what role does entrepreneurship play in shaping refugees' economic outcomes? In order to answer these questions, the paper draws upon extensive qualitative and quantitative research conducted in Uganda by the Humanitarian Innovation Project at Oxford University. The quantitative data set is based on a survey of 2,213 refugees in three types of contexts: urban (Kampala), protracted camps (Nakivale and Kyangwali settlements), and emergency camps (Rwamwanja). It supplements this with qualitative research from other parts of Africa and the Middle East. The economic lives of refugees are argued to be distinctive not because refugees are any different qua human beings but because they often occupy a distinctive institutional space. Following new institutional economics, the paper argues that “refugee economies” represent a distinctive analytical space insofar as refugees face different formal and informal institutional barriers and distortions in their economic lives compared to nationals or other migrants. Even within the same country, refugees exhibit significant variation in their economic outcomes, most notably in their income levels. A number of variables are significant in explaining this variation. These include: regulatory context, education, occupation, social networks, gender, and the number of years spent in exile. Entrepreneurship is an important explanation for “outliers” within the refugee community, explaining why some refugees have significantly higher incomes. However, refugees also often play a wider role within the community, creating opportunities for others. Furthermore, a significant part of refugee entrepreneurship is social rather than simply for-profit. In order to enhance opportunities for greater refugee self-reliance, policymakers need to develop a better understanding of the transnational, national, and local markets within which refugees participate. Instead of engaging in top-down interventions, enabling environments should be created that enable autonomous, community-led initiatives to flourish.
44
PETERSON, DEREK. "WORDY WOMEN: GENDER TROUBLE AND THE ORAL POLITICS OF THE EAST AFRICAN REVIVAL IN NORTHERN GIKUYULAND." Journal of African History 42, no. 3 (2001): 469–89. http://dx.doi.org/10.1017/s0021853701007964.
Full textAbstract:
This essay explores conversion to the East African Revival as a way that Gikuyu women and men argued about moral and economic change. Rural capitalism in the 1930s and 1940s attacked the material basis of Gikuyu gender order by denying some men land. Familial stability was at stake in class formation: landless laborers could scarcely be respectable husbands. Rural elders and revivalists offered contending answers to the terrifying problem of gender trouble. Literate male elders at Tumutumu Presbyterian church used customary law and church bureaucracy to discipline young men and women. Revivalists, many of them women, talked: they confessed private sins vocally, cleansing themselves of sorcerous familial strife. Tumutumu’s debate over Revival played out as a contest between the oral politics of conversion and the bureaucratic power of church elders. Mau Mau continued the debate.
45
Iliffe, J. "Ethnic Patriotism and the East African Revival: A history of dissent, c. 1935-1972." African Affairs 112, no. 448 (2013): 510–11. http://dx.doi.org/10.1093/afraf/adt036.
Full text
46
Young, Adam. "The Blood of Jesus in revival theology and the contemporary Church with particular reference to the East African Revival and Roy Hession." International journal for the Study of the Christian Church 14, no. 3 (2014): 293–308. http://dx.doi.org/10.1080/1474225x.2014.935151.
Full text
47
Hurrell, Andrew. "Explaining the resurgence of regionalism in world politics." Review of International Studies 21, no. 4 (1995): 331–58. http://dx.doi.org/10.1017/s0260210500117954.
Full textAbstract:
The past decade has witnessed a resurgence of regionalism in world politics. Old regionalist organizations have been revived, new organizations formed, and regionalism and the call for strengthened regionalist arrangements have been central to many of the debates about the nature of the post-Cold War international order. The number, scope and diversity of regionalist schemes have grown significantly since the last major ‘regionalist wave’ in the 1960s. Writing towards the end of this earlier regionalist wave, Joseph Nye could point to two major classes of regionalist activity: on the one hand, micro-economic organizations involving formal economic integration and characterized by formal institutional structures; and on the other, macro-regional political organizations concerned with controlling conflict. Today, in the political field, regional dinosaurs such as the Organization of African Unity (OAU) and the Organization of American States (OAS) have re-emerged. They have been joined both by a large number of aspiring micro-regional bodies (such as the Visegrad Pact and the Pentagonale in central Europe; the Arab Maghreb Union (AMU) and the Gulf Cooperation Council (GCC) in the Middle East; ECOWAS and possibly a revived Southern African Development Community (SADC, formerly SADCC) led by post-apartheid South Africa in Africa), and by loosely institutionalized meso-regional security groupings such as the Conference on Security and Cooperation in Europe (CSCE, now OSCE) and more recently the ASEAN Regional Forum (ARF). In the economic field, micro-regional schemes for economic cooperation or integration (such as the Southern Cone Common Market, Mercosur, the Andean Pact, the Central American Common Market (CACM) and CARICOM in the Americas; the attempts to expand economic integration within ASEAN; and the proliferation of free trade areas throughout the developing world) stand together with arguments for macro-economic or ‘bloc regionalism’ built around the triad of an expanded European Union (EU), the North American Free Trade Area (NAFTA) and some further development of Asia-Pacific regionalism. The relationship between these regional schemes and between regional and broader global initiatives is central to the politics of contemporary regionalism.
48
Mbogoh, Beatrice. "Book Review: Kevin Ward and Emma Wild-Wood (eds.) The East African Revival: History and Legacies." Transformation: An International Journal of Holistic Mission Studies 30, no. 1 (2013): 79. http://dx.doi.org/10.1177/0265378812471930b.
Full text
49
Shaw, Mark. "Book Review: Ethnic Patriotism and the East African Revival: A History of Dissent, c. 1935–1972." International Bulletin of Missionary Research 38, no. 1 (2014): 46. http://dx.doi.org/10.1177/239693931403800116.
Full text
50
Khoma, Nataliya. "Neo-Ottomanism as the Basis of Turkey’s Middle East Policy." Історико-політичні проблеми сучасного світу, no. 44 (December 15, 2021): 99–108. http://dx.doi.org/10.31861/mhpi2021.44.99-108.
Full textAbstract:
In the article the author emphasizes that Turkey’s current course of foreign policy is a reflection of its fear to remain a secondary, buffer state against the background of the past greatness of the Ottoman Empire. The author elucidates it as a reason that Turkey regards the traditional basis of its foreign policy (Ottomanism, Pan-Turkism) that is radically different to the pro-Western Kemalism. Direction of Turkish foreign policy towards neo-Ottomanism is explained by the peculiarities of geopolitics of the post-bipolar period, existence of the conflict identities, aspiration to take responsibility for the negative (from Turkey’s perspective) processes in the countries of the “Ottoman legacy” (European, Asian, African areas) and other. It is highlighted that Turkey aims to reach a new (supraregional) level through the revival of political Islam, Ottoman traditions and ideology, however, officially it distancing itself from neo-Ottomanism in order to avoid accusations of its commitment to expansionism.