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Dissertations / Theses on the topic 'Muslim literature'
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Husain, Syed Ali Akbar. "The scented garden in Deccani Muslim literature." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/21313.
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This Thesis study is concerned with the perception of the medieval Muslim garden within its wider view as an image of Paradise. The study examines the built evidence of gardens in the 17th century setting of Muslim Deccan, sharpening a perception of the Deccani Muslim garden through study of contemporary poetry supplemented with, more general, survey of traditional medicine and horticulture. By identifying concepts which bridge between these various disciplines and through particular attention to a cherished Muslim value - fragrance - the study examines the Deccani garden enclosure for patterns of scent, evaluating the degree to which its (Persian-based) scent composition is tempered with Indian fragrances. The Thesis is made up of two sections. On the one hand, the physical and cultural setting of Deccani Muslim gardens is explored through study of Hyderabad, a 17th century built capital of the Qutb Shahi sultans modelled after the contemporary Iranian capital, Isfahan. Secondly, an image of the garden is conceived by examining garden ornament in terms of the Muslim gardener and by considering the significance of fragrance - as an aspect of garden ornament - in terms of the Muslim physician. On the one hand, therefore, gardening texts are examined; on the other hand, medico-botanical literature, particularly texts concerned with the cardiac (psychosomatic) virtues of plant and animal-based fragrances. The image of the garden is fully fashioned through reference to accounts of gardens in the Persian-inspired narrative romance (romantic masnawi), where the garen as the usual setting of love is described in utmost detail.
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Fiore, Nicole. "Reading Muslim women: The cultural significance of Muslim women's memoirs." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=97094.
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This study looks at a growing trend in literature: memoirs written by women from Islamic countries. It will deal specifically with the cultural significance of these books in North American culture with special consideration of how the Muslim religion is depicted and therefore relayed to the North American audience. Finally, this paper will look at how these memoirs, and other texts like them, can be used in the classroom to teach against Islamophobia.Cette étude porte sur une tendance de plus en plus importante dans la littérature contemporaine, celles des mémoires écrits par les femmes des pays islamiques. Plus précisement, cette étude se penche sur la portée culturelle de ces livres dans la culture nord-américaine. Une attention particulière est porté à la façon dont la religion musulmane est représentée et, par conséquent, relayée au grand public nord-américain. Enfin, ce document examinera comment ces mémoires et d'autres similaires peuvent être utilisés en classe pour sensibiliser les élèves aux dangers de l'islamophobie.
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Ali, Rukhsana. "The images of Fāṭimah in Muslim biographical literature." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22367.
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In the Islamic tradition, as in other religious traditions, female saints are relatively few and not much scholarly attention has been given to them. Fatimah, the daughter of the Prophet Muhammad, is one such example. It is, however, a point of interest in her case is that in the twentieth century she has captured the attention of writers of Muslim religious literature to such an extent that there now exist at least eleven fairly recent biographies of her in Urdu, English, Arabic and Persian. This is remarkable, given that the earliest sources of Islamic history contain only a minimal amount of information on her. These modern biographies present Fatimah in a manner which interweaves historical information with hagiographic accounts, thus reinforcing her status as a saint.This thesis attempts to identify, from the earliest available sources, the details concerning Fatimah as a historical person but ultimately shows that there is little real evidence for her life and even what facts do exist are the subject of controversy. Following this it examines the growth of the hagiographical tradition which created out of her a true Muslim saint and discusses its significance particularly for the Shi'ah. Finally, the conclusion presents some of the possible reasons for Fatimah's exalted status and for the resurgence of interest in her in the context of the modern Islamic world.
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Durdana, Benazir. "Muslim India in Anglo-Indian fiction /." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487944660930967.
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Al-Disuqi, Rasha Umar. "The Muslim Image in twentieth century Anglo-American Literature." Thesis, University of Wales Trinity Saint David, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504394.
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Husain, Fatima. "Cultural discourse on the Muslim woman in African francophone literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ41551.pdf.
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Cherry, Peter James. "British Muslim masculinities in transcultural literature and film (1985-2012)." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22995.
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This thesis examines how novels and films by British writers and filmmakers of Muslim heritage address the reshaping of masculinity through migration and interaction with other cultures within the UK. Drawing on a comparative critical framework that combines approaches from feminist, gender and masculinity studies, postcolonial, migration and transcultural studies, Islamic studies and literary and film theory, this thesis engages with five novels and four films that were written or released between 1985 and 2012, by British writers and filmmakers who were either born in a Muslim-majority nation or born to parents originating from a Muslim-majority country and who use their fictions to explore the presence and practices of Muslim cultures and communities in contemporary Britain. Through close analysis of work by Monica Ali, Nadeem Aslam, Sally El Hosaini, Ayub Khan-Din, Hanif Kureishi and Robin Yassin-Kassab, this thesis scrutinises how migrant and subsequent generations of postmigrant male protagonists construct their masculinity and how their conceptions of gender identity and performance are ‘translated’ into a British context amidst this century’s climate of Islamophobia and anti-migrant rhetoric, following events such as the Rushdie Affair, 9/11 and 7/7. In doing so, this thesis contends that through transnational movement and settlement conceptions of ‘Muslimness’, ‘Britishness’, and those of masculinity, are thrown into sharp relief and exposed as unstable and contingent constructs. By foregrounding the transcultural aesthetics and themes of this literary and cinematic corpus, however, I argue that this body of cultural production interrogates similarities and differences between the cultures they are positioned across. I use this transcultural approach to focus on how these texts depict father and son relations, religion, urban marginality and sexuality, and how through these foci, these novels creatively imagine new forms of masculinity that are forged through cultural contact, conflict and entanglement.
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Canpolat, Seda. "Hybridity in British Muslim women's writing." Thesis, Kingston University, 2014. http://eprints.kingston.ac.uk/29994/.
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A key paradigm in postcolonial studies, Homi Bhabha’s notion of cultural hybridity has become the dominant model for understanding migrant identity formation. However, its assumed universality and widespread currency are problematic because this concept is not equally applicable or relevant to all migrants. This dissertation focuses on the representation of cultural hybridity in contemporary British Muslim women’s writing, which is well-suited to pointing out the limitations and biases of Bhabha’s celebratory concept of hybridity. Because of its mostly religious, dark-skinned, female and working-Class protagonists, British Muslim women’s texts expose the secular, white, male and middle-class biases on which Bhabha’s idealised subject is predicated. Accordingly, the major literary texts under scrutiny are Leila Aboulela’s novels The Translator (1999) and Minaret (2005), Monica Ali’s Brick Lane (2003) and Fadia Faqir’s My Name Is Salma (2007). By means of an intersectional approach the thesis identifies, one by one, the biases inherent in Bhabha’s vision of hybridity, particularly as it has been appropriated within the field of postcolonial studies. Each of the four chapters addresses one subject position that the heroines inhabit: that is, religion, gender, race and class. Embedded within wider contemporary debates on religion, gender theory, postracialism and class mobility, each chapter illuminates the ways in which these subject positions complicate British Muslim women’s cultural self-fashioning and our understanding of hybridity. The original contribution of this gendered Islamic critique of hybridity is twofold: first of all, it shows that hybridity is not the only model of migrant identity formation. With reference to the value and belief system of Muslim cultures, the dissertation introduces competing Islamic epistemes of cultural self-fashioning. Secondly, it shows that, where hybridity is the preferred cultural choice of British Muslim women, their various female hybridities are the product of gendered reworkings and appropriations of male-centred postcolonial and Islamic paradigms.
