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Journal articles on the topic 'Muslim women saints'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Melchert, Christopher. "Before ṣūfiyyāt". Journal of Sufi Studies 5, № 2 (2016): 115–39. http://dx.doi.org/10.1163/22105956-12341287.

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Some scholars have attempted to identify a distinctive, feminine spirituality among early Muslim renunciants and Sufis. Studies by Roded, Azad, Dakake, and Silvers are reviewed. Content analysis of Ibn al-Jawzī, Ṣifat al-ṣafwa, suggests that renunciant women and men (of the period before classical Sufism) were remembered for similar devotional activities in similar frequencies. The Damascene Yazīd b. Maysara (fl. earlier 2nd/8th cent.) is quoted as saying, “A reprobate woman is like a thousand reprobate men, while a virtuous woman will be credited with the work of a hundred male saints.” There

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Ghadially, Rehana. "Devotional Empowerment: Women Pilgrims, Saints and Shrines in a South Asian Muslim Sect." Asian Journal of Women's Studies 11, no. 4 (2005): 79–101. http://dx.doi.org/10.1080/12259276.2005.11666001.

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3

CUFFEL, ALEXANDRA. "From practice to polemic: shared saints and festivals as ‘women's religion’ in the medieval Mediterranean." Bulletin of the School of Oriental and African Studies 68, no. 3 (2005): 401–19. http://dx.doi.org/10.1017/s0041977x05000236.

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In this article I examini two problems regarding women's participation in shared saint veneration and festivals in the eastern Mediterranean and Iberia. First, I ascertain what women's practices were, whether women participated in or assigned meanings to rituals that were separate from those of men, and finally, whether these shared practices were enough to break down religious barriers between women so that we may speak of ‘women's piety’ or ‘women's religious culture’ as a category that extends beyond the confines of individual religious affiliations. Secondly, I explore the meanings that ce

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4

Benton, Catherine. "Behind the Veil in Khuldabad, India: 14th Century Sufi Saints, 21st Century Islamic Reformers, and Muslim Women." ASIANetwork Exchange: A Journal for Asian Studies in the Liberal Arts 17, no. 1 (2009): 26. http://dx.doi.org/10.16995/ane.213.

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Ismoilov, L. E. "Features of Family and Marriage Relations in Late Medieval Transoxiana (Maverannahr) Sufism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 47 (2024): 171–78. http://dx.doi.org/10.26516/2073-3380.2024.47.171.

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The article highlights the issue of the institution of the family and family and marriage relations in the late medieval Transoxiana (Maverannahr) narrative sources in the Lives of Muslim saints (manakibs) of the 16th century. In the late medieval period, despite the relative predominance of asceticism, in most cases, family ties began to play an important role in the life of the Sufis. However, strict adherence to the family spiritual heritage was not always respected by successors. Due to the peculiarities of the perception of life by Sufis, the death of one of the children of a Sufi could b

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Khasavnekh, Alsou Ahmadullovna, and Liliia Khatipovna Mukhametzianova. "Sufi practices and special prescriptions for women in the work “The guidance of mentors from the Shaikh of the Khalidi [branch]” by M.-Z. Kamalov." Philology. Issues of Theory and Practice 16, no. 10 (2023): 3245–50. http://dx.doi.org/10.30853/phil20230504.

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The paper is devoted to the study of the place and role of women and female saints in various Sufi circles; in particular, the researchers discuss the Naqshbandi and the Bektashi orders. The aim of the study is to reveal the peculiarities of the coverage of the female theme in the Arabic-language work “The guidance of mentors from the Shaikh of the Khalidi [branch]” by the Tatar shaikh Muhammad-Zakir Kamalov (al-Chistavi) of the Naqshbandi tariqa, which operated on the territory of the Volga-Ural region. In comparative terms, the study also considers other Sufi communities belonging to differe

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Khan, Sarah, and Mahmoud Eid. "A New-Look for Muslim Women in the Canadian Media: CBC's Little Mosque on the Prairie." Middle East Journal of Culture and Communication 4, no. 2 (2011): 184–202. http://dx.doi.org/10.1163/187398611x571355.

