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1
Mameri-Chaambi, Dorra. "L’Institut Musulman de la Grande Mosquée de Paris (1916-2015) : vers un Islam de France ?" Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5090.
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Emblème de l’Islam en France créé en contexte colonial, la Mosquée de Paris fut inaugurée en 1926 pour remercier les musulmans morts pour la France, mais surtout pour la consacrer en tant que «puissance musulmane». Espace cultuel, culturel et diplomatique, elle souhaite incarner une vitrine prestigieuse de l’Islam Hexagonal. Dotée d'un financement et de statuts controversés, elle était considérée comme française, mais l'Algérie à partir de 1982, a joué un rôle clé, pour présider à sa destinée. Malgré les mutations dont elle fut l’objet, elle pensait incarner un lieu d'interface privilégié entre un Islam pluriel en quête de reconnaissance et des pouvoirs publics, tenant à faire émerger des représentants tenus pour légitimes. L’Institut Musulman de la Mosquée de Paris a prospéré jusqu’au milieu des années 1990, grâce au difficile équilibre qu’il a maintenu dans le cadre d’une relation tripartite mettant en jeu les musulmans de France, les pouvoirs publics français et algériens, ainsi qu’avec des acteurs du paysage islamique français. Elle demeurait la seule institution islamique dotée d’une forme de capital légitimité. Toutefois, la décennie 1990 préfigurait une perte d’éclat due à l’effritement de ce fragile équilibre, annonçant la mise en cause, du rôle d’acteur intermédiaire privilégié, qu’elle occupait jusque-là. Les causes et la genèse de ce déclin restituées à travers une grille d’analyse ternaire, retraçant la nature des relations entre religieux et représentants institutionnels français et étrangers, la régulation publique de l’Islam et la transformation de la sociologie des fidèles, impliquant une réflexion sur la validité de la notion «d’Islam de France»As an emblem of Islam in France, The Great Mosque of Paris was inaugurated in 1926, in a colonial context, in honor of the Muslims “who died for France “, but more so as a consecration of France as « a Muslim power ». As a place of worship, culture, and diplomacy, this institution wishes to stand as a prestigious showcase of Islam in the hexagon. While it benefitted from controversial sources of funding and statutes, this Mosque was considered as French, until 1982, when Algeria started to play a key role in presiding over the destiny of the institution. Despite its numerous transformations, the Mosque of Paris sought to be perceived as a privileged interface between a pluralistic Islam that sought recognition on the one hand, and French authorities who were concerned with establishing legitimate Muslim representatives on the other. The Mosque of Paris was prosperous until the mid 1990s, painfully achieving a balancing act in the tripartite relationship between Muslims, French and Algerian public authorities, as well as some actors of the Islamic landscape in France. It remained the sole Islamic institution that had acquired a form of legitimacy. However, with the 1990s it gradually lost its influence and its role as an intermediate player, largely as a consequence of its tripartite relationship’s fragility. The causes and genesis of this decline will be restituted through a three-part analysis which will examine the nature of the relationships between religious leaders and French or foreign institutional representatives, the public regulation of Islam and transformations in the sociology of worshippers. Finally it will consider the validity of the concept of an “Islam of France”
2
Bouyahiaoui, Azaddin. "Evolution de la grande mosquée médiévale dans la région de Tlemcen." Paris 4, 1987. http://www.theses.fr/1987PA040333.
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Benkoula, Sidi Mohamed El Habib. "La mosquée et ses enjeux d'insertion contemporaine dans la ville "non musulmane"." Paris 12, 2005. http://www.theses.fr/2005PA123011.
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La grande mosquée de Paris a été édifiée en 1926, celle de Mantes-la-Jolie, seconde mosquée de France dotée d'un minaret, a été construite en 1981. Depuis, une douzaine de mosquées " visibles " sont érigées, avec ou sans minarets. La majorité des lieux de culte musulman dont le nombre varie entre 1500 et 1700 est représentée par des salles de prière installées dans des conditions précaires. Leur sortie de la clandestinité à partir des années 1980 pose la question de leur identification architecturale et leur localisation urbaine selon leur situation dans un tissu urbain classique (ex : Paris) ou dans un quartier périphérique (banlieue). L'opposition entre les politiques nationales et les politiques locales laisse émerger un désaccord patent autour d'une définition claire de la laïcité et les possibilités de financer la construction des lieux de culte. Par ailleurs, il apparaît des différents blocages qui accompagnent les processus de réalisation " éventuelle " des lieux de culte musulman que ces derniers sont en premier lieu tributaires des politiques locales. L'instruction du dossier de permis de construire d'une mosquée peut durer parfois plusieurs décennies. Cet attentisme de type administratif est imputé à la désunion des musulmans, l'importance des demandes en matière de lieux de culte et l'hostilité des riverains et des pouvoirs publics. Les représentations qui accompagnent le débat public sur l'insertion des mosquées, liés à l'ignorance du droit par les musulmans et les décideurs publics locaux, génèrent des situations qualifiées de " non-droit "The large mosque of Paris was built in 1926, that of Mantes-La-Jolie, second mosque of France equiped with a minaret, was built in 1981. Since then, a dozen "visible" mosques have been set up, with or without minarets. The majority of the places of Moslem worship of which the number varies between 1500 and 1700 is represented by rooms of prayer installed under precarious conditions. Their exit of clandestinity as from the years 1980 raises the question of their architectural identification and their urban location according to their situation in a traditional urban fabric (ex: Paris) or in a peripheral district (suburbs). The opposition between the national policies and the local policies lets emerge an obvious dissension around a clear definition of secularity and the possibilities of funding the construction of the places of worship. In addition, the numerous difficulties which accompany the processes of "possible" realization by the places of Moslem worship that the latter are ascribed to the local policies. The instruction of the file of permit building of a mosque can last several decades. This wait-and-see policy of the administrative type is charged to the disunion of the Moslems, to the importance of the requests as regards places of worship and to the hostility of the residents and the authorities. The representations which accompany the public discussion on insertion by the mosques, related to the ignorance of the right by the local Moslems and public decision makers, generate qualified situations of "no-right"
4
Druenne, Loïc. "Rends-moi ce qui est mien : le patrimoine religieux, entre intérêts politiques et identités religieuses." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38087.
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« L’union fait la force », dit l’adage : de tout temps, l’être humain a fait jouer le meilleur de son capital social (Putnam 2001) pour s’allier avec d’autres et faire société (Ponthieux 2006). Les groupes ainsi formés, unis par des intérêts communs et selon des géographies variables, se trouvent invariablement confrontés tôt ou tard à d’autres groupes aux objectifs parfois bien différents des leurs. Quel que soit le terme employé ou la théorisation envisagée pour qualifier et modéliser les modalités de cette rencontre, l’interaction force invariablement les groupes impliqués à confronter les habitudes et visions des uns et des autres. Mais que faire lorsqu’une incompatibilité se pose, lorsque les intérêts des uns et des autres ne semblent pas pouvoir se réaliser simultanément ? L’idée défendue dans cette thèse est qu’une intégration maximale des parties dans les processus de gestion du patrimoine accompagnée d’une réforme des systèmes de justice et d’un enseignement de qualité pourra faire du patrimoine un vecteur de développement à part entière. Afin de démontrer la pertinence de cette affirmation, deux cas d’étude bien différents mais néanmoins complémentaires ont fait l’objet d’une recherche approfondie : la mosquée-cathédrale de Cordoue (Espagne) et la mosquée de Babri à Ayodhya (Inde). Toutes deux font l’objet de conflits à géométries variables, entre des groupes politiques et religieux poursuivant des objectifs distincts. A travers une analyse des arguments et des modes d’action des différents acteurs des deux débats, cette thèse aboutit à la conclusion que ces conflits patrimoniaux relèvent directement des droits culturels des groupes concernés. Sans proposer de solution unique, est esquissée à l’issue de cette recherche une approche compréhensive et inclusive faisant du patrimoine et de la culture qui l’inclut un outil de développement pour les sociétés qui l’accueillent.
5
Cattedra, Raffaele. "La mosquée et la cité : la reconversion symbolique du projet urbain à Casablanca (Maroc)." Phd thesis, Université François Rabelais - Tours, 2001. http://tel.archives-ouvertes.fr/tel-00450366.
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Ce travail s'interroge sur l'irruption du complexe qu'est la Grande Mosquée Hassan II (inaugurée en 1993) à Casablanca (la cité), en tant que monument intentionnel contemporain (défini comme une des plus Grandes Mosquées du monde). Un complexe qui s'est soudainement imposé dans le paysage de la ville, jusqu'à interférer de manière hégémonique dans le projet (urbain) de la métropole marocaine. Il appréhende la conception du " projet urbain " et les processus de territorialisation à l'aune de la monumentalité et de l'espace du sacré. La production projectuelle de la ville est saisie (suivant une démarche initiée par M. Lussault) par rapport aux systèmes de représentation que cette production interpelle. Les travaux d'A. Turco relatifs à la " théorie géographique de la complexité " (1988) ont orienté la recherche vers l'analyse des processus de territorialisation. La démarche articule une problématique de géographie urbaine et un questionnement sur le fait de savoir comment le religieux intervient pour qualifier le territoire, faisant de celui-ci un enjeu de nature urbanistique et un référent de la mise en scène d'une légitimité politique. L'hypothèse principale est que la construction de la Grande Mosquée, voulue par feu le Roi Hassan II, parce qu'elle s'inscrit dans un double système d'héritage -le premier faisant référence à la fois à l'islam (voire au modèle idéel de la " ville musulmane ") et à la tradition dynastique ; le second à " la tradition de modernité " qui caractérise cette métropole -, engage un processus de reconversion symbolique du projet urbain de Casablanca. Une telle reconversion est à saisir, à la fois, comme un acte idéel de re-connotation religieuse, sous le signe de l'islam, d'une ville réputée " profane " -du fait de l'héritage qui lui provient de son passé colonial-, et comme la transition vers un nouvel ordre urbain, lequel est explicité par l'émergence d'un dessein urbanistique polarisé sur la Grande Mosquée.