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Gauci, Joe Vella. "Christian-Muslim relations as a topos in Maltese historiography, literature and culture." Thesis, University of Birmingham, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497554.
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Majed, Hasan. "Islam and Muslim identities in four contemporary British novels." Thesis, University of Sunderland, 2012. http://sure.sunderland.ac.uk/3739/.
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The aim of the dissertation is to explore how Islam is depicted and Muslim identities are constructed in four representative works of contemporary British fiction: Hanif Kureishi’s The Black Album, Monica Ali’s Brick Lane, Fadia Faqir’s My Name is Salma, and Leila Aboulela’s Minaret. Salman Rushdie’s The Satanic Verses is also discussed in terms of its crucial role in fostering what some Muslims might consider polemical and stereotypical positions in writing about Islam. The term ‘Islamic postcolonialism’ provides the theoretical underpinning to the thesis. Islamic postcolonialism is a theoretical perspective that combines two components which have up until now existed in a state of tension. As a secular theory, postcolonialism has notably failed to account for Muslim priorities; it has, for instance, had severe problems critiquing the anti-Islam polemics of The Satanic Verses, as is evidenced by Edward Said’s support for Rushdie, in spite of his criticism of the stereotypical representation of Islam and Muslims in the West. Islamic postcolonialism applies the anti-colonial resistant methodology of postcolonialism from a Muslim perspective, exploring the continuance of colonial discourse in part of the contemporary western writing about Islam and Muslims. Applying Islamic postcolonialism to the novels in question, the thesis tests the following questions: 1. How are Islam and Muslims depicted in the novels discussed? 2. Is the depiction of Islam similar to, and if so in what ways, its depiction in the literature of the colonial period? 3. Is there a connection between the writer’s personal 2 religious commitment and the image of Islam and Muslims he/she inscribes in the novel? The four novels are then classified according to three categories: Hanif Kureishi’s The Black Album and Monica Ali’s Brick Lane depict Islam and Muslims stereotypically, from a partially colonial perspective. Secondly, Fadia Faqir’s My Name is Salma adopts a mixed colonial and postcolonial depiction of Islam and Muslims. While it depicts the centrality of Islam in a Muslim society (Hima, Jordan) stereotypically, the novel appears more sympathetic in imaging Islam in England under the conditions of the personal and the marginal. Thirdly, Leila Aboulela’s novel Minaret is the one text that complies with an Islamic postcolonial perspective. The failure of secularism and re-emergence of Islam in the Arab world is, Waïl Hassan contends, the background to the achievement of Aboulela’s fiction. Her image of Islam and Muslims is unique in British fiction as it provides a new depiction of these categories from the standpoint of a more authentic Muslim voice. Minaret, it is argued, is an Islamic postcolonial novel both because it celebrates Islam, and because Najwa adopts Islam as her first identity in metropolitan London, which once represented the colonial centre from which her native Sudan was colonised.
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Yamany, Nisreen. "COUNTERING PREJUDICE TOWARD MUSLIM WOMEN THROUGH LITERATURE:An Evidence-Based Pedagogy Demonstrated with Two Novels." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1616689447896588.
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Jaffer, Sadaf. "Ismat Chughtai, Progressive Literature and Formations of the Indo-Muslim Secular, 1911-1991." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845441.
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This dissertation examines the life, work, and contexts of noted Urdu writer and Indian cultural critic Ismat Chughtai (1911-1991). By engaging in readings of Chughtai’s texts and contexts, this dissertation presents the first study of its kind, examining Indian secular thought through the lens of an Urdu literary figure. As such, this dissertation offers new perspectives on intersections between popular culture and political and religious thought in modern India through the lens of a celebrated literary figure whose legacy continues to be invoked.
I argue that, at its core, Chughtai’s critique of society hinged upon the equality (barābarī) of all Indians. The primacy of “humanity” (insāniyat) over other identities was the keystone of her formation of the secular, and has roots in a tradition that can be termed Islamicate humanism. In the first chapter, “Sacred Duty: Ismat Chughtai’s Cosmopolitan Justice between Islam and the Secular,” I argue that, by rejecting the inferior status of women within Muslim legal codes, Chughtai pursued what she saw as moral equality to a more radical degree than the postcolonial Indian state, which enshrined separate codes of personal law based on religious community. Ultimately, the secular ideals of equality, autonomy and human dignity were the mainstays of her thought, without regard to whether these were pursued through “Islamic” means. In the next chapter, “The Personal is Political: Economic and Sexual Progress in Modern India,” I argue that Chughtai, unlike other members of the Progressive Writers’ Movement, emphasized the link between hierarchical economic injustice and limitations on autonomous sexual choice. In the third chapter, “Reform, Education, and Woman as Subject,” I argue that in her writing, particularly the novel Ṭeṛhī Lakīr, Chughtai deployed narratives of education as foundational to the formation of an emancipated girl, one who liberates herself by rejecting the “old rules” (purānī qānūn). The fourth chapter, “The Many Lives of Urdu: Language, Progressive Literature and Nostalgia,” explores the fate of the Urdu language and Chughtai’s legacy in independent India. Ultimately, this project calls into question assumptions regarding what types of textual and human subjects are considered representatives of “Indo-Muslim Culture” in the twentieth and twenty-first centuries.Near Eastern Languages and Civilizations
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Habib, Maha Fawzi Said. "Egyptian cultural critique, thought and literature : Muslim identities and the predicament of modernity." Thesis, University of Exeter, 2012. http://hdl.handle.net/10036/4473.
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Islam has, throughout its history, played a pivotal role in the lives of its adherents. Islam’s significance for its adherents stems from and is informed by it as a doctrine, a system of discipline and ritual, and a system of social ethics and practices. Throughout Islamic history, Islam has undergone significant reformation efforts as was socially and culturally perceived to be necessary from within its community. However, with the advent of colonialism, the introduction of the concept of the nation-state, and the ushering of the age of modernity, the form and structure of such reformation was much informed by the relationship of Islam and its adherents to the ‘other’ (the West) and its knowledge systems. Islam has since been confronted with the question of its own validity, from inside and outside the community of adherents. The struggle with the place of religion, the place of the sacred, has played out throughout the history of Islam within Egypt, at times expanding, at others withdrawing, as it dealt with political, social and cultural forces. This presented and presents its adherents with a dilemma of identity: a constant shifting, manipulating, rejecting, and reforming of religious symbols and meaning and further knowledge systems within Islam – an attempt to deal with the state of (post)coloniality, and the project of modernity. It is my contention that one can map the sacred within Egyptian writing: one that is associated with locations, with time, with human interactions, with social, cultural, historical and religious significance. Mapping such sacred spaces within (post)modern Egyptian writing presents deep insights into the struggle for individualism and representation. Egyptian writing is an expression of cultural contestation, and the struggle for self-definition, mirroring one that is pre-existing in Egyptian society. This is evidence of: a) social and cultural self-awareness; b) an engagement with and a response to ‘other’ narratives; c) an attempt to search for an ‘authentic’ self-sufficient discourse; and, d) an attempt to conjure up viable options for sustainability. This has not always led to self-certainty. In fact, it has led to epistemological uncertainty, ontological anxiety, and a threatened self-identity, to which Egyptian Muslims respond in a myriad of voices through these texts/narratives – tackling existential issues.