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AbstractThe coverage of Muslim women in Western media has long been using Orientalist stereotypes and portrayals of Muslims as outsiders. Even though racist stereotypes exist in Canada, Canadian legislation and the media are attempting to portray an idealistic form of multiculturalism. Recently, Canadian mainstream media have refrained from stereotypical representations of Muslims, especially women, and shifted toward non-Orientalist representations. CBC's Little Mosque on the Prairie (LMP), a satirical Canadian comedy sitcom, is one of the first such instances. LMP criticizes and refutes nega

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Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–66. http://dx.doi.org/10.18326/ijims.v9i2.241-266.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc

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Sutkutė, Rūta. "REPRESENTATION OF ISLAM AND MUSLIMS IN WESTERN FILMS: AN “IMAGINARY” MUSLIM COMMUNITY." EUREKA: Social and Humanities 4 (July 31, 2020): 25–40. http://dx.doi.org/10.21303/2504-5571.2020.001380.

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This article provides a textual and visual analysis of Hirsi Ali and van Gogh’s controversial short film Submission (2004) and Marc Forster’s The Kite Runner (2007). Emphasis is placed on rhetorical and plot strategies, aimed at reinforcing unproductive Orientalist stereotypes of Islam and Muslims. The aim of this analysis is to find out how Muslims and Islam are presented in Submission and The Kite Runner, based on E. Said's (1978) work “Orientalism” and to identify Theo van Gogh's assassination, influenced public attitudes towards Muslims. The following means are used to reach the aim: to an

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10

Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–65. http://dx.doi.org/10.18326/ijims.v9i2.241-265.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc

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Nurmila, Nina. "THE CURRENT BATTLES BETWEEN PROGRESSIVE AND CONSERVATIVE MUSLIM WOMEN IN INDONESIA." AGENDA: Jurnal Analisis Gender dan Agama 2, no. 1 (2020): 1. http://dx.doi.org/10.31958/agenda.v2i1.2026.

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Perempuan Indonesia telah mampu mengatur diri mereka sejak pra-kemerdekaan. Mereka bersatu untuk meraih kemerdekaan, tetapi mereka juga terbagi berdasarkan agama dan masalah-masalah yang mereka perjuangkan. Dalam masalah poligami, organisasi-organisasi perempuan Kristen dan sekuler cenderung menentangnya, sementara perempuan Islam cenderung setuju menerima poligami sebagai bagian dari syariah Islam yang tidak dapat dilarang. Artikel ini akan membahas tentang perbedaan pendapat antara perempuan muslim progresif dan konservatif, terutama tentang masalah kekerasan seksual, pernikahan anak dan per

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Rabinovich, Tatiana. "Becoming “Black” and Muslim in Today’s Russia." Meridians 20, no. 2 (2021): 396–413. http://dx.doi.org/10.1215/15366936-9547943.

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Abstract Global anti-Muslim racism takes new and specific forms in contemporary Russia by mobilizing the shifting meanings of “Blackness” to stigmatize vulnerable populations. Stemming from the tsarist and Soviet pasts, these meanings of “Blackness” (and “whiteness”) have been refracted by the dramatic socioeconomic and political shifts since the collapse of the Soviet Union. This article draws on the accounts of working-class devout Muslim women, with whom the author conducted ethnographic fieldwork in Saint Petersburg between 2015 and 2017, to elucidate their experiences of how anti-Muslim r

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Almanssori, Salsabel, and Muna Saleh. "Hijabi Girlhood in the Intersections." Girlhood Studies 16, no. 3 (2023): ix—xxi. http://dx.doi.org/10.3167/ghs.2023.160302.