6
Ng, Yat-fai. "A covert heritage Musafir Khana and the associated community of the Jamia Mosque Area /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B42183224.
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Bobin, Olivier. "Propriétés optiques de nanoparticules de cuivre et d'argent dans des matrices silicatées : application aux archéomatériaux : céramiques glaçurées à décor de lustre métallique du IXème siècle : Grande Mosquée de Kairouan-Tunisie." Bordeaux 3, 2001. http://www.theses.fr/2001BOR30065.
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Résumé : La technique du décor de lustre métallique des céramiques glaçurées, utilisant entre autres des sels de cuivres et/ou d'argent, fut vraisemblablement mise au point par des potiers du VIIIème s. Après J. -C. , en Mésopotamie. En lumière diffuse le décor peut être vert, brun ou ocre jaune et quand on se place à la réflexion spéculaire, on observe un reflet métallique coloré, bleu ou vert ou jaune doré. . . L'une des plus remarquables utilisation de décor dans l'architecture est sans doute le mihrab de la mosquée Sidi Oqba de Kairouan (Tunisie, IXème s. Après J. -C. ), orné à ce jour de 161 carreaux à décor de lustre métallique, présentant soit un décor monochrome vert, soit un décor polychrome vert, brun et ocre jaune. L'analyse physico-chimique a permis d'établir qu'ils étaient issus d'une même production. Par ailleurs, l'étude comparative de tessons à décor de lustre métallique (Mésopotamie, IXème-Xème s. ), mis au jour en Irak, a montré que les carreaux de Kairouan ont bien été fabriqués en Mésopotamie, dans un grand centre de production de l'époque (Bagdad, Samarra. . . )[. . . ]L'etude optique de décors de lustre métallique et l'approche théorique (Théorie de Mie et milieu effectif) ont permis de déterminer que la couleur du décor en lumière diffuse dépend des propriétés d'absorption de la lumière par les colloi͏̈des du Cu° et/ou d'Ag° et la couleur du reflet mé tallique découle des propriétés de reflexion dela lumière par ces mêmes colloi͏̈des métalliques. Les principaux facteurs qui déterminent ces propriétés sont la nature de la glaçure et la distribution du cuivre et de l'argent.
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Nawaf, Abdallah. ""Le rôle pédagogique et politique d'Al-Azhar entre la puissance étatique (sulṭān) et la communauté (¨Ǧamaʿa), depuis sa création à l'époque fatimide, 361H/972, jusqu'à l'expédition française, 1216H/1801"." Paris 1, 1989. http://www.theses.fr/1989PA010575.
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Depuis sa création al-Azhar a joué un rôle politique et pédagogique dans la vie de la société égyptienne et, partant, dans le monde islamique; dans toute l'histoire de l'Islam, aucune mosquée ne peut l'égaler. Al-Azhar créee par les fatimides, fut la première université dans l'Histoire de l'Islam. Mais elle est devenue l'université et le bastion de la doctrine Isma'ilite chi'ite, le lieu où sont formés les dirigeants fatimides et leurs générations, le centre d'attraction des égyptiens grâce aux cérémonies religieuses qui s'y tenaient. A la seconde période, intitulée l'époque des sultans, al-Azhar joua un rôle différent face aux états régnants à cette ère : a l'époque Ayyoubide, al-Azhar plongea dans la négligence et l'oubli durant un siècle. A l'époque Mamlouke, al-Azhar vit son siècle d'or. A l'époque ottomane, le rôle politique d'al-Azhar s'accroît tandis que son rôle pédagogique régresse. Durant l'expédition française, le rôle politique officiel et populaire d'al-Azhar s'est accru, mais son rôle scientifique - déjà limite - avait disparu. Malgré le rôle politique et pédagogique impressionnant d'al-Azhar, tout au long de notre étude, on constate qu'elle a toujours souffert d'une crise au niveau de la liberté de pensée et d’expressionSince it's foundation al-Azhar played a great politics and pedagogic role, wherever, in the history of Islam and his community. In the Fatimid time the Azhar becomes the first university in Islam, in which the elit's generations Fatimid (chi’ite isma'ilite especially) were formed and diplomed. In the second time ( called the sultanate time ) the Azhar plaged a different role towards the differents dynasty in place : - during the Ayyobid time al-Azhar has been negleted and forgehen. In the mamlouk's time al-Azhar lived his golden century. In the ottoman time the political role of al-Azhar has been increased while the pedagogic's has been decreased. - during the French expedition the politic's role has been increased officially and in the popular ranks, while it's scientific role-already limited-has been disappeared. In-spite of it's rayonant politics and pedagogic role during all this time, neverthless, we notice that the freedom of thought and expression has been suffering a great deal
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Hayes, Kenneth. "The Wooden Hypostyle Mosques Of Anatolia: Mosque- And State-building Under Mongol Suzerainty." Phd thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612251/index.pdf.
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This dissertation examines five wooden hypostyle mosques built in Anatolia during the second half of the seventh/thirteenth century: the Sahip Ata Cami in Konya (656/1258)the Ulu Camis of Afyon (671/1272) and Sivrihisar (673/1274-75)
the Ahi Serefettin Cami in Ankara (689/1289-90)
and the Esrefoglu Cami in Beysehir (696-698/1296-99). It aims primarily to explain how the condition of suzerainty prevailing after the Mongol Conquest in 641/1243 lead to the introduction of a new, wooden type of construction and caused it to proliferate. The dissertation employs a cultural-mode-of-production analysis to understand the circumstances of the type&rsquo
s introduction, with special emphasis on the place of wood in Islamic sacred building, the crisis of Islam after the Conquest, the cultural parameters of Seljuk patronage and the character of Mongol suzerainty.
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Buhlfaia, Saeid Ali. "Historical Background Of Libyan Mosque Architecture: Assessment And Criticism Of Mosques In Ajdabiya City." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12607855/index.pdf.
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The study attempts to trace the development of mosque architecture in Islamic history, in modern architecture in the world, specifically focusing on the history of the mosque in Libya. It investigates whether the conformity of mosque components and finishing is due to historic, current and local Islamic prescriptionsdue to functional purposes and necessities, or merely as an imitation of the stereotype styles for loyalty to mental and habitual traditions regardless of functions. The main objective of this thesis is to study &lsquo
the lack of innovation&rsquo
in mosque architecture, especially in the Libyan case. The thesis investigates the factors which may have caused this phenomenon and attempts to explore whether there is possibility to innovate mosque design. For this end, the thesis analyzes and evaluates urban, spatial, architectural and performance properties of the existing mosques in city of Ajdabiya in Libya, the results of which are expected to help architects in developing the innovations in mosque design. Finally, the study asserts that acceptance of innovation is possible under the given circumstances: there are differences from one mosque to another, there are variations of mosque elements in terms of type and form, already varying from region to region. The main reasons for the absence of innovations are found to be due to unqualified designers who lack creativity, fear for the vulnerability of the heritage and some misconceptions and misinterpretations in terms of religious prescriptions.
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Haroon, Hamidah. "Transformation of Kowloon mosque and Islamic centre." Thesis, Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945920.
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Nouiouar, Youssef. "La problématique de la gestion du culte musulman en france." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30018.
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La recherche s’intéresse à la place de l'islam en France et les problèmes qu'il soulevè dans une société sécularisée, principalement la problématique de la gestion du culte musulman: L’organisation du culte musulman en France s’est développée en lien avec une actualité nationale et internationale. La recherche essayera de mettre en lumière le rôle des différentes acteurs qui participent à cette gestion et le sens qu'ils donnent à leurs actions: Gouvernement, collectivités locales,associations cultuels, pays d'émigrations musulmanes,organisations etc. Le sujet est à la croisée de plusieurs disciplines : sociologie politique, sociologie religieuse, sociologie de l’immigration, administration territoriale, droit, théologie etc“The Muslim issue” stands in the very centre of the public debate in France. Studies andexpert reports are more and more numerous as a response to the academic interest and politicaldemand.It is to be noted that this issue is often studiedin relation to a given social or political reality,namely the surroundings areas of the Islamic creed, the status of women within the Muslim Faith,secularism and Muslim Faith and the issue of religious freedom, religious extremism, how to be aMuslim in France…Few research works however have considered the managing issue of theMuslim Faith in France.Scanning the still ongoing secularisation process of the Muslim creed inFrance , our research work deals with and draws a distinction on two closely linked different trendsconcerning how the Muslim Faith is organised :a mobilisation “from the higher levels of theMuslim society” backed by political and security considerations in combination with a “lowerlevels” originated mobilisation of the Muslim leadership to respondto the needs for religious dutiesand the necessary cultural transmission towards the newer generations. The interactions at playwithin the Muslim cult places and the officials organising the Muslim creed in France , thecontestfor the leadership of the Muslim standing ,the patterns of organizing and gathering funds forthe mosques, the meaning given to their dealings by the Muslim leaders , those are the manyquestions purporting to our attempt at decoding the situation. Thus the gist of our study focusesupon some topical issues concerning namely§ Muslim ranking officials and the different faces of the imam profession in France.§ the managing of the mosques and Muslim cultural associations as they are a meeting pointof the Muslims’ interests and the active political players’.§ finally the part played by the French State and the states subject to Muslim immigration inthis managing.The research spectrum is widespread and deals with several incidental issues, each of thesecould valuably lead to separate studies. We are facing a vast project which implies the engagementof several human and financial resources as well as the involvement of several research units for along duration.We are deeply aware that our study is an attempt to give a general view of the managingorganisation as regards the Muslim cult in France and the trends that are at play at the beginning ofthe 21st century
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Ben, Laden Mohamed. "Les agrandissements du Haram mecquois : 1955-1992." Paris 4, 2005. http://www.theses.fr/2005PA040036.