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Grace, Daphne M. "The woman in the muslin mask : gendered representations of veiling and the search for identity in postcolonial literature." Thesis, University of Sussex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249128.
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Listernick, Joan Isabel. "Sabbah’s Legacy: The Evolution of the Image of Woman in the Muslim Unconscious." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:104930.
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Thesis advisor: Régine Jean-CharlesTaking Fatna Ait Sabbah’s two editions of La Femme dans l'inconscient musulman (1982 & 2010) as my point of departure, I analyze the image of the woman in several contemporary French and Arabic texts. Sabbah argues that buried in early Muslim pornographic texts lies an image of woman that reflects the unconscious view of her in the masculine imagination. In this image woman is positioned in opposition to the Muslim ethical system largely due to her subversive sexual desire. Sabbah’s texts raise key questions: Where a transformation of the feminine condition takes place, is it accompanied by a corresponding change in the image of the woman in the Muslim unconscious? How does the collective unconscious change? Is the unconscious always a reactionary force? Does contemporary literature reinforce Sabbah’s conception or depart from it? The novelists I have selected combine two pertinent attributes: they critique their own society and they examine female subjectivity, or in other words how a woman perceives her role, her identity and her consciousness. Through an analysis of heterodox texts, I focus particularly on how the Arab world sees itself. My first chapter compares Sabbah’s two editions, including her shift in tone and agenda, and the lacunae in her texts. In my second chapter I study Moroccan novelist Rajae Benchemsi’s Marrakech, lumière d'exil (2002) and Nawal el Saadawi’s Woman at Point Zero (1975) in terms of how the erotic and space function in both texts. I explore the women characters’ compliance with or resistance to Maghrebian notions of feminine and masculine space. I argue that the individual choices regarding space help define the characters’ identity. In my third chapter I examine the Sufi view of woman as included in Rajae Benchemsi’s La Controverse des temps (2006) and Ahmed Toufiq’s Abu Musa's Women Neighbors (2006). I point out that the Sufi view presents a counter-discourse to Sabbah’s description of the image of the woman in the Muslim unconscious. If Fatna Sabbah sees woman in early erotic and orthodox texts as reduced to an exclusively sexual essence, these texts present a spiritual dimension to woman’s identity, a dimension which in the context of Sabbah’s work, I argue, has a transgressive aspect. In my fourth chapter I analyze the mother figure in two novels by the Algerian writer, Boualem Sansal: Harraga (2005) and Rue Darwin (2011). I describe the distance between the representation of the mother in Sansal’s work and the image of the woman in the Muslim unconscious as described by Sabbah. I conclude that while the image of the woman as described by Sabbah continues to be present in contemporary texts, other images, remarkable for their diversity, have emerged
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Romance Languages and Literatures
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Husain, Taneem. "Empty Diversity in Muslim America: Religion, Race, and the Politics of U.S. Inclusion." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1433503511.
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Moore, Lindsey Claire. "Post-coloniality, gender and representation : the Muslim woman' in literature and visual media, 1959-2003." Thesis, University of Sussex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.400028.
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Matthes, Frauke. "Writing and Muslim identity : representations of Islam in German and English transcultural literature, 1990-2006." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/29252.
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This thesis examines the interaction between travel, translation and gender in relation to Islam in German and English transcultural literature. The aim is to explore how German- and English-language authors, Muslim and non-Muslim approach notions of physical and metaphorical movement, (cultural) translation (the means of communicating between cultures, languages and religions, and between a migrant’s traveller’s heritage and present), and the significance of gender constructions in contemporary fictive and semi-fictive writing of travel and migration. In my comparative reading of the selected texts, which is guided by postcolonial criticism, I evaluate the similarities and differences between German and English transcultural writing, whilst paying particular attention to the role of Islam in these texts. The first two chapters focus on movement. In the first chapter on migration writing (Emine Sevgi Özdamar and Monica Ali), I analyse what happens when Islam ‘moves’. I ask how the writers approach first-generation Muslim migration and constructions of ‘home’, primarily from their female protagonists’ point of view. The second chapter on pilgrimage and hajj (V. S. Naipaul and Ilija Trojanow) looks into the idea of travelling to Islam, to its ‘heart’ (Mecca and Medina) as well as to its peripheries (non-Arab Muslim countries), and the textualisation of the journeys. The emphasis of the subsequent two chapters shifts to gender issues of the generation that ‘has arrived’ (post-migrants). The third chapter is an examination of the perceptions of the relationship between Islam, ‘difference’ and masculinity among young male Muslims (in texts by Feridun Zaimoğlu and Hanif Kureishi). Chapter four explores the interaction between language, gender and Islam (in the work of Özdamar, Zaimoğlu and Leila Aboulela).
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Selfe, Lauren. "Representations of 'Muslim' women in life writing, young adult literature and film in Germany, 1990-2015." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/41895/.
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This thesis investigates representations of “Muslim” women and girls in German popular culture 1990-2015. The thesis offers a symptomatic reading of three under-researched genres in the field: life writing, young adult literature and film. The figure of the “Muslim” woman or girl performs a crucial role in far-reaching socio-political debates in Germany. Indeed, such figures challenge the boundaries of “gender equality” and “secularism” and contest notions of “tolerance” and “integration”. The (in)visibility of “Muslim” women’s bodies and their apparent position in “Islam” function as ostensible indicators of their oppression and of “Islam’s” inherent incompatibility with “western” values. This study analyses the discursive function of such figures in German popular culture via three key research questions: what representational practices surround the figure of the “Muslim” woman or girl in German life writing, young adult literature and film? How do such representations function to produce “non-Muslim” subject positions? What is the function of this figure within narratives of feminism and assertions of “gender equality”? This study understands itself as an intervention into contemporary racist discourses in Germany and operates within a transdisciplinary framework of intersectional feminism, cultural and German studies. Ultimately, this thesis aims to make visible and interrogate the underlying hierarchies and agendas that drive representations of “Muslim” women and girls within the discourses studied.
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Heizer, Donna K. "Those other Orientals : the Muslim Orient in the works of Else Lasker-Schüler, Friedrich Wolf, and Franz Werfel /." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487779914827779.
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Issa, Islam. "Transforming Paradise Lost : translation and reception of John Milton's writing in the Arab-Muslim world." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/4907/.