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Although hijab has long been a subject of fascination in western1 culture for some time, in the last several years the girl in hijab has been in the sociopolitical spotlight. As Katherine Bullock and Gul Jafri (2000) noted over twenty years ago, “Because of this Western cultural fixation on Muslim women's dress as a symbol of oppression, Muslim women often have to focus on that aspect of their identity as well, even if they would rather talk of something else” (37). With hijab being the most visible way to identify and be identified as Muslim as Wahiba Abu-Ras and Zulema Suarez (2009 along wit

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14

Rothenberg, David J. "Angels, Archangels, and a Woman in Distress: The Meaning of Isaac's Angeli archangeli." Journal of Musicology 21, no. 4 (2004): 514–78. http://dx.doi.org/10.1525/jm.2004.21.4.514.

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Henricus Isaac's grand six-voice motet Angeli archangeli (Angels, archangels) sets a text from the liturgy of the Feast of All Saints (November 1), but its only preexistent musical material is a cantus firmus in the tenor voice, drawn from the tenor of the mid 15th-century chanson Comme femme desconfortéée (As a woman in distress), attributed to Binchois. Scholars have assumed that Angeli archangeli is a motet for All Saints but have been at a loss to explain why Isaac chose the cantus firmus he did. This study attempts to explain Isaac's puzzling juxtaposition of Latin text and secular cantus

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Syah, Yoshy Hendra Hardiyan, Lilly Suzana binti Haji Shamsu, and Dadang Kuswana. "Religious Secularism: Muslim Perception and the Effects of France and Belgium's Niqab and Burqa Prohibition." Jurnal Iman dan Spiritualitas 4, no. 1 (2024): 11–22. http://dx.doi.org/10.15575/jis.v4i1.31669.

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This article examines how the Muslim community perceives religious secularism in France and Belgium. Second, to explore the negative and positive impacts of the niqab and burqa ban policy on the perception of the Muslim community in France and Belgium. This article uses a descriptive qualitative research method (Field Research) with a participatory approach. Namely, the researcher conducted direct observations in France (Cannes, Marseille, and Dunkerque) and Belgium (Saint-Nicolas and Bouge) on 19-26 February 2022. The data collection techniques in this article are primary data and secondary d

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16

Alem, Hind. "The Representation of the Oriental Woman in Sylvia Plath’s Poetry: Liberating the Veiled Body in “Purdah” and “Ariel”." Theory and Practice in Language Studies 13, no. 4 (2023): 1023–30. http://dx.doi.org/10.17507/tpls.1304.24.

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The present article discusses the representation of Oriental female figures in selected poems of Confessional poet Sylvia Plath, revealing the function of the women’s representations and their contribution to the poet's battle against patriarchy. The Orientalist aspect of Plath’s works is complex and comprises different layers of meanings. The analysis focuses on the characters of Ariel and the Muslim bride in “Purdah” regarding the notion of modesty through the physical and symbolic object of the veil. Thus, the study raises the question of whether the poet offered Eastern women the same voic

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17

VAN BETTERAY, DIRK. "‘Hic est vere Martyr, qui pro Christi nomine sanguinem suum fudit’: representations and reflections of violence and suffering in the responsoria prolixa of saints' offices in the ‘Codex Hartker’." Plainsong and Medieval Music 23, no. 1 (2014): 31–50. http://dx.doi.org/10.1017/s0961137113000120.

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ABSTRACTThis article aims to show the relevance of musical and musical-textual analysis of saints' offices in approaching socio-historical aspects of the Middle Age. It investigates the moral and socio-historical concepts conveyed by the responsoria prolixa in honour of martyred saints in the famous Codex Hartker (CH-SGs 390–391, c.1000). What were the right ways to deal with violence and suffering? Did these differ for men, women and children? In the analysis of responsories in honour of St Stephen, St Lawrence, the Holy Innocents, Sts Cecilia and Agatha, striking musical or textual-musical f

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18

Hällzon, Patrick. "Stepping onto sacred ground: the mazar in Uyghur day-to-day life." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 87–121. http://dx.doi.org/10.30674/scripta.67364.