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Les structures urbaines et les équipements religieux de la Mecque sont devenus inadaptés face à l'énorme accroissement du nombre de pèlerins. L'insuffisance des capacités d'accueil est devenue de plus en plus cruciale. L'agrandissement de la Mosquée Sacrée s'est imposé au fur et à mesure comme une nécessité absolue. Mais la tâche était ardue étant donné la nature du site, ses propriétés géographiques et les problèmes d'expropriation. Cette étude analyse dans le détail les différents projets d'agrandissement de la Mosquée Sacrée de la Mecque (appelée Haram) qui ont successivement vu le jour et ont abouti à une transformation complète des structures existantes héritées de la période ottomane. Elle montre que ces projets ont eu lieu dans le cadre d'un essor économique général qui s'est notamment manifesté par une urbanisation accélérée et une modernisation engagée. Les différentes phases d'agrandissement de la Mosquée Sacrée ont elles-mêmes induit des dynamiques urbaines et économiques très fortes dans la ville sainteThe Mecca's urban structures and other civic facilities aimed to support the performance of religious obligations and rituals are becoming inadequate to accommodate and cope with the thronged increase in the number of pilgrims. Thus an extension of the Holy Mosque on a regular basis has become inevitably essential. Nevertheless, the task at each extension in the past was extremely arduous in view of the site nature; its geographical structure particularly, when the pilgrims have never been stopped, even on a single occasion, from performing their uninterrupted sacred rites. The study analyses in detail the various extension projects of Mecca's Sacred Mosque (called the Haram) that were implemented in previous eras and led to a complete transformation of existing structures inherited from Ottoman period. It shows how these projects took place within the scope of general economic growth, which considerably appeared through accelerated urbanization and engaged the modernization. Hajj and Umra are the famous seasons in which the true followers (Pilgrims) come from all corners of the world to win Blessings of the Allah and those who host them are pleased to serve them by booming their lucrative economic activities. The various extension stages of the sacred Mosque have themselves brought powerful economical and urban dynamics to the Holy city itself. Some of the allied and support service projects of the extension programs (which are the prime subject of this study) have added a lot to make the Holy city more unique with respect to its glorious nature and magnificent geophysical location
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Rasdi, Tajuddin Mohamad. "A theory of mosque architecture with special emphasis on the problems of designing mosques for the modern Sunni Muslim society." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/26865.
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The primary aim of the thesis is the development of an architectural framework for planning and designing mosques from the orthodox Sunni Islamic perspective. In the light of the present resurgence in Islamic thoughts towards a return to the fundamental teachings of the Kur'an and the Prophet Muhammad's Sunna, the role and design of mosques have been questioned as to whether they fulfil the eternal values of Islam for Muslims living in the modern world. A survey of the literature on mosques suggests two different concerns about the idea of the mosque and its purpose. One view, which is mostly held by the public at large, professional architects supported by architectural historians, maintains that the mosque is a house of God whose main function is to cater for the performance of prayers. The other view, which is mostly held by Muslim intellectuals, maintains that the mosque's main role should be directed towards the development of the Muslim community in all aspects of life. The thesis adopts the approach that the design of mosques must be based on its eternal idea interpreted within the constraints of the needs of the modern Muslim society. The eternal idea of the mosque is derived from an understanding of the Prophet's conception of the mosque and the historical needs in his life time. The eternal idea of the mosque is also based on the meanings of worship in Islam which comprises the rituals associated with the mosque and the Muslim's individual and social obligations interpreted within the total framework of Islam.
15
Al, Tamimi Ibrahim. "Roslagen Mosque." Thesis, KTH, Arkitektur, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-96454.
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A room for meditation and remembering Allah,where spiritual qualities unified in architectural and artistic style.The simple origin of the mosque is the prophet Muhammad's mosque in Medina,which was built from mud-bricks walls and palm-tree trunks and fibre for roofing,it has evolved into an intricate system of spatial designing and decorative creativity.This Project is located at Stockholm Northern outer suburb of Österåker, to house the Muslim community's association offices and mosque , with total area of sqm.1700.500 -700 persons are estimated to gather in high time feasts' services.The minaret and the dome are in abstraction form , Mihrab and Minbar "a raised structure similar to a pulpit from where the Friday sermon is given" at the Qiblah "southern" wall made of painted wood work in Arabesque .Mosques are centres for Muslim community gatherings,both social and cultural .They also functioned as ”Madrasah” for weekend's Quranic classes .
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Batuayour, Abdullah. "Community Mosque." The University of Arizona, 1988. http://hdl.handle.net/10150/555214.
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Sèze, Romain. "Être imam en France : l'exercice de l'autorité à l'épreuve de la disparition de l'évidence religieuse." Paris, EHESS, 2012. http://www.theses.fr/2012EHES0141.
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En France, les imams sont devenus un sujet important du débat public depuis les années 1990. En dépit des controverses dont ils sont chroniquement la cible, très peu d'enquêtes de terrain leurs ont été consacrées jusqu'à présent. C'est à partir d'investigations menées auprès de trente imams que cette recherche propose d'analyser la sécularisation du magistère islamique, en observant comment les imams ajustent leurs pratiques de domination aux mutations religieuses contemporaines et à la place particulière occupée par l'islam dans la société française. La thèse centrale défendue dans cette étude est la suivante : les imams sont les agents du formatage de l'islam, c'est-à-dire de l'intégration de l'islam dans des paradigmes communs aux autres religions. Mettre à jour ce rôle clé permettra de dresser un état des lieux objectif sur la place des imams dans la structuration du fait islamique en France, et d'enrichir les débats contemporains en sociologie des religions à partir des éclairages inédits offerts par ce terrain encore mal connuAlthough imams have been an important and controversial topic of much public debate since the 1990s, very few investigations have actually been devoted to them. With an investigation into thirty imams, this research analyzes the secularization of the Imamate from a "bottom up" perspective and examines how imam's practices of domination adjust to contemporary religious changes and to the special place occupied by Islam in French society. The central thesis advanced by this research is as follows : Imams are agents of Islam's formatting, i. E. The integration of Islam in common paradigms with other religious. Exposing the key role of these actors will provide an objective state of affairs on their place in the structuring of Islam in France, and will enrich contemporary debates in the sociology of religion through the insights offered by this poorly known field
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Ollagnier, Céline. "De Kairouan (Tunisie) à Shahrisabz (Ouzbékistan), contribution à la sauvegarde des sources documentaires de l'humanité." Bordeaux 3, 2010. http://www.theses.fr/2010BOR30079.
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L’enjeu de ce travail de thèse est d’apporter une contribution à la sauvegarde de ce que l’Unesco désigne sous le nom de « sources documentaires de l’Humanité ». Avant toute chose, précisons que la recherche s’est développée à partir de deux sites majeurs du patrimoine culturel, inscrits sur la Liste du Patrimoine Mondial de l’Unesco. L’investigation concerne la conservation d’un matériau composite du passé, véritable « fil rouge » de notre démarche, la céramique glaçurée de l’architecture. Le travail comporte deux parties : La première concerne la re-création d’un décor de lustre métallique, technique céramique dont le résultat a visé à associer, à l’issue d’une même cuisson, sur un même carreau, des reflets métalliques de différentes couleurs, comme c’est le cas pour la « référence » choisie : les décors des carreaux du mihrab de la Grande Mosquée Sidi Oqba de Kairouan (862-863 ap. J. C. , Tunisie). Le savoir-faire à conserver est exceptionnel et correspond à l’une des inventions les plus complexes et géniales de l’Islam médiéval. La deuxième considère le problème de la conservation d’un ensemble menacé par le changement climatique en cours : 600 m2 de revêtements de céramiques glaçurées de la zone des bassins du palais de Timour, l’Ak Saray de Shahrisabz, près de Samarcande en Ouzbékistan, édifié entre 1378 et 1405 ap. J. C. L’instruction du dossier de conservation, opportunément soutenue par le Conseil Général de la Dordogne et l’Unesco est sur le point de se transformer en un programme qui s’étendra sur trois années. D’ores et déjà, il a donné lieu la construction d’une base de données scientifiques, d’expertises et à la création d’un prototype de « musée virtuel » de la Culture Timouride (www. Culture-timouride. Com)The stake in this phD is to make a contribution to the protection of this part of the Cultural Heritage which Unesco appoints under the name of "Documentary Sources of Humanity". Before anything, let us specify that the research was developed from two major sites of the cultural heritage, registered on the UNESCO world Heritage List. The investigation concerns the preservation of a composite material of the past, the real "red thread" of our approach, architecture glazed ceramic. The work contains two parts : The first one concerns the re-creation of a metallic luster glazed ceramic, ceramic technique of which aimed at associating, during the same firing, on the same tile, metallic reflections of various colors, as it is the case for the chosen "reference": the metallic luster tiles of the mihrab of the Big Mosque Sidi Oqba in Kairouan (862-863 A. D. , Tunisia). The know-how to be preserved is exceptional and corresponds to one of the most complex and most brilliant inventions of medieval Islam. The second considers the problem of the preservation of a site threatened by the current climate change: 600 m2 of the glazed ceramic pavement of the ponds of Ak Saray, Timour palace, in Shahrisabz, near Samarcande in Uzbekistan, built between 1378 and 1405 A. D. The instruction of the conservation report, conveniently supported by the General Council of Dordogne and Unesco is about to be transformed into a program which will extend over three years. It already, gave the construction of a scientific data base, expertise and the creation of a prototype of "virtual museum" of the Timurid Culture (www. Culture-timouride. Com)
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Munkelwitz, Karl Prescott 1973. "A mosque for Brooklyn." Thesis, Massachusetts Institute of Technology, 2004. http://hdl.handle.net/1721.1/30080.