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This thesis is the first full-length study of the reception of John Milton’s writings in the Arab-Muslim world. It examines the responses of contemporary Arab-Muslim readers to Milton’s works, and in particular, to his epic poem: Paradise Lost. It contributes to knowledge of the history, development, and ways in which Milton’s writings are read and understood by Muslims, mapping the literary and more broadly cultural consequences of the censure, translation and abridgement of Milton’s works in the Arab-Muslim world. This study examines and compares cultural, theological, linguistic and translational issues, and draws upon primary empirical data from fieldwork carried out at Egyptian universities, libraries and publishers. It finds that Milton occupies a surprisingly significant place in the intellectual life of the Middle East. It also finds that the Arab-Muslim reception of Paradise Lost is coloured by the prevailing socio-political climate, the overarching religious culture of readers, and semantic shifts between Milton’s original English text and Mohamed Enani’s Arabic translation. Overall, the thesis breaks new ground in presenting a rich and multi-faceted picture of the potential attitudes and responses of twenty-first-century Arab-Muslims to the writings of Milton, epitomised by an unexpectedly reciprocal relationship between Paradise Lost and its Muslim reader.
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Hoyland, Robert Gerard. "Seeing Islam as others saw it : an analysis of the non-Muslim sources relating to the rise of Islam." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359710.
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Aydogdu, Zeynep. "Modernity, Multiculturalism, and Racialization in Transnational America: Autobiography and Fiction by Immigrant Muslim Women Before and After 9/11." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1557191593344128.
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Herro, Niven. "Arab American Literature and the Ethnic American Landscape: Language, Identity, and Community." University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin153563377189775.
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Shagufta, Iqra. "Postmodernity and Pakistani Postmodern Literature." Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1707404/.
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Though scholars have discussed postmodernism in Islam and South Asia before, they tend to (i) assume Muslims as a monolithic group, bypassing the diversity of different cultures and the interaction of these cultures with indigenous practices of Islam; (ii) study postmodernity synchronically, thereby eliding histor(ies) and the possibility of multiple temporalities; and (iii) compare postmodernity in non-Western countries with Western standards, and when these countries fail this test, declare them not-yet-postmodern, or even modern. Negligible and scant discussions of postmodernity that do take place inside Pakistan, most of which are published in newspaper articles, tend to focus on Western postmodernity and its evolution and contemporary position. There is no book-length discussion of postmodernity and postmodernist literary texts from Pakistan and its curious sociopolitical blend of Indo-Muslim and Anglo-Indian influences and interaction with the Islamic political foundations of the country. This project discusses postmodernity and postmodern literature in Pakistan. I argue that, because of a different political, cultural, and literary climate, postmodernity and postmodern literature in Pakistan are distinct from their Western counterparts. Because of technological advancement and neoliberal globalization, Pakistan experiences a different kind of postmodernity resulting in the production of a different kind of postmodern literature. I trace the historical employment of postmodern literary tropes from Indo-Islamic genres, i.e. dastan, to contextualize this conversation. Then I discuss experimental works of fiction like Sultana's Dream (1908), Bina Shah's Before She Sleeps (2018), and Soniah Kamal's Unmarriageable (2019). The last chapter explores the relationship of postmodernity, postmodern politics, and Pakistani and Muslim historiographic metafictional literary texts: The Satanic Verses (1988) and A Case of Exploding Mangoes (2008). Hence, the work is regional and national, as well as comparative and transnational.
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McEvoy, Sadia. "The construction of Ottoman Asia and its Muslim peoples in Wellington House's propaganda and associated literature, 1914-1918." Thesis, King's College London (University of London), 2016. http://kclpure.kcl.ac.uk/portal/en/theses/the-construction-of-ottoman-asia-and-its-muslim-peoples-in-wellington-houses-propaganda-and-associated-literature-19141918(3f553c22-255e-4021-87cd-f5cb2f4c3eba).html.
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Whilst the subject of the British propaganda project during World War One has attracted a reasonable amount of attention, this has focused largely on Britain’s war with Germany, on the Home Front or else on efforts to win American support. Beyond the study of events in Armenia, very little consideration has been given to how propagandists and writers responded to her war with Turkey. This thesis uses a range of materials, primarily books, pamphlets and illustrated newspapers produced by Wellington House, or by writers associated with it, to chart the nature and development of Britain’s construction of Ottoman Asia and its Muslim peoples during the war. Beginning by chronologically reviewing the development of the government’s official policy towards the Ottoman Empire, it then turns more specifically to the evolution of propaganda relating to the Middle East, concluding with an examination of fiction written largely by novelists co-opted by Wellington House. The thesis shows a relatively benign and unfocused approach giving way in mid-1916 to a more coherent and aggressive policy which continued for the remainder of the war. It demonstrates that Britain’s response was not just a reflection of static cultural assumptions as is frequently supposed but a careful balancing act as she sought to maintain the support of the Empire’s one hundred million Muslim subjects whilst also engaging in war against the Ottoman caliphate and, in due course, laying claim to her territory. The construction of the Ottoman Empire and its Muslim peoples in British propaganda was part of a bigger, and longer, picture of imperial history and ambition. Above all, it was a textual exercise in which the propagandists attempted to articulate and legitimise Britain’s entitlement to the imperial territory within her possession and that which she aspired to attain.
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Khattak, Shaheen Kuli Khan. "Images of Islam : a study of the differences between Islamic and Victorian conceptions of certain Muslim practices and beliefs." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/images-of-islam--a-study-of-the-differences-between-islamic-and-victorian-conceptions-of-certain-muslim-practices-and-beliefs(7aefb186-bd3d-4899-aa46-6d4830240702).html.
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Wood, Gary. "Islamic Imaginings: Depictions of Muslims in English-Language Children's Literature in the United States from 1990 to 2010." Thesis, Virginia Tech, 2011. http://hdl.handle.net/10919/78103.
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This research examines changes in the depiction of Muslims in Islamic-themed children's literature over two time strata, one decade before and one decade after the events of September 11, 2001. Random sampling with replacement across the two strata yielded a total sample of 59 books, examined at three coding levels: bibliographic data, story/plot data (genre, rural/urban setting, time epoch, conflict type, conflict context, religious instruction), and primary character data (age, culture/ethnicity, and gender). Content is examined using both quantitative comparisons of manifest characteristics and qualitative comparison of emergent themes. Mann-Whitney U tests revealed no statistically significant changes regarding the quantities of manifest features, while additional qualitative analyses suggest six substantive latent thematic changes identified with respect to genre (3), time epoch/setting (1), conflict type (1), and gender related to conflict type (1). Regarding genre, while the quantity of books with humor, with Arabic glossary additions and those employing non-fiction are consistent, the kinds of humor, the nature of glossaria and the subject focus of non-fictions are believed to have changed. With respect to a story's setting, shifts are identified in the treatment of rural and urban spaces, even while most books continue to be set in rural locales. Finally, with respect to a story's conflict type and the primary characters engaged in that conflict, it is believed that changes are evident with respect to self-versus-self conflict type and that female characters are generally lacking in stories of self-identity discovery.Master of Science
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Raina, Seemin. "Critical Content Analysis of Postcolonial Texts: Representations of Muslims within Children's and Adolescent Literature." Diss., The University of Arizona, 2009. http://hdl.handle.net/10150/194400.