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Like most Turkic peoples, the vast majority of the Uyghur people are Muslim and belong to the Sunni branch of Islam. Islam is a contributing factor in Uyghur identity and is manifested in daily life by a number of regulations on food, observation of religious holidays and life cycle celebrations. The point of departure here is to try to describe the ziyara as an integral part of Muslim life in the region. The mazarserves as an important reference point in the day-to-day life of the Uyghur people. Regardless of whether it is a local place of worship or a shrine that attracts pilgrims from a lar

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Biondo III, Vincent F. "NADIA ABU-ZAHRA, The Pure and the Powerful: Studies in Contemporary Muslim Society (Reading, Berkshire, U.K.: Ithaca Press, 1997). Pp. 340. $45.00 cloth, $21.00 paper." International Journal of Middle East Studies 34, no. 1 (2002): 174–75. http://dx.doi.org/10.1017/s002074380242106x.

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The Pure and the Powerful, the second book by the Oxford-based anthropologist Nadia Abu-Zahra, is a case study of the rituals performed at the Cairo shrine of al-Sayyida Zaynab, patron saint of women, during the anniversaries of her birth and death. Considered by many to be the granddaughter of the Prophet Muhammad, al-Sayyida Zaynab is the epitome of purity and has the power to heal the sick. Abu-Zahra sees religious practices at the shrine as a demonstration of Islam and Egyptian society's “integrated wholeness.” In short, the beliefs and practices of common people, intellectual elites, men,

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20

Dabiri, Ghazzal. "Reading ʿAttār’s Elāhināma as Sufi Practical Ethics: Between Genre, Reception, and Muslim and Christian Audiences". Journal of Persianate Studies 11, № 1 (2018): 29–55. http://dx.doi.org/10.1163/18747167-12341318.

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AbstractThis paper seeks to contribute to the field of reception and audience studies by analyzing ʿAttār’sElāhināma. Little studied, theElāhināmaoffers an opportunity to understand better ʿAttār’s attitudes towards socio-religious issues, as well as the types of audiences that the text seeks, how it addresses them, and what possible aims it has. The paper argues that theElāhināmamobilizes the formal characteristics of practical ethics and mirrors while disrupting them at the level of meaning towards its own aims, namely, a just society grounded in the tenets of Sufism, for a broad, non-specia

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Tengku Kasim, Tengku Sarina Aini, Siti Falihah Yaakob, and Nor Fahimah Mohd Razif. "THE LEARNING OF WOMEN'S BLOOD IN THE SCIENCE SUBJECT OF THE SECONDARY SCHOOL STANDARD CURRICULUM (KSSM): A COMPARISON OF FIQH AND SCIENTIFIC PERSPECTIVES." International Journal of Modern Education 5, no. 17 (2023): 158–68. http://dx.doi.org/10.35631/ijmoe.517012.

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Muslim men and women are required to study the corpus of knowledge known as women's blood education, which includes the science of menstruation, childbirth, and istihadah, as well as the related laws. This is due to the fact that the knowledge of women's blood is one of the sub-discussions under the chapter on worship, which contains laws pertaining to the fundamentals of Islam, such as prayer, fasting, and Hajj. At the secondary education level, this topic is introduced to 13-year-old Form 1 students through Form 1 science classes that include a subtopic on the menstrual cycle. The content an

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Mazid, Nergis. "Inscriptions." American Journal of Islam and Society 22, no. 1 (2005): 143–47. http://dx.doi.org/10.35632/ajis.v22i1.1746.