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Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 2004.Includes bibliographical references (leaves 63-64).
This thesis explores the design of the urban mosque within the context of the American city. It cngagcs ideas about the typology of the mosque, its functional and religious requirements as well as its cultural variations, and looks at how these are translated and merged across cultures. It traces the history of the mosque in New York City and attempts to identify emergent forms for the American mosque. The ultimate goal is a design that is connected to the cultural landscape of Brooklyn and specific to the Muslim community.
by Karl Prescott Munkelwitz.
M.Arch.
20
Pino, Marianna. "Mosquées à Milan : la construction géographique du droit à la ville." Thesis, Paris Est, 2014. http://www.theses.fr/2014PEST1036.
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La thèse décrit et analyse la géographie des mosquées en Italie, un sujet d'une grande pertinence et originalité, en particulier en ce qui concerne le champ d'application des études géographiques. C'est un sujet qui a été étudiée dans d'autres pays européens, et pas seulement, alors que l'urgence en Italie est de plus en plus stricte. Une telle urgence est déterminée par les changements rapides de l'immigration qui ont touché le territoire italien. La centralité de la composante musulmane parmi les étrangers vivant en Italie est désormais une réalité, il suffit de penser à l'affirmation de l'islam comme la deuxième religion plus populaire en Italie, et il est prévu que ça se renforce au cours des prochaines générations. Sur la base de ces considérations, cette thèse retrace ce qui a été le processus de création des mosquées en Italie, à travers l'étude des cas exemplaires, et elle analyse l'impact qu'une telle présence a eu sur le territoire italien, en particulier dans les zones urbaines de Milan. Ce travail montre en effet le «processus de la manifestation visible » qu'une religion, absent du paysage italien jusqu'à il y a quelques décennies, empreinte sur le sol, d'un point de vue privilégié, au cœur de lieux de culte, les mosquées. Le cœur de ce travail reflète sur la taille de la « construction de l'espace » mis en évidence par la construction de mosquées. En fait, les conflits qui accompagnent souvent la proposition ou la création de mosquées montrent que pas tout le monde a « droit à la ville » ou à une « place » dans l'espace d'une manière égale. Et la construction de ce droit implique le partage d'un éventail d'acteurs, discours ( normatifs et de représentation mentale de l'espace ) et de dispositifs spatiaux qui mènent à la légitimité de cette présence. Les mosquées ne sont pas seulement le symbole de la présence des musulmans en Europe. Grâce à eux, on peut lire la position des musulmans dans la société italienne. La construction de mosquées devrait être la transition de l'ère d'une installation spontanée d'une minorité religieuse récemment arrivée au moment de l'institutionnalisation, de l'attribution d'un «lieu» reconnue et légitime. Par conséquent, la transition du moment de l'hospitalité, où la présence est temporaire et révocable, et l'accueil est « toléré », au «temps du droit à la ville» et de la reconnaissance. Le passage de l'islam de la sphère privé à la sphère publique. Les salles de prière dans les villes italiennes, dans ce cas précis, à Milan, qui ont toujours été des lieux précaires et résiduelles (des sous-sols, garages, etc.) celles-ci représentent les premières phases d'une installation des musulmans dans l'espace urbain. Une installation à peine visible et peu organisée et vue par les institutions et la société d'une façon presque bienveillante et curieuse, un regard exotique à la diversité, sans grandes réactions négatives. Dans cette première période, même des accords pour la construction de nouvelles mosquées ad hoc ont été effectivement atteints.La mosquée de Milan, cependant, a été fondée d'une manière presque accidentelle, et assez peu a été dit de ce sujet jusqu'à ce que son inauguration. La mosquée de Rome est, au contraire, plus le résultat de l'institutionnalisation, mais surtout des relations internationales (c'est à dire les bonnes relations entre l'Italie et le Moyen-Orient, encore plus important au cours de la crise pétrolière de 1973) plutôt que de la présence de la communauté musulmane locale. Les conflits sont plutôt déclenchés au moment de la reconnaissance et l'institutionnalisation, quand une présence que l'on croyait peut être temporaire ou accidentelle devient stable, organisée, visible et centrale. En outre, dans le même temps la minorité musulmane est dotée d'une connotation négative à la suite des événements tragiques liés au terrorisme international et les conflits qui en découlentThe thesis describes and analyzes the geography of mosques in Italy, a topic of great relevance and originality, in particular as regards the scope of geographical studies. This is a topic that has been investigated in other European countries, and beyond, while its urgency in Italy is becoming more stringent. Such an urgency is determined by the rapid immigration changes that have affected the Italian territory. The centrality of the Muslim component among foreigners living in Italy is now a reality, suffice to think to the affirmation of Islam as the second most popular religion in Italy, and it is expected to grow stronger during the next generations. On the grounds of these considerations, this thesis traces what the process of establishment of mosques in Italy was, by means of the study of case studies, and it analyzes the impact that such a presence has had upon the Italian territory, particularly in the urban context of the city of Milan. This work indeed shows the process of a visible manifestation that a religion, absent until a few decades ago in the Italian landscape, imprints upon the ground, from a privileged point of view, the places of worship, that is mosques. The heart of this work reflects the size of the "construction of space" highlighted by the construction of mosques. In fact, the heated debates that often accompany the proposal or the creation of mosques show that not everyone has equal "rights to the city" or to a "place" in space. And the construction of this right implies the sharing of a range of actors, discourses (the legal and mental representation of space) and for space leading to the legitimacy of this presence. Mosques are not only the symbol of the presence of Muslims in Europe. Through them one can read the position of Muslims in Italian society. The construction of mosques should represent the transition from an era of spontaneous settlement of a religious minority recently arrived at the time of institutionalization, with the attribution instead of a recognized and legitimate "place." Hence, the transition from the time of hospitality, in which the presence is temporary and revocable, and the welcome is "tolerated," to the "time of the right to the city" and recognition. This is the transition from the private to the public sphere of Islam. From the initial fate of the prayer rooms in the Italian cities, in this specific case in Milan, which are precarious and residual places (i.e. basements, garages, etc.). These represent the first phases of the settlement of Muslims in the urban space. A barely visible settlement and poorly organized, seen by the institutions and society in an almost benevolent and curious way, an exotic gaze towards diversity, with no major negative reactions. In this early period agreements were even actually reached for the new construction of purpose-built mosques. The mosque in Milan, however, was founded in an almost accidental manner, and rather little had been said about it until its inauguration. The Mosque of Rome is, instead, more the result of institutionalization, but mostly of international relations (i.e. the good relations between Italy and the Middle East, even more important during the 1973 oil crisis) than the presence of the local Muslim community. Conflicts are instead unleashed at the time of recognition and institutionalization, when a presence that was thought might be temporary or accidental becomes stable, organized, visible and centrally located. Furthermore, at the same time the Muslim minority is endowed with a negative connotation as a result of the tragic events relating to international terrorism and the ensuing conflicts
21
Clévenot, Dominique. "Une esthétique du voile : réflexion sur la figure du plan dans l'art arabo-islamique." Paris 1, 1988. http://www.theses.fr/1988PA010590.
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L'un des traits dominants de l'art arabo-islamique est sa propension a jouer de la bidimensionalité, a être un art de la surface. Comment comprendre cette caractéristique ? Pour répondre à cette question, trois domaines artistiques ont tour à tour été abordés : celui de l'architecture de la mosquée hypostyle arabe, celui de la représentation figurée, notamment la peinture d'illustration au XIIIe siècle, et enfin celui des arts de la ligne, qui regroupent l'arabesque végétale, l'entrelacs géométrique et la calligraphie. Dans ces trois domaines l'importance de la bidimensionalité peut se comprendre comme le produit d'un héritage artistique. Mais si l'histoire peut rendre compte de l'origine d'une forme, elle ne suffit pas pour en éclairer la fonction ou la signification. Pour ce faire il faut interroger le contexte culturel, à savoir en ce cas le système de pensée qu'est l'islam. Or, selon cette approche, la bidimensionalité apparait remplir dans l'art arabo-islamique une fonction esthétique majeure : ce que nous appelons la "figure du plan" se révéler être l'équivalent plastique du concept islamique de "voile" (hijab), écran tendu entre le visible et l'invisible, mais écran sur lequel s'inscrivent les tentations du regard (mystique)One of the main features of arabo-islamic art is its propensity to play on bidimensionality, to be a surface art. How can this caracteristic be understood ? To answer this question, three artistic domains have been evoqued : that of the hypostyle arab mosque architecture, that of figurative representation, particularly illustrative painting of the xiii cy. , and finally that of linear arts, which include vegetal arabesque, geometric interlace and calligraphy. In these three domains the importance of bidimensionality may be understood as the product of an artistic legacy. But if history may account for the origin of a given form, it is not sufficient to elucidate its fonction or signification. In order to do so, one must consider the cultural context, in this case the islamic system of thought. According to this approach, bidimensionality seems to fulfill in arabo-islamic art a major aesthetic fonction : what we call "the figure of the plain" shows itself to be the plastic equivalent of the islamic concept of "the veil" (hijab), a screen placed between the visible and the invisible, but a screen upon which are inscribed the (mystical) temptations to perceve
22
Alsaawi, Ali Abdulkarim A. "Imams' language use in mosque sermons." Thesis, University of Newcastle upon Tyne, 2017. http://hdl.handle.net/10443/3985.