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This study is based on 72 children's and young adult books that met the criteria of being about Muslims and published and circulated here in the U.S. They can be divided into the varied genres as 49 contemporary realistic fiction, 6 historical fiction, and 17 autobiographies, biographies, and memoirs. In-depth reading and coding were used to identify patterns based on a theoretical frame of postcolonial theory and the lens of cultural authenticity.The exploration of ideas focus on the following research questions related to children's and adolescent literature published and distributed in the US that depict Muslim cultures: What are the overall characteristics of the books? What are the background experiences of the authors, illustrators, and translators who write and distribute literature within the U.S. that reflect Muslim Cultures? How do the genres of contemporary realistic fiction, historical fiction, and biographies published for adolescents and children within the U.S. represent and frame the varied Muslim cultures? What are the relationships between the background experiences of the authors and the representations of Muslim cultures in their books?This work is grounded in the assumption that Muslims are presented in a certain manner in popular culture and literature in the U.S., and thus, postcolonial theory is relevant in unpacking issues within the literature about these people. This theory draws on these suppositions to unveil how knowledge is constructed and circulated in dealing with global power relations. It also sheds light on how the identities of natives become hybrids as the process of colonization in certain cases impacts the psyche of inhabitants of these regions.This study is a `critical content analysis' in comprehending how texts are based in the social, cultural, and political contexts in which they are created and read. Content analyses examine what texts are about, considering the content from a particular perspective. This method scaffolds and explained my research to support my analysis of the texts through postcolonial perspectives to observe how Muslims are portrayed within adolescent and children's literature in the U.S.
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Gandra, Lucilea Ferreira Gandra. "A poética da diáspora de Fádia Faqir, uma filha de Allah /." Araraquara, 2020. http://hdl.handle.net/11449/192723.
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Orientador: Maria Dolores Aybar RamirezResumo: Ao nos decidirmos, inicialmente, por um levantamento arqueológico de mulheres escritoras árabes/muçulmanas para uma escolha posterior de obras que nos levassem a um maior conhecimento dessa literatura, deparamos com a escassez de traduções e publicações no Brasil, em comparação com o grande número existente em outros países, principalmente da Europa e da América do Norte. Acreditamos que isso se deva a maior presença dessas mulheres escritoras em tais continentes, gerando um fascínio pelo exótico, mas também um misto de atração e repulsão, sempre acompanhado de estereótipos, já enraizados pelo orientalismo. No Brasil, no entanto, salvo raras exceções, as editoras voltaram-se quase que exclusivamente para as autobiografias de mulheres que tecem duras críticas aos seus países de origem, às suas leis, à situação e normas de conduta para as mulheres, na maioria restritivas e opressoras, reafirmando uma imagem já impregnada de preconceitos. Vemos assim que a oferta de publicações em nosso país também nos impede uma visão mais abrangente e nos força a ratificar impressões essencialistas que em nada contribuem para o conhecimento e possível fruição da literatura produzida por essas mulheres, agora veladas, inclusive, por questões mercadológicas que camuflam e perpetuam as mesmas visões engessadas. Na tentativa de fugir desses relatos, sempre carregados de perseguição e dor, priorizamos para o nosso estudo o romance Meu nome é Salma, da autora jordaniano-britânica Fadia Faqir pois su... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: When deciding, initially, for an archaeological survey of Arab/Muslim women writers for a later choice of works which would lead us to a greater knowledge of this literature, we faced the scarcity of translations and publications in Brazil, in comparison with the large number which exists in other countries, mainly in Europe and North America. We believe that this is due to the greater presence of these women writers in such continents, creating a fascination with the exotic, but also a mixture of attraction and repulsion, always accompanied by stereotypes, already rooted by Orientalism. In Brazil, however, with a few rare exceptions, publishers turned almost exclusively to the autobiographies of women who harshly criticize their countries of origin, their laws, the situation and rules of conduct for women, most of which are restrictive and oppressive, reaffirming an image already steeped in prejudice. We thus see that the supply of publications in our country also prevents us from taking a more comprehensive view and forces us to ratify essentialist impressions which in no way contribute to the knowledge and possible enjoyment of the literature produced by these women, now veiled, by marketing issues which camouflage and perpetuate the same plastered visions. So as to escape these accounts, always laden with persecution and pain, we prioritized the novel My name is Salma, by the Jordanian-British author Fadia Faqir because her narrative, written in English, involves other di... (Complete abstract click electronic access below)
Mestre
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Twist, Joseph Dennis. "From Gastarbeiter to Muslim : cosmopolitan literary responses to post-9/11 Islamophobia." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/from-gastarbeiter-to-muslim-cosmopolitan-literary-responses-to-post911-islamophobia(53571283-9ef6-4192-bbb1-b7a5d6341f62).html.
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The label ‘Muslim’ is increasingly being used to exclude migrants and non-ethnic Germans from German society. Although this process began after 2000 when Germany’s citizenship laws changed from jus sanguinis to incorporate an element of jus soli and minority subjects could no longer be ‘othered’ by their passports alone, it intensified shortly afterwards due to the terrorist attacks of 9/11 (Spielhaus 2006). Specifically within the German context, the discovery that Mohamed Atta, one of the perpetrators of 9/11, had lived and studied in Hamburg, the foiled bomb plots of 2006 and 2007, and the 2011 Frankfurt Airport shooting all served to buttress this paradigmatic shift from national/ethnic difference to religious. Yet, rather than responding in kind to this identitarian entrenchment, the work of Zafer Şenocak, SAID, Feridun Zaimoglu and Navid Kermani (all minority writers of varying Muslim backgrounds) suggests new ways of thinking about community, identity and religiosity that are fluid, non-foundational and open to an undecided future, which can all be illuminated by Jean-Luc Nancy’s theories of the ‘inoperative community’ (2000 and 1991) and the deconstruction of monotheism (2008).For Nancy, the traditional understanding of community as the fusion of immanent individuals with a common identity must be resisted, as this disguises our actual ontological interrelatedness as ‘singular beings’ who are radically open to one another. This non-foundational approach regards the spacing of interconnected singular beings (their ‘being-in-common’) as the sense of the world, and rejects universalising ideologies that seek to confer sense upon the world from the outside, since these act to close down meaning and divide us up into polarised communities. In Nancy’s terms, whether these ideologies be political or religious, they are both defined by the monotheistic paradigm that operates through a separate ideal world that acts as our world’s guiding principle. This is why Nancy himself rejects the term cosmopolitanism, as its philosophical roots in the metaphysics of the Enlightenment stem from the ideal world of pure Reason. Nevertheless, just as the inoperative community can be understood as a non-foundational route to cosmopolitan solidarities, the deconstruction of monotheism too leaves space for a non-foundational religiosity that resists traditional identities and symbolism. Nancy proposes, borrowing from mysticism, a God not as ‘the “other world” [...], but the other of the world’ (2008, p. 10), that is to say, a religiosity that does not position God as the subject of the world and its organizing principle, but concerns itself instead with glimpsing the divine in the alterity in our world, which results from the very nothingness of its origins. These arguments, that I place at the forefront of post-9/11 debates surrounding cosmopolitanism and religion, can shed light on the literary writing of Şenocak, SAID, Zaimoglu and Kermani, who draw upon the immanentist tradition within Islamic mysticism in order to intimate a non-identitarian religiosity that figures in the alterity of the world and leaves open all possibilities for the future. In this regard, their fiction hints at an affective and worldly spirituality that can be found in love, sex, music and the natural world, which, whilst also serving to dispel stereotypical associations between Islam and sexual conservatism, hints at a post-monotheistic religiosity beyond identity and ideology. Thus, rather than creating a homogenous foundation through dialogue (the approach of the German state and often of interkultureller Germanistik), the non-foundational and cosmopolitan conceptualisations of the self, community and religiosity found in the writing of these authors both undermine the closed identities that are clashing violently across the globe at the start of the twenty-first century and also open up the space for us to imagine new ways of coexisting.