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The irony was not lost that Toronto’s Colony Hotel was the site of theAMSS’ tribute to the late Edward Said, “Inscriptions: Decoding Politics,Gender and Culture in Epistemologies and Praxis,” held on November 27,2004. The first regional Canadian conference, cosponsored by the AMSS’ Canadian chapter and the University of Toronto’s political science department,featured eight sessions. A wide breadth of papers incorporated hisintellectual legacy, either directly through his critical frameworks, or indirectlythrough critiques developed from them. Gender, neo-conservativism,development, legal works

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Hilscher, Elisabeth Theresia. "Zwischen Himmel und Hölle : Kardinaltugenden und Todsünden in Wiener Oratorientexten des 18. Jahrhunderts." Musicologica Brunensia, no. 2 (2023): 53–68. http://dx.doi.org/10.5817/mb2023-2-5.

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Bringing sinful people onto the path of virtue is a basic pastoral concern of Christianity. With the begin of the Catholic renewal this path of virtue was a crucial element of Pastoral care with the Virgin Mary was stylised as a role model for women of all classes, both in humility (humilitas) and strength (fortitudo). The focus of this contribution is on German-language oratorios in Vienna and their threefold "translation problem": on the one hand, in the realisation of theological content, on the other hand, in the confrontation with Italian (court) librettistics, which are indispensable as

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Gholi, Ahmad. "Representation of Oriental Travelees and Locus in Jurgen Wasim Frembgen’s Travelogue: The Closed Valley: With Fierce Friends in Pakistani Himalays." International Journal of Applied Linguistics and English Literature 6, no. 1 (2016): 84. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.1p.84.

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The oft despised and ignored genre of travel writing was recognized as worthy of scholarly investigation in 1970s thanks to Edward Said’s Orientalism, the wave of deconstructionism, and postcolonialism (Calzati, 2015). For these scholars, travel writers do not present a transparent window to an alien space and its residents even though they normally claim it. For them the representation of the traveled terrain and travelees is an ideological construction which is tainted with the travel writer’s ‘habitus’ and ‘field’ and crafted through fictional devices. In this regard, by drawing on postcolo

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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants." Church History 76, no. 2 (2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.

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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Y

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Elsadda, Hoda. "Travelling Critique." Feminist Dissent, no. 3 (November 27, 2018): 88–113. http://dx.doi.org/10.31273/fd.n3.2018.293.

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The use and abuse of rights-based approaches to furthering gender justice has been the subject of much debate and contestation in feminist scholarship. This paper engages with the feminist anti-imperialist critique of rights discourses, particularly when used as a theoretical lens to understand or evaluate women’s rights movements, or gender related campaigns for justice in non-democratic settings. The paper argues that anti-imperialist critique is caught up in a binary of universalism versus cultural relativism, a form of a meta-narrative that disregards the personal narratives of struggle an

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Frangulian, L. R. "Martyrdom of John of Phanijoit MS Vat - Copt. 69, fols 40r-55v." Orientalistica 3, no. 3 (2020): 799–819. http://dx.doi.org/10.31696/2618-7043-2020-3-3-799-819.

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This is the first translation into Russian of the “Martyrdom of John of Phanijoit”. The text is written in Coptic and originates from the beginning of the 13th cent. AD. The translation is preceded by an introduction, which comprises the history of the research as well as lists all the modern editions and translations of the “Martyrdom”. It is pointed out that there are some doubts about the original language of the text: some scholars argue that it could have been Arabic. There are also different speculations regarding the motives, which prompted the author to use Coptic, although at that tim

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Mir, Shabana. "AMSS Thirty-second Annual Conference." American Journal of Islam and Society 20, no. 3-4 (2003): 224–27. http://dx.doi.org/10.35632/ajis.v20i3-4.1850.