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Religion plays a pivotal role in some societies, but the interaction between language and religion from a bilingualism perspective has not been fully explored. The overlap between the two, including “the way that religion and language interact to produce language contact” (Spolsky, 2003, p. 81), has recently been considered by Omoniyi and Fishman (2006). Many studies have been conducted regarding language use within institutional settings, such as schools, universities, workplaces and courtrooms. However, less attention has been paid to language use outside of these settings, such as within religious contexts, although mosques are viewed as institutional in nature. In particular, imams may switch between languages in their sermons in the mosque, perhaps similar to priests’ practices in churches where they may switch between Latin and English. The shortage of such studies regarding this phenomenon could be a result of the assumption that secularism is increasingly dominant and widespread, especially in Europe. This assumption can lead to an underestimation of the depth of religion in peoples’ lives and of the significance of the languages to express it. Another salient aspect may be that prayers tend not to change much over time and thus there is no need for such studies to be conducted. Yet, this is not actually true, especially in the case of Friday sermons, which tend to be less formulaic than prayers and in which ordinary talk also occurs. To explore this phenomenon, a qualitative study was undertaken by means of simulated recall interviews and non-participant observation with imams (n=10) and mosque audiences (n=7). The study reveals that employing more than one language in one-way religious speech is a means of increasing historical authenticity, exposing audiences to Arabic, overcoming a lack of easy equivalents in English (such as for the word bidah), emphasizing religious authority (given the very close links between Arabic and Islam), an assumption of audiences’ knowledge of some Arabic features (mostly in the form of words), or accommodating the iv diverse backgrounds of the audience, some of whom have knowledge of Arabic. This has been described as having spiritual, historical and emotional significance, invoking religious links associated between Arabic and Islam. Stakeholders, especially audiences, claim benefits beyond the language used in the sermons themselves. Imams, in addition, also tend to see the use of both English and Arabic as socially and culturally salient, a means of uniting people in an otherwise often fractured world, or one frequently presented as such in the media. Attitudes towards this phenomenon in mosques have been reported by all those involved as being very positive.
23
North, Cornelius William. "Muslims in Birmingham : religious activity in mosques and para-mosques." Thesis, University of Birmingham, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497864.
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The original intention of this thesis was to record the Muslim dimension of religious faith that is not to be found in Sir Richard O'Brien's report Faith in the City of Birmingham. The work therefore opens with an overview of Muslim settlement in Birmingham. The thesis asserts that religious activity can be found most obviously in Mosques, but is also present in what has been described as `para-mosques'. Section one, consisting of the first five chapters, is therefore a study of the four major mosque groupings in the City and of the Islamic education which is common to them all. Section two consisting of chapters six, seven and eight is a study of para-mosques. Chapter six describes an important free standing para-mosque in the district of Balsall Heath. Chapter seven describes two para-mosques that are sponsored by and administratively connected with specific mosques in the districts of Alum Rock and Small Heath. Chapter, eight asserts that the major thrust of the Muslim Education Consultative Committee's religious activities can be interpreted as the function of a specialist para-mosque targetting the interests of Muslims in state education. The religious activity to be found in both mosques and para-mosques is of two kinds. Prior to the turn of the fifteenth Islamic century, most religious activity was a transplant of worship and religious teaching from the subcontinent characterised by adherence to tradition This type of activity continues, but from about 1979, has been supplemented by activity - still religious - but qualitatively different inasmuch as it is designed to meet the contemporary and situational needs of the whole local community. This latter activity is characterised by creative adaptation. These two modes of religious activity do not exclude each other; both can sometimes be found in the same religious organisation and on the same premises. The same individuals are frequently involved actively in both modes. Both modes are to be found across the spectrum of differences in religious practice to be found within the Sunni community of Birmingham. The research provides evidence of the growing assertion of a Muslim identity based not on ethnicity but on religion. Attention is drawn to the important part played by religious activity in giving Muslims the necessary cohesion and self confidence to overcome the difficulties associated with permanent settlement in Birmingham and with the acquisition of British citizenship for their families. In this connection four local strategies for developing an appropriate form of Muslim identity are described, varying from religious encapsulation to active cooperation with the host community in the sphere of Muslim-Christian relations.
24
Yildiz, Davut. "Religious Community And Practices: A Comparative Study Of Funeral Ceremonies At The Kocatepe Mosque And The Hacibayram Mosque." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613260/index.pdf.
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In this thesis, I intend to examine differences between religious communities and
practices through a comparative study of funeral ceremonies performed at
Hacibayram and Kocatepe Mosques in Ankara. The ethnographic data, which have
been collected through eighty-seven funeral ceremony that I attended in these two
mosques, shows that there are repetitive patterns among funeral ceremonies
performed in the same mosque. When we compare the ceremonial patterns in
Hacibayram Mosque and Kocatepe Mosque, it is observed that funeral ceremonies
performed in these two mosques is differentiated in terms of material culture,
gender and sentiments. There are different variables for these ritual differentiations,
such as the nature and composition of a religious community frequenting a mosque,
and the meanings and traditions ascribed to a mosque, which affect the way in
which prayers are perceived and practiced.
Besides, it is also realized that repetitive patterns among funeral ceremonies
performed in the same mosque may even differentiate, because of social status and
worldview of deceased and mourners.
25
Sakr, Yasir M. (Yasir Mohammad). "The mosque between modernity and tradition : a study of recent designs of mosque architecture in the Muslim world." Thesis, Massachusetts Institute of Technology, 1987. http://hdl.handle.net/1721.1/69698.
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KHAN, AMIR Nawaz. "ADAPTATION OF MOSQUE DESIGN FOR AMERICAN MUSLIMS." University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1092919511.
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Chohan, Shaakira. "Quintessence of faith: A mosque for Khayelitsha." Master's thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/18709.
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Muhammad sat shivering as he told his wife about the revelation he had received. It was his habit to retreat to the Cave of Hira where he would meditate for days. It was on one of such meditations that the angel Gabriel came to him with Divine Revelation. This was the beginning of many more revelations which would make up the Holy Quran in its entirety. This was the birth of Islam, a religion, a way of life. After years of rejection and persecution in Mecca, God instructed Muhammed (PBUH) and his followers to migrate to Medina. It was in Medina that it was decided to build a place of prayer, and so began the "architecture" of the world's first mosque.
28
Rouadjia, Ahmed. "La construction des mosquées à Constantine (1962-1984)." Paris 7, 1989. http://www.theses.fr/1989PA070035.
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29
Pangarsa, Galih Widjil. "Architecture des mosquées de Lombok : évolutions et symbolique." Paris, EHESS, 1992. http://www.theses.fr/1992EHES0324.
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Ce travail est consacre d'abord a l'etude des evolutions architecturales et ensuite a leur symbolique. Essayant d'illustrer l'arriere plan geo-historique, l'etude commencera par un apercu generale de l'ile, pour mieux comprendre comment l'islam venu de java s'est developpe a partir du wvie s. La religion a evolue progressivement au debut du xxe s, nourrie par la reforme des tuan guru, ulema de l'ile connus comme les wektu-lima, qui se sont opposes aux traditionalistes, les waktu-telu. Ce mouvement arriva a son apogee dans les annees 30. Avec une courte quelques temps apres la guerre du pacifique, dans les annees 1960, les reformistes ont veritablement gagne le terrain. L'architecture des mosquees a evolue paralellement avec ces tendances sociales : les styles et les notions d'espace et de forme ont ete changes suivant les developpements de l'islam dans la societe. Les premieres mosquees de lombok conservaient les formes derivees des mosquees javanaises tout en les melangeant avec les anciennes conceptions pre-islamiques d'espace et de forme; mais elle commencait a evoluer egalement au debut du xxes.
30
Ismail, Alice S. "The influence of Islamic political ideology on the design of state mosques in West Malaysia (1957-2003)." Queensland University of Technology, 2008. http://eprints.qut.edu.au/19371/.