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Carpentieri, Nicola. "The Poetics of Aging: Spain and Sicily at the Twilight of Muslim Sovereignty." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10614.
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Aging as a physical, aesthetic and intellectual process gained, after muhdath poetry, a position of prominence in Classical Arabic poetry and poetics. Despite its relevance to the development of subgenres such as that of shayb (white hair) and zuhd (ascetic poetry), Arabic verse on aging received little attention by major contemporary critics. This study focuses on the verses on aging penned by the Andalusian poet Abu Ishaq al-Ilbiri and the Sicilian 'Abd al-Jabbar Ibn Hamdis in the XI and XII centuries, arguing for the creative processes through which these two poets reworked the motif of old age, together with other poetic subgenres, fashioning a 'poetics of aging.' By means of such a poetics, al-Ilbiri and Ibn Hamdis voiced their apprehension for the end of their lives, and at once, for the end of Islam's political supremacy in their homelands. Both al-Ilbiri and Ibn Hamdis, as they aged, became more and more preoccupied with the political decline of Islam in Muslim Spain and Sicily. They addressed the prominent political figures of their times, inciting them to a restore Maghribi Islam to its former glory. At the same time, they devoted a significant part of their overall production to subgenres such as the elegiac and the ascetic, in which they reflected upon their physical decay and advocated a withdrawal from worldly pursuits. My study questions this apparent contrast. It is my contention that al-Ilbiri's and Ibn Hamdis's poetics of aging does not imply of personal withdrawal from public life. Such a poetics should instead be read as part and parcel with their public verses of tahrid (public instigation). In what follows I illustrate how al-Ilbiri and Ibn Hamdis combined verses on physical decline, elegies and ascetic verses, in order to convey their late-life reflections as two first-hand witnesses to the end of Islam's social and political cohesion in the Muslim West. Emerging from these verses is a fascinating combination of a political documentation for later Maghribi Muslim history and a quasi-autobiographical voicing of the anxieties these poets experienced living at both the temporal and spatial margins.Near Eastern Languages and Civilizations
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Traoré, Fatoumata Diahara. ""Mother and I, we are Muslim women" : Islam and postcolonialism in Mariama Ndoye's Comme le bon pain and Ken Bugul's Cendres et braises." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98589.
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This thesis is a literary analysis of two novels, Comme le bon pain (2001) by Mariama Ndoye and Cendres et braises (1994) by Ken Bugul. It examines the representation of Islam in relation to African women's identity, with particular emphasis on its relationship with the postcolonial context of francophone West Africa. Chapter I reviews the emergence of African francophone literature by women authors and the trends of criticism that developed as a result of it. It also presents the theoretical framework of this research, namely feminist and postcolonial theories inspired by Frantz Fanon and African women theorists. Chapter II of this thesis explores the use of Sufi imagery in Cendres et braises and its metaphorical description of decolonization and of the postcolonial subject. Chapter III examines Comme le bon pain for Islamic elements and their interaction with African traditional beliefs, as it attempts to understand Ndoye's own attitude towards Islam. It briefly reviews definitions of syncretism and what was termed "African Islam." Chapter IV poses the question of whether the two novels can be inscribed within a feminist ideology, specifically in a postcolonial, West African and Muslim context.
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Leafgren, Luke Anthony. "Novelizing the Muslim Wars of Conquests: The Christian Pioneers of the Arabic Historical Novel." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10362.
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During the Arabic cultural renaissance of the nineteenth century known as the nahda, Christian Arabs made a substantial contribution to the development of fiction and journalism. Among these pioneers, Salim al-Bustani, Jurji Zaydan, and Farah Antun were inspired by translations of European fiction to write the first historical novels in Arabic. Their narrations of the Muslim wars of conquest are carefully constructed blends of history and fiction that emphasize the cultural and religious values that Christian and Muslim Arabs hold in common. In their novels, these authors celebrate the historical achievements of the Arabs and seek to inspire a new sense of Arab cultural identity, open to Christians and Muslims alike and based on shared language, history, territory, values, and aspirations for reform. In this way, these authors respond to the sectarian tensions of their time, European imperialism, and the challenges of modernism with ideas that would become central to Arab nationalist discourse in the twentieth century.
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Latiff, Osman. "The place of Fasda'il Al-Quds (merits of Jerusalem) : literature and religious poetry in the Muslim effort to recapture Jerusalem during The Crusades." Thesis, Royal Holloway, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540105.
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Nasim, Mogharab. ""I Saw Myself Released": The Impact of Modernization on Women's Literature in Pre-Revolution Iran, 1941-1979." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34409.
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This thesis examines the first collections of modern Persian literature written by Iranian female authors in the context of a process of gender modernization during the Mohammad Reza Shah Pahlavi’s reign (1941-1979). This thesis argues that women’s literature written during the period of transition from tradition to modernity is clearly influenced by the state’s gender policy and illustrates the changing position of women’s status in private and public life. Indeed, an examination of the collections of short stories and poems that were produced in this period demonstrates that female authors were concerned with the unveiling policy, arranged marriage and polygamy, women’s education, women’s social participation, women’s domestic obligations, women’s political awakening, and female sexuality. Furthermore, central themes covered by female authors changed significantly based on the transformations of gender politics the society experienced from the 1940s and 1950s to the 1960s and 1970s.
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Schaffner, Ryan P. "The Bible through a Qur’ānic Filter: Scripture Falsification (Taḥrīf) in 8th- and 9th-Century Muslim Disputational Literature." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1461082707.
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Allard, Elisabeth Bolorinos. "My enemy or my brother? : Spanish representations of Muslim and Jewish culture during the colonial campaigns in Morocco, 1909-1927." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:6e0bcfff-12a2-4b59-92d4-57f9fff5adec.
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This thesis examines Spanish representations of Muslim and Jewish cultures in Morocco during the colonial campaigns in the Rif (1909-1927) in relation to constructions of Spanish identity during this period. It focuses on visual and textual narratives in the press (colonial photojournalism) and on three literary texts: Carmen de Burgos' En la guerra (1909), Ernesto Giménez Caballero's Notas marruecas de un soldado (1923) and Arturo Barea's La ruta (1943). The analysis undertaken centres on the use of the motifs of the body and the city and references to the medieval Castilian ballad tradition, the Romancero, by writers and photographers to explore the cultural relationship between Spain and North Africa. The chapters explore the delineation of boundaries between Spanish and Moroccan cultures by contemporary commentators and the power structures that underpin those boundaries, considering the different hierarchies that are established in Spain's relationship with Moroccan Muslims and Jews. Chapter 1 concerns the socio-historical context of the colonial campaigns and highlights the significance of the question of Spain's identity in relation to Morocco during this period. Chapter 2 compares representations of cultural and ethnic affinity between Spain and Morocco, arguing that beyond merely serving as a tool of colonial domination, they are harnessed in some cases to support the colonial venture, in others to challenge it, and yet in others to explore the pre-modern origins of the Spanish nation. In many of the examples examined, a process of self-Orientalisation is observed, where the 'Orientalist' and colonialist gaze is turned back on Spain as well as on Morocco. Chapter 3 examines representations of Muslim and Jewish alterity, arguing that these assertions of difference reveal Spanish anxieties about non-difference from North Africa, cultural regression, national fragmentation, and Spain's ability to dominate the protectorate. I conclude that these anxieties provide the fundamental underpinning to Spanish constructions of Morocco during the Rif War, and that this self-awareness about non-difference and failures of domination unsettles the predominant paradigm of discourse analysis within colonial studies.
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Gess, Nicola. "Gewalt der Musik : Literatur und Musikkritik um 1800 /." Freiburg i. Br. [u.a.] : Rombach, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2791936&prov=M&dokv̲ar=1&doke̲xt=htm.
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Johansson, Martinelle Cecilia. "Attityder till religiösa personbenämningar." Thesis, Uppsala universitet, Institutionen för nordiska språk, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-373970.
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I denna studie kombineras språkvetenskap och religionsvetenskap i syfte att undersöka studenters undermedvetna språkattityder till tre religiösa personbenämningar: muslim(er), hindu(er) och kristen(-na). Deltagarna består av studenter över hela Sverige och majoriteten har könsidentitet kvinna samt är i åldern 15-25 år. Deltagarnas språkattityder undersöks genom en enkätundersökning med ett matched guise-test och semantisk differential. Resultaten tyder på att personbenämningen kristen(-na) ger upphov till fler negativa konnotationer än framförallt muslim(er) men även hindu(er). Muslimer rankas exempelvis som mer hänsynsfulla och intelligenta än kristna. Hinduer rankas exempelvis som mjuka medan kristna exempelvis rankas som mer dumma än hinduer och muslimer samtidigt som de rankas som hänsynsfulla och sympatiska. Attityderna till dessa tre personbenämningar verkar med andra ord följa ett trestegsmönster där personbenämningen muslim(er) skapar flest positiva konnotationer, tätt följd av hindu(er) och sist personbenämningen kristen(-na) som skapar positiva och negativa konnotationer.
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Suleman, Mehrunisha. "Does Islam influence biomedical research ethics? : a review of the literature and guidelines, and an empirical qualitative study of stakeholder perceptions and ethical analysis." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3369e994-d40f-40ac-b752-dfd205a164b6.
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Islam, its texts and lived practice, finds growing importance within the global discourse on bioethics, as there is an increasing Muslim population and burgeoning interest in biomedical research and biotechnologies in the Muslim world. The aim of this thesis is to assess if and how Islam influences the ethical decision making of researchers, REC (researcher ethics committee) members, guideline developers and Islamic scholars in the biomedical research context. I began addressing this question by first reviewing the literature that has been published to explore the role that Islam plays in the literature on biomedical research ethics. There is evidence that some Muslim countries have developed "Islamic" guidelines. That is, guidelines with the explicit aim of setting out Islamic values and stating their relevance to the ethics of research. A review of research guidelines employed within countries with a significant Muslim population, was carried out, to investigate the role of Islam in such guidelines. The literature and guideline review revealed that although international guidelines have been adapted to incorporate Islamic views, studies have shown that the latter are of limited practical application within a "Muslim country" setting. An empirical study was carried out in two case study sites to assess the extent to which Islam influences ethical decision making within the context of biomedical research. 56 semi-structured interviews were carried out in Malaysia (38) and Iran (18) with researchers, REC members, guideline developers and Islamic scholars to understand whether Islam influences what they consider to be an ethico-legal problem, and if the latter emerges, then how such issues are addressed. The empirical study indicates five main conclusions. The first is that Islam and its institutional forms do impact ethical decision making in the day-to-day practice of biomedical research in countries with a Muslim population and/or in the research careers of Muslim researchers. Secondly, it shows that there are many distinctive mechanisms, such as the involvement of Islamic scholars, the process of ijtihad (independent reasoning) and the production of fatawah (legal edicts), by which Islam does identify and develop ethical views about biomedical matters. Thirdly, HIV/AIDS poses major challenges to the world of Islam as it does the rest of world. The epidemic raises issues that touch on cultural sensitivities that are important to Islamic societies and this study has shown that no simple or single response was observed to the ethical issues arising from HIV/AIDS. Fourthly, researchers face practical challenges when deliberating women's autonomy in contexts where Islam is appropriated within 'male dominated' contexts. The role and status of women is disputed in such contexts with views ranging from women needing their husband's permission to leave the home to men and women having equal freedoms. Finally, this study describes and analyses how the personal faith of researchers and their deep commitment to Islamic ethics and law influences their understanding of their legal and moral accountability and ethico-legal decision making. It shows that researchers adopt multiple roles and are required to balance numerous value systems and priorities and face moral anxiety and frustration when these different moral sources are in conflict. Overall, this study indicates that, in the countries studied, Islam does influence biomedical research ethics, and that this can be appreciated through the growing reference to Islam and its scriptural sources in biomedical research ethics literature, research ethics guidelines and the role of Islam in the day-to-day practice of biomedical researchers in the case study sites, that has been captured in the empirical study.
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REIS, CLAUDIA BARBOSA. "LITERATURE IN THE MUSEUM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2012. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=30087@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROA tese trata da gestão de museus de literatura; dá prioridade aos museus-casas como especificidade e apresenta, a partir de exemplos observados no Brasil e em outros países, uma análise dos elementos teóricos capazes de embasar uma leitura museológica de obras literárias e de seus autores. Avalia as possibilidades de recepção de dispositivos literários e museais pela sociedade brasileira contemporânea.
The thesis is about the management of literary museums. It gives priority to the specificity of house museums and, on the basis of the observation of examples in Brazil and in other countries, presents an analysis of theoretical instruments to deal with a museum lecture of literary works and authors. It also evaluates the possibilities of reception of literature and museums in contemporary Brazilian society.
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Nicolau, Maria da Conceição dos Santos. "A fúria dos tambores: music in African post-colonial literaturea música na literatura pós-colonial Africana." Master's thesis, Universidade de Aveiro, 2004. http://hdl.handle.net/10773/17761.