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This research begins with the assumption that the political ideology of Malaysian leaders influences the design of state mosques and seeks to investigate the relationship between Malaysian leaders political ideas of Islam and their influence on the design of state mosques in Malaysia. Even though studies undertaken of state mosque in other Muslim countries show a relationship between state mosque and politics, there are no studies that describe the influence of politics on the state mosques in Malaysia. To date, the research on the state mosque in Malaysia focuses on six main aspects: these are descriptions of the state mosque in regard to its historical development; documentation of the state mosque in the form of measured drawings; classification of state mosque styles; theory for designing the state mosque based on religious sources; discussion on the technical aspects of the state mosque design; and discourse on the role and function of the state mosque in relation to social aspects. In contrast, the aim of this research is to determine: How are the leaders political ideas of Islam expressed through the design of state mosques in West Malaysia? A case study approach as defined by Yin (2003) was applied. Evidence for the case studies has been collected from archival records to gather data regarding political development and building policy which relates to three prominent leaders in Malaysia –Tunku Abdul Rahman, Tun Abdul Razak and Tun Mahathir Mohamad - while on-site observation, state mosque documents and interview were methods to collect evidence for three state mosques in Malaysia, which are the National Mosque, Penang State Mosque and Putra Mosque. Since this research deals with specific interpretations of the state mosque as a social-physical phenomenon and the need to understand how the structural relationship exists between the state mosques and social culture, a multi-disciplinary logic of inquiry combining the interpretive and structuralist paradigms was adopted. In association, a framework incorporating both semiotics and hermeneutics were developed to analyse, firstly, the symbolic meaning embedded in the design of the state mosques and their mundane settings and, secondly, to reveal the leaders intentions and associated actions during the creation of the state mosques. An analysis of the data exposed that there is a dialectic relationship between the leaders and the design of the state mosque in the period of post-independence in Western Malaysia. The investigation of the three state mosques also suggested that the political ideas of Islam as propounded by Malaysian leaders have a profound effect on determining the design of the state mosque. This study, therefore, offers new insights, which not only add to knowledge in this field by widening and strengthening the understanding of political and architectural historical theory in Malaysia, but also are valuable for range of associated fields including architectural semiotics and non verbal communication. This is because this research reveals deep understandings of the built form and material environment operating as a sign in a cultural and social context.
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Halabi, Wael Saleh. "Overcrowding and the Holy Mosque, Makkah, Saudi Arabia." Thesis, University of Newcastle Upon Tyne, 2006. http://hdl.handle.net/10443/947.
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The Holy Mosque in Makkah determines the direction in which all Muslims face five times daily in their "obligatory prayers." In addition, millions of Muslims visit this site annually as the culmination of their religious life; it is obligatory for every Muslim to visit the Holy Lands as a lifetime journey. Therefore, people of different nationalities and cultures mix continuously in this unique place. The large number of people who would occupy the Holy Mosque building at the same time, however, causes overcrowding since some activities can only be performed in particular places in this building, and in a specific sequence. This thesis holds that this traditional practice is no longer a feasible option as the building has reached vast proportions that challenge the natural physical boundaries of the site; understanding and managing the overcrowding problem in a sensible manner is the most appropriate solution. However, the study has a broader significance. It enquired into the general social and cultural aspects of human behaviour within architectural settings that are dedicated to a special function. Another research theme relates to the physical standards required for the movement of large crowds within confined spaces. It was found that while the overcrowding problems that occur at some of the Holy Mosque gates and at places inside the building depend on the time of the year. This overcrowding is strongly affected by worshippers' behaviour. According to American and British design standards, the current overcrowding situation at the Holy Mosque falls into the "Level of Service F" category in general, and worse than that in specific cases, which means that it is dangerously overcrowded. The study goes on to argue that the mosque as a building type ought to have official design standards that would ensure the optimal conditions for safe religious practice by taking account of human behaviour in crowded conditions. The study also draws on a brief strategic plan that should be developed and followed in order to resolve the overcrowding problem at the Holy Mosque.
32
Eskandari, Maryam S. M. Massachusetts Institute of Technology. "Women places and spaces in contemporary American mosque." Thesis, Massachusetts Institute of Technology, 2011. http://hdl.handle.net/1721.1/65546.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2011.Cataloged from PDF version of thesis.
Includes bibliographical references (p. 104).
There is an ever-present demand for Mosques in American cities to accommodate the more than 8 percent of the American population that are Muslims; the majority of which are American-born Muslims or American converts. However, Muslim-American communities have implemented the same architectural vocabulary of mosques seen in the Middle East into their American neighborhoods. Nevertheless, this architectural transplantation from the Middle East to America does not come without problems. The weaving of Middle Eastern architectural culture with an American application of Islam, which is prominent within Modern American society, gives rise to internal tensions felt within the community, in particular to the issue of Muslim women's' place in community mosques. Through the numerous case studies and investigations of the American Mosques that I documented, it is clear that the community does not provide adequate spaces for their women members. My thesis explores the process of modifying and developing a new architectural vocabulary for the American mosques within the confinements and boundaries in Islam, in particular, creating an adequate space for women. A lack of attention to the needs of American Muslim women in the states has caused a gender conflict over the adequacy of spaces for Muslim women within American mosques. For example, in the 2006 controversial documentary titled the "Mosque of Morgantown"1 , located in West Virginia, a significant dilemma was created dividing the Muslim community residing in the United States. The "Mosque of Morgantown" set the social precedent for some Muslim women to question some of the religious rulings regarding prayers and set the tone for numerous other protests, of which the most recent occurred at the Islamic Center of Washington DC. In early part of 2010, the Islamic Center of Washington D.C.2 had an outburst of escalating tensions between genders. Thirty Washington D.C. women united in protest and refused to pray in the basement of the mosque, which was their designated area of worship. Instead they decided to attend prayers under the same roof as the men during worship. This seemingly simple act of protest was frowned upon. The Imam of the mosque declared that the allocated rows were for men only. The presence of women in the rows resulted in the delay of the obligatory Friday prayer that is mandatory for men in Islam. Through these incidences, it is clear that an investigation of a new architectural expression, within the confinement of the religion, for women-driven spaces needs to be conducted.
by Maryam Eskandari.
S.M.
33
Qureshi, Ali (Ali Khalid). "Atmospheric prototypes : rethinking spirituality in the American mosque." Thesis, Massachusetts Institute of Technology, 2013. http://hdl.handle.net/1721.1/79173.
Full textAbstract:
Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 2013.Cataloged from PDF version of thesis.
Includes bibliographical references (p. 128).
The thesis addresses architecture's role in defining spirituality in an American Islamic context. The problem stems from *retrofit' mosques, or mosques which are adapted from previous structures not built as mosques. The retrofit problem, a contextual challenge for mosques in America, suffer from a lack of spirituality and visibility in the urban realm. The thesis is aimed at developing prototypes which can architecturally create atmospheres conducive to deep-thought/ meditation/prayer in order to counter the experience of the retrofit space. The thesis makes the claim that spirituality can indeed be produced through our physical built environments. Consequently, an argument is made that through micro architectural interventions, the spiritual health of a community can be restored and strengthened significantly. Through the research, a spiritual void in the predominant retrofit mosque structures is highlighted. Being such, there emerges a need for an architectural solution to address this spiritual void. The thesis takes the position that in order for spiritual void to be overcome, an initial effort must be made on the scale of the individuaL. Consequently, this effort can then be solicited to the scale of the collective through the process of workshops and temporary installations.
by Ali Qureshi.
M.Arch.
34
Ahmed, Mohammed. "Sacred rhythms : an ethnography of a Cardiff mosque." Thesis, Cardiff University, 2016. http://orca.cf.ac.uk/100628/.
Full textAbstract:
This thesis presents a case study of a single mosque, Jamia Masjid. It provides a description of everyday life, with attention to the congregation and the construction of sacred space. Its claim to originality is that it is an “insider” ethnographic perspective of a mosque in Britain, built upon an extended year-long period of fieldwork. It is an “insider” ethnography both in the sense that the researcher has a pre-existing relationship with the mosque, and also, that it focuses on the space and meanings within the mosque. Its timeliness is predicated upon the second decade of the 21st century being a period in which an increasingly British-born and young Muslim population take leadership in mosques established a generation prior. The thesis argues that Jamia Masjid is an interspatial mosque, providing a diverse range of activities to fulfil the needs of its congregation. It achieves this by operating as a subaltern counter-public, or a “coffee shop mosque”, in which congregants take agency for activities and events. The role of the congregation is pronounced in the thesis to address an identified gap in existing research. Furthermore, the thesis provides theorisation on the temporal dimensions of sacred space, drawing upon Henri Lefebvre and Rhythmanalysis (2004). It argues that sacredness is not a static concept, but dynamic and rhythmic. This sacredness is described as baraka. Jamia Masjid is both a site of distributing and receiving baraka, and it is sacredness is constructed dialectically – transcending some existing categorisations of sacred space in the literature. The thesis argues also that conflict is not an inevitable consequence of sacred space but, at times, a meaningful way of marking and constructing it. These original theoretical contributions are presented through a rich ethnography that provides an insight into the everyday activities of a mosque congregation.
35
Mian, Ijaz Mukhtar. "The Mosque as an institution of Islamic Da'Wah." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503609.
Full textAbstract:
This thesis is a modest enquiry into 'The Mosque as an Institution of Islamic Da'wah'. The main study involves the elaboration of the terms, 'Mosque', 'Institution', 'Islam' and 'Da'wah'. The Mosque, being an institution reflecting the dissemination of information suitable to prepare its community for Paradise, must excel in delivery of knowledge; Most importantly this begins with that of the All-Mighty creator, His knowledge, the knowledge of mankind, Islam the way of life in its social, economic and political aspects and the consequence of committing a crime against the life, property and honour of a person or people. The main focus of this work centres around the Masjid; what it is; its role in the life of the individual and the community; as a means of physical and spiritual cleanliness; as an Institution to teach and learn the manners and morality of mutual interaction. Also addressed are aspects dealing with the building of a Mosque and Da'wah from the mosque.
36
Majzoub-Baraké, Rawya. "L'architecture religieuse au Liban-Nord : mosquées, madrasas et églises." Paris 4, 1999. http://www.theses.fr/1999PA040219.