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Mestrado em Estudos InglesesThe following dissertation attempts to discuss the presence of music (from indirect to more direct references) in representative texts of African Post- Colonial literature, in particular, Chinua Achebe’s Things Fall Apart, Ngũgĩ wa Thiong’o’s Devil on the Cross, and Paulina Chiziane’s Niketche. This dissertation attempts to contextualise the use of music in three African countries, with respect to the historical, social, and cultural backgrounds, as well as to provide an approach to general musical practice and significant aspects of the way music is present in the three novels individually. It is necessary to understand and recognize that music is not only interesting in the analysis of African cultures, but also when analysing certain literary works. I intend to characterise and valorise music from literature or vice-versa. One of the aims of this dissertation is to approach how, through the presence of musical references, we can understand the novel and the cultures of the country portrayed. Focus has often been made on other cultural aspects in the study of these novels, generally with music being dealt with sketchily if at all. These books thus raise a number of questions about human beings, society, and cultural practices, demonstrating the extent to which different aspects of a given society and music are interwoven in complex ways. It is in this interdependence between music and society that we find a point of analysis of different African cultures as of the novels in question.
A presente dissertação procura discutir a presença da música (desde referências indirectas até às mais directas) em textos representativos da literatura Pós-Colonial Africana, nomeadamente, Things Fall Apart de Chinua Achebe, Devil on the Cross de Ngũgĩ wa Thiong’o e Niketche de Paulina Chiziane. Esta dissertação pretende contextualizar o uso da música em três países Africanos, respeitando o contexto histórico, social e cultural, analisando a prática musical em geral e aspectos significativos na forma como a música está presente nas três obras individualmente. Torna-se necessário perceber e reconhecer que a música não só é interessante na análise de culturas Africanas, mas também o é quando analisamos determinadas obras literárias. Pretendo caracterizar e valorizar a música a partir da literatura ou vice-versa. Um dos objectivos desta dissertação é abordar o modo como, através da presença de referências musicais, podemos compreender a obra e as culturas do país em causa. Muitas vezes se deu relevo a outros aspectos culturais no estudo destas obras, sendo a música normalmente analisada com imprecisão, ou nem isso. Nas três obras são levantadas questões ligadas ao ser humano, sociedade e práticas culturais, de forma a poder demonstrar como diferentes aspectos de uma dada sociedade e a música estão interrelacionadas de forma complexa. É nesta interdependência entre música e sociedade que vamos encontrar um ponto de análise de diferentes culturas Africanas e das três obras em questão.
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Abdul, Nabi Saleh Ali. "The concept of the Sufi Saintly Miracle: A Literary Approach." University of Western cape, 2020. http://hdl.handle.net/11394/7302.
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Masters of Artstudy analyses the concept of al-Karāmah al-Sūfīyah (the Sufi Saintly Miracle) in both its religious and literary dimensions. The researcher will shed more light on this genre of narrative literary phenomena by developing its definition and placing it in the social and historical context of the Sufi thought as a whole. Many communities in the Islamic world embrace and practice the Sufi doctrine and also believe in the Ṣūfī Sheikhs’ saintly miracles and its paranormal aspects, which they also consider to be parallel in its sacredness to the miracles of the Prophets. Furthermore, in this study the researcher will not only focus on the religious significance of the saintly miracle but also on their literary approach and aesthetic dimensions. In fact many of the contemporary Arab scholars and Litterateurs categorize this narrative discourse to fall under the cloak of al-Adab al-‘ajāibī (miraculous literature) due to the nature of its narrative style and structure from which it achieves its goals, such as: Myth – Legend – Superstition – Storytelling, etc. The study will be mainly qualitative. It is a content analysis study in the sense that the researcher will analyse the stylistic, formal and rhetorical techniques of the saintly miracles’ discourse with specific reference to extracts taken from al- Sheikh al-Hassan al- Shadili and al-Sheikh Abdelssalam Bin Machich. The study will use an eclectic theoretical and conceptual framework which combines the historical approach with the reception theory.
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Pires, Monica Kalil. "A tradução cultural em romances históricos : análise comparativa entre Léon, l'Africain, de Amin Maalouf, e A Incrível e Fascinante História do Capitão Mouro, de Georges Bourdoukan." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2009. http://hdl.handle.net/10183/17654.
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La traduction culturelle, indispensable pour la communication entre les peuples, est une tâche complexe en raison de la subjectivité de ceux qui sont impliqués et des différents aspects qu´interviennent à la présentation de la culture d'origine pour la culture de la réception. La littérature est un moyen privilégié de faire la médiation entre cultures. Léon, l'Africain et A incrível e fascinante história do Capitão Mouro, de Amin Maalouf et Georges Bourdoukan, respectivement, sont des romans historiques qui présentent la culture arabo-musulmane au lecteur occidental. À travers l'Histoire, la langue, la conception d'espace, les relations interpersonnelles, les coutumes et les rituels, ils donnent la parole à une culture traditionnellement étouffée dans l'Occident, et contribuent pour la médiation de conflits.A tradução cultural, fundamental para a comunicação entre os povos, é uma tarefa complexa, devido à subjetividade dos agentes envolvidos e aos vários aspectos que interferem na apresentação da cultura de origem para a cultura de recepção. A literatura é uma forma privilegiada de fazer esta mediação entre culturas. Léon, l´africain e A incrível e fascinante história do Capitão Mouro, de Amin Maalouf e Georges Bourdoukan, respectivamente, são romances históricos que apresentam a cultura árabe-muçulmana ao leitor ocidental. Exploram a História, a linguagem, a construção espacial, o relacionamento interpessoal, os costumes e os rituais, dando voz a uma cultura tradicionalmente sufocada no Ocidente, e com isso contribuindo para a mediação de conflitos.
The cultural translation, essential for communication between peoples, is a complex task due to the tranlator´s subjectivity and the various aspects involved in the presentation of the culture of origin for the culture of reception. The literature is a privileged way of doing this mediation between cultures. Léon, l'africain and A incrível e fascinante história do Capitão Mouro, from Amin Maalouf and Georges Bourdoukan, respectively, are historical novels that present the Arabic-Muslim culture to the Western reader. They explore the History, language, design space, interpersonal relationships, customs and rituals, giving voice to a culture traditionally smothered in the West, helping to mediate conflicts.
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Anderson, Anne. "Aspects of music in nineteenth-century literature." Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367245.
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Amdur, Shawn Monte. "Divergent questioning strategies for general music classes based on music literature /." Access Digital Full Text version, 1990. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10939544.
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Da, Sousa Correa Delia Gwendolen. "George Eliot and music in nineteenth-century literature." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358448.
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Shareefi, Adnan Osama. "The Role of American Islamic Organizations in Intercultural Discourse and Their Use of Social Media." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1499273914498808.
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Craford, Mary Elizabeth. "Inventory of modern American cello-keyboard literature /." Access Digital Full Text version, 1994. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11847815.
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Thesis (Ed.D.)--Teachers College, Columbia University, 1994.Includes tables. Typescript; issued also on microfilm. Sponsor: Harold F. Abeles. Dissertation Committee: Lenore M. Pogonowski. Includes bibliographical references (leaves 89-104).