Full textAbstract:
L'étude recense les monuments relevant de l'architecture religieuse du Liban-nord : mosquées, madrasas et églises. Une étude géographique et historique de la région précède l'étude des monuments. Un tome est consacré à l'architecture religieuse islamique qui se concentre dans la vieille ville de Tripoli, et deux tomes aux églises et ermitages du mohafazah (région) du Liban-nord, qui comporte sept cazas (districts): caza de Akkar, Tripoli, Batrun, Kura, Bcharre, Zgharta, et Danniye. Pour chaque monument, une fiche technique résume toute la description qui suit; des photos en couleur montrent les façades et les caractéristiques du monument, et à la fin des relevés: plans et coupes (si nécessaire) en achèvent la description technique. La synthèse donne des typologies et étudie chacun des éléments architecturaux et décoratifs, appartenant aux différents monuments, tout en révélant leur origine et leur évolution.
37
Oubelhaj, Abdelghani. "Étude esthétique de la décoration des mosquées de Marrakech." Paris 1, 1994. http://www.theses.fr/1994PA010585.
Full textAbstract:
Capitale de plusieurs dynasties, Marrakech offre l'exemple parfait de la ville impériale qui, tôt, fut un foyer où s'épanouit l'art hispano-mauresque, et où furent établies les bases de l'art marocain traditionnel. En tant qu'œuvres à travers lesquelles s'exprime l'art sacré, les formes décoratives (Mijrab-s, coupoles, minarets, arabesques, etc. . . ) qui meublent l'espace des mosquées sont considérées comme des formes esthétiques et symboliques. La loi islamique, la doctrine religieuse dynastique, la signification mystique de l'orientation, la sanctification des lieux, l'aspiration à l'élévation, ainsi que d'autres prières s'expriment à travers ces formes esthétiques aux significations symboliques illimitées. "Etude esthétique de la décoration des mosquées de Marrakech" est une analyse de la disposition et de l'élaboration des formes esthétiques et symboliques qui composent l'espace des mosquées de la capitale du sud du MarocCapital of many dynasties, Marrakech present the exemple of the imperial city where the hispano-mauresque art has been early lit up, and where the fondations of moroccan tradional art has been established. As arts works through them sacred art expresses oneself, decorative forms (mihrab-s, domes, towers, arabesques. . . ) Which are furnishing mosque's space are considered like aesthetic and symbolic forms. The islamic law, the dynastic doctrine, the mystic meaning of orientation, the sactifications of the places, the aspiration to elevation, and other religious spells. . . Express itself through symbolic forms which have illimited significations. "aesthetic study of marrakech mosques's decaration" is an analisin of the disposition and the elaboration of aesthetic and symbolic forms which compose mosques's space of the capital of moroccan south
38
To, Kin-chung Frank, and 杜建宗. "Mosque & Muslim community centre in the New Territories." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31985452.
Full text
39
To, Kin-chung Frank. "Mosque & Muslim community centre in the New Territories." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947497.
Full text
40
Telhine, Mohammed. "L'islam et les musulmans en France : une histoire de Mosquées." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0101.
Full textAbstract:
Lorsqu'on appréhende l'histoire de l'Islam en France, la mosquée, symbole le plus saillant de l'Islam, semble être un enjeu central autour duquel s'élaborent des politiques et se cristallisent des passions. La mosquée joue parfois dans les relations de la France avec l'Islam le rôle d'un indice dans l'échelle de l'altérité qui révèle, dans un lieu donné ou dans un moment de l'histoire, le degré d'ouverture à l'autre. Comment ce symbole - au détriment de tous les autres aspects civilisationnels de l'Islam - perçu comme un élément déstructurant de la sémiotique locale française exacerbant ainsi les résistances et les rejets, fut-il au cœur de la problématique représentationnelle de l'Islam et de la France ? L'importance et l'installation définitive des immigrés musulmans en France, la montée de l'islamisme et les rivalités associatives islamiques en France montrent la centralité de la mosquée dans les enjeux territoriaux, le discours et la structuration identitaires mais aussi dans les stratégies des contrôles étatiques et associatifs. On convoquera ici la sociologie de l'islam et de l'immigration musulmane en France. Soumise à la nécessité, sinon à l'urgence d'avoir un interlocuteur « communautaire », la République, bravant « l'inviolabilité » de la loi du 9 décembre 1905, réactiva son réflexe interventionniste colonial hérité de l'Algérie française pour organiser le culte musulman de France. L'autochtonisation de l'islam en France, désormais institutionnalisé, se traduit d'abord par une demande croissante de lieux de culte dont les mosquées-cathédrales. Celles-ci induisent une visibilisation qui se heurte souvent aux résistances locales. Il s'agit d'étudier ce mouvementWhen trying to understand the history of Islam in France, the mosque, the most salient symbol of Islam, seems to be a central issue around which policies are developed and much passion and controversy is generated. The mosque has in fact always played a key role in the relation that France has had with Islam and is a kind of indicator of the degree of openness of the society in any given historical period. How did this symbol often se en as a destabilising element to the local French way of life by exacerbating existing tensions, come to be at the heart of the representational problem regarding Islam and France? The permanent settlement of Muslim immigrants, the rise of Islamism and the development of various rivalries between Islamic organisations in France is indicative of the centrality of the mosque when it comes to territorial politics, identity discourse and formation as well as to the strategies of state and organisational control. For this reason the sociology of Islam and the sociology of Muslim immigration in France has also been explored. Faced with the necessity, if not the urgency of having a "community" representative with which it could deal with, the French Republic reactivated its colonial reflexes by deciding to make a break with the supposed "untouchable" law of 9 December 1905 regarding laïcité by creating a representative Muslim body in France (CFCM). The development of a specifically French Islam, now institutionalised, has led to an increasing demand for places of worship including the construction of so called 'Cathedral-Mosques'. These represent a visibility which often comes into conflict with local concerns. This element is also addressed
41
Urey, Ozgur. "Use Of Traditional Elements In Contemporary Mosque Architecture In Turkey." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612553/index.pdf.
Full textAbstract:
This study aims to explore the contemporary mosque architecture in Turkey, through a survey of the selected cases, focusing mainly on the use of traditional elements of mosque architecture.
The selected cases are outstanding examples of contemporary mosque architecture in Turkey. Their architects are innovative in their design decisions and displayed their own design approach and interpretation outside the main stream of contemporary mosque design Turkey.
In this framework, six mosques for every decade beginning from 1960&rsquos are analyzed in terms of their general architectural features and the use of traditional elements of mosque architecture in their design. Throughout the selected cases, the modification of forms and functions are studied and compared with the pre- Modern ones as well as with each other. The changed forms of obsolete elements and the introduction of new elements to their design are also discussed. By this way, a general evaluation regarding the developments and progress in contemporary mosque architecture in Turkey is proposed with reference to comparative results. On this basis, this study demonstrates that the main elements, organization schemes and planning setups of Classical Ottoman Mosque are still preserved in the selected mosque examples. The novelty brought to their design is basically the usage of modern materials and techniques and a formal exploration of mosque architecture.
42
Koseoglu, Gulsum Cagil. "Investigation Of A Damaged Historical Mosque With Finite Element Analysis." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613351/index.pdf.
Full textAbstract:
Historic structures form a very important part of our cultural heritage and should be well protected. Therefore, full comprehension of the structural behavior of historic structures is of prior importance.
A seriously damaged single domed mosque of 16th century Classical Ottoman Architecture was investigated in this study. Serious damages have been observed at various structural elements including the dome and the structural masonry
walls, recently leading the structure's closure to service. The main objective of this study is to find out the possible reasons of the damage. The Mosque was constructed on silty-clay soil and the water table has been changed considerably due to the drought in recent years causing soil displacements. The structure is modeled with linear finite element approach. The masonry walls are modeled with homogenized macro shell elements. The change in water table is imposed on the Mosque as displacement at foundation joints. The results of the analyses have been compared with the observed damage and the finite element model has been calibrated according to the observed damage. Some rehabilitation methods have also been proposed. Mini pile application up to firm soil (rock) was recommended to prevent the soil displacement. A steel ring around the damaged dome base was proposed to avoid any further propagation of cracks. Furthermore, the cracks on the masonry walls should also be repaired with a suitable material that is also compatible with the historic texture.
43
Khalil, Ahmed Abdulwahab. "Muslim cities as a pattern of relationships : house-mosque relationship." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/20606.
Full textAbstract:
An argument can be put forward that human belief is one of the major motivations behind the creation and shaping of the human built environment. When a society, authority, or individuals adopt a specific belief or ideology or even change their original belief, this will be reflected in their social pattern and then in their built environment. These have been replaced by other materialistic values and beliefs. Social values and human beliefs in the contemporary built environment have been misinterpreted, misunderstood, and mostly ignored by decision makers, planners, and urban designers. This thesis tries to relates this argument to Muslim society, believing that Islam is the main motivation behind their built environment. As long as Muslims perceive Islam as a way of life, their built environment will reflect this belief. So, the main hypothesis of the thesis is that the traditional Muslim city mainly reflected Islamic belief. When Muslim societies and authorities started to adopt or combine other beliefs and ideologies into their Islamic belief, the society started to reflect these new ideologies in their way of life. This, in turn, influenced their built environment. Alien ideologies started to take place within the Muslim society which were based on totally different ways of life and cultural values. The consequences of these ideologies started to appear during the process of growth and transformation of Muslim cities from the nineteenth century, with affects likely to continue for several generations. In order to examine this hypothesis, the thesis studies the relationship between the house and the mosque within Muslim city.
44
Benkari, Naïma. "L'architecture des mosquées ibadites au M'Zab, à Djerba et en Oman : lecture des principes de conception et de construction." Grenoble 2, 2004. http://www.theses.fr/2004GRE29054.
Full textAbstract:
Notre recherche s'intéresse au patrimoine architectural produit par la communauté Ibadite au M'Zab, à Djerba et en Oman. Plus précisément, nous nous interrogeons sur les rapports pouvant exister entre les principales caractéristiques des mosquées de ces trois régions et la jurisprudence Ibadite traitant le domaine de l’architecture " `Imâra " et de l’urbanisme " `Umrân ". Nous avons procédé au relevé, à la description et à l'analyse d’un nombre représentatif de sanctuaires dans les trois terrains considérés. Une approche historique de l'Ibadisme et de ses fondements, en plus d’une recherche exploratoire dans le domaine du droit religieux relatif à la construction et à la gestion de la mosquée, ont permis de constituer le corpus juridique nécessaire pour notre analyse. Enfin, cette recherche a tenté d'esquisser une première Image de ce que peut être une " Mosquée Ibadite " et mettre en valeur le rôle qu'a pu jouer le Fiqh dans la constitution de cette architecture religieuse, tout en ne manquant pas de souligner les distorsions et les dépassements dont témoignent les monuments étudiés par rapport aux principes fixés par les savants religieuxOur Research is about the built Heritage realised by the Ibadites in the M'Zab, Djerba and Oman. More precisely, our interrogations concern the relations that may exist between the typical aspect of the mosques in these three regions and the Ibadi Jurisprudence dealing with architecture "`Imâra" and urban planning "`Umrân". We investigated the architecture as well as the Fiqh works of the Ibadi community. We proceeded to the description of a representative number of mosques in the three regions in question. A historical approach of Ibadism and an exploratory research in the field of Ibadi religious laws, related to the construction and the management of mosques, had been undertaken in order to build up the necessary corpus to our analysis. At last, this research made possible a first "image" of what could be the architecture of an "Ibadi mosque", without ignoring the differences and the overtaking which characterize each region
45
Chergui, Samia. "Construire, gérer et conserver les mosquées en al-Djaz. ’ir ottomane (XVIe–XIXe siècles)." Paris 4, 2007. http://www.theses.fr/2007PA040023.
Full textAbstract:
L’expansion urbaine d’Alger, pendant la période ottomane (XVIe-XIXe siècle), était conditionnée par son destin de forteresse. Non seulement les incessantes attaques maritimes européennes l’avaient condamnée à se confiner dans le périmètre de ses fortifications, mais ses propres structures étaient régulièrement menacées de violentes destructions dues aux catastrophes naturelles. La ville qui avait atteint sa forme finale, vers la fin du XVIIe siècle, ne demeurait cependant guère figée. Son dynamisme se traduisait par l’entretien perpétuel du cadre bâti. Il se manifestait aussi dans la consolidation des fortifications et enfin dans la construction, restauration ou rénovation occasionnelle des édifices majeurs notamment religieux. L’exploitation de la documentation hƒxabus, pour la plupart inédite, servira à appréhender les moyens déployés pour la prise en charge des bâtiments, en cette période déterminante. Accompagné de recherches philologiques et de prospections in situ, ce travail permettra de cerner autant la procédure de construction que le processus d’entretien et de gestion des mosquées ou de leurs biens-fonds. D’où son intérêt qui réside principalement dans l’identification des mécanismes de construction et de conservation du patrimoine architectural, notamment religieux et hƒrabus, durant l’époque ottomaneAlgiers’ urban expansion during the ottoman period (XVIth –XIXth century) was conditioned by its destiny of fortress. Not only the frequent maritime European attacks have condemned it to be confined within its fortifications perimeter, but its own structures were regularly threatened to be destroyed by natural catastrophes. The city has reached its final from towards the end of the XVIIth century, but did not remain so fixed. Its dynamism was expressed by the perpetual maintenance of its buildings. It was also expressed by the consolidation of its fortifications, and the construction, restoration, or occasional renovation of major buildings, especially religious ones. The exploitation of the hƒrabus documentation, witch was mostly inedited, will be sed to apprehend the means used for the management of these buildings, in this determinant period. This work, together with philological research and in situ prospecting, will allow us to fully understand both the construction process and the maintenance and management processes of the mosques or their surrounding. Thus, its main interest resides principally in the identification of the construction and architectural patrimony conservation mechanisms, especially religious and hƒrabus buildings, during the ottoman period
46
Javaheri, Mahya. "Analyzing and Design of a Mosque in a Multicultural Society With Cultural Approach : Analyzing and Design of a Mosque in a Multicultural Society With Cultural Approach." Thesis, KTH, Arkitektur, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-223220.
Full textAbstract:
This project attempted to detennine cultural factors in architecture and include these factors in architectural form and function. This work also aimed to determine the influence of certain contexts on architectural design specific to a certain region with a unique culture. This research focused on new identity, prestige, contexts and demands of contemporary Islamic architecture rather than design of novel, complex and eccentric forms in this new area. The present study conjured a sense of balance in the complexity, confusion and imbalance of new fonns. Some contemporary architects solely emphasize the past Islamic designs and ignore new contexts. On the contrary, others only focus on new contexts and neglect the past. Neither one is true. New designs should be based on the available space and context with regard to past fonns. In other words, the past heritage of architecture can influence the contemporary architecture if the new space and context can be fitted to the past. If not, new context is entirely unique and specific to the new space. Nevertheless, the preliminary principles of Islamic architecture should be preserved. The present project made some efforts to detennine the influence of different cultural and multicultural contexts on Islamic architectural designs (e.g. mosque). It sought to include other cultures in Islamic architecture. However, future studies are needed to clarify this issue.
47
Kahraman, Yakup Deniz. "Producing Space: An Ethnographic Case Study In Banyabashi Mosque, Sofia, Bulgaria." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12615120/index.pdf.
Full textAbstract:
This thesis aims to explore the role of social practice in the production of space within an anthropological perspective. In particular I drew my empirical data from my fieldwork in the site of Banyabashi Mosque. Banyabashi Mosque is the only active mosque which is located at the very representative, cultural and commercial center of Bulgaria&rsquos capital city, Sofia. The historical background of Bulgaria together with its current socio-political situation as the country having the largest historically indigenous Muslim population among the EU member states and its geopolitical location make it an intriguing geography to study the dynamism of Islam in the European context. In regard with this socio-political background this study seeks to understand the transformation of meaning through spatial practice within the perspective of the congregation of the only mosque in Sofia, Bulgaria. It is a cultural and political expression itself as Islam in Bulgaria in its broadest sense is represented as part of daily interactions of everyday urban life. Seeing the built environment as a system of conjoining parts, looking at the spatial practices and the established relations through the site of Banyabashi Mosque this study aspires to provide a perspective on having a better insight on the causal relationships between power, society and culture. In the pursuit to reveal the production and reproduction of power relations, difference, identities and their maintenance this thesis puts Banyabashi Mosque in the center of the study as a meeting point where all those relations manifest themselves through spatial practice and discourse.
48
Wan, Shuk-yuen Karen. "Interpreting an Islamic heritage building a case study of Jamia Mosque /." Thesis, Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31473805.
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49
Marega, Ana. "Little Mosque on the Prairie : med humor som vapen mot islamofobi." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5484.
Full textAbstract:
Syftet med denna uppsats var att först redogöra för västvärldens allmänna syn på muslimer och islam och därefter kontrastera den bilden med hur muslimer själva väljer att bli porträtterade i den kanadensiska komediserien Little Mosque on the Prairie. Om Little Mosque on the Prairie är mer än bara en komediserie, hur verkar den då för att beskriva det muslimska samfundet och islam? Vilka generaliseringar och fördomar är den tänkt att bekämpa? Med den hermeneutiska metoden som forskningsverktyg tolkade jag de åtta avsnitten i seriens första säsong och kunde därmed identifiera sex olika teman som serieskaparna arbetar med för att nyansera omvärldens bild av muslimer och islam. Slutsatsen blir att Little Mosque on the Prairie framställer islam och dess utövare som en fredlig religion, en mångfacetterad religion, en tolerant religion, en religion i ständig förändring, en alldaglig religion samt en annorlunda religion.
50
As, Imdat 1976. "Emergent desing : rethinking contemporary mosque architecture in light of digital technology." Thesis, Massachusetts Institute of Technology, 2002. http://hdl.handle.net/1721.1/63221.
Full textAbstract:
Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2002.Includes bibliographical references (leaves 75-80).
In the digital age many notions which we take for granted, such as distance, time and space have changed dramatically. This change in perception introduces new metaphors and understandings which require a new mosque architecture to evolve that corresponds to the 'spirit of the time.' The virtual space creates opportunities for new kinds of interaction and communication. Now the 'village well' is the computer interface which connects us with the rest of the world. How can these emerging notions enrich and shape mosque architecture? How would it affect and/or change existing metaphors? How can new mosque architecture transform existing practices and rituals without falling astray to theological teachings? What kind of social, cultural and religious implications would it bear? The thesis is divided in three main parts; first it questions the holistic mosque paradi~ i'~nd explains the accumulation of religious architectural elements over centuries, second it investigates the Kocatepe Mosque experience in Turkey in more detail, which shed light onto the evolutionary process of the praying space and finally proposes a new mosque paradigm which converges virtual and physical spaces.
by Imdat As.
CDROM contents: 3D-model.dwg -- Animation.mov -- Original-drawings folder -- Orthagonal-renderings folder -- Thesis-Booklet.pdf.
S.M.