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The Thirty-second Annual AMSS Conference, cosponsored this year byIndiana University's Middle Eastern and Islamic Studies program and thedepartment of Near Eastern Languages and Cultures, analyzed "EastMeets West: Understanding the Muslim Presence in Europe and NorthAmerica." Katherine Bullock (program committee chair, University ofToronto), Nazif Shahrani (professor of anthropology, director of MiddleEastern and Islamic studies program, Indiana University), PatrickO'Meara (dean, International Programs, Indiana University), and LouaySafi (president, AMSS) welcomed attendees and made introducto

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Podshivalova, Polina I. "A Parable in Painting: “Room in a Dutch House” and “Woman Reading” by Pieter Janssens Elinga." Vestnik of Saint Petersburg University. Arts 11, no. 3 (2021): 494–511. http://dx.doi.org/10.21638/spbu15.2021.307.

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This article proposes the hypothesis that the paintings “A Room in a Dutch House” (late 1660s — early 1670s) and “Woman Reading” (1660) by Delft artist of genre scenes Pieter Janssens Elinga (1623–1682) are paired and in a mutual dialogue and the New Testament parable is told about Martha and Mary, as a symbol of two worldviews — contemplative and effective, spiritual and material. The proposed assumption is mainly justified by comparing biblical texts (the Gospel of Luke, the Epistle of James and others) with the figurative system of paintings examined and sequentially interpreted in the cont

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Zarri, Gabriella. "A Compendium of the Wondrous Deeds of Caterina da Racconigi: Hagiography or Philosophical Treatise?" Renaissance and Reformation 42, no. 4 (2020): 41–59. http://dx.doi.org/10.7202/1068574ar.

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Gianfrancesco Pico’s interest in Caterina da Racconigi, a mystic and prophet revered in Piedmont in the first decades of the sixteenth century, was born out of a scientific curiosity prior to becoming devout admiration. The Compendio delle cose mirabili, Gianfrancesco’s last work, written after the completion of his Life of Savonarola, is a continuation of his treatises on prophecy and premonition and on the discernment of spirits and witchcraft; it aims to observe and describe the mystical phenomena attributed to a woman whose conduct is inspired by a specific model of holiness. The Compendio

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Zarri, Gabriella. "A Compendium of the Wondrous Deeds of Caterina da Racconigi: Hagiography or Philosophical Treatise?" Renaissance and Reformation 42, no. 4 (2020): 41–59. http://dx.doi.org/10.33137/rr.v42i4.33707.

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Gianfrancesco Pico’s interest in Caterina da Racconigi, a mystic and prophet revered in Piedmont in the first decades of the sixteenth century, was born out of a scientific curiosity prior to becoming devout admiration. The Compendio delle cose mirabili, Gianfrancesco’s last work, written after the completion of his Life of Savonarola, is a continuation of his treatises on prophecy and premonition and on the discernment of spirits and witchcraft; it aims to observe and describe the mystical phenomena attributed to a woman whose conduct is inspired by a specific model of holiness. The Compendio

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Putri, Fauziyah, and Achsania Hendratmi. "Pengaruh Celebrity Endorser dan Content Marketing terhadap Purchase Intention Fashion Muslim." Jurnal Ekonomi Syariah Teori dan Terapan 9, no. 5 (2022): 672–80. http://dx.doi.org/10.20473/vol9iss20225pp672-680.

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ABSTRAK Halal fashion saat ini menjadi salah satu sektor yang diminati konsumen di Indonesia. Mayoritas penduduk Indonesia yang merupakan muslim menjadikan pangsa pasar industri fashion Muslim sangat besar. Permintaan produk fashion muslim semakin tinggi karena kesadaran perempuan Muslim dalam menutup aurat juga sudah tinggi. Apalagi, konsumen saat ini suka melihat fashion influencer di sosial media seperti Instagram. Serta penggunakan content marketing yang menarik juga mempengaruhi konsumen untuk membeli sebuah produk. Penjualan produk fashion muslim semakin mudah diakses konsumen dengan and

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Burel, Oleksandr. "“Nuit Persane” by C. Saint-Saëns: Oriental Story from a Frenchman." Aspects of Historical Musicology 34, no. 34 (2024): 55–91. http://dx.doi.org/10.34064/khnum2-34.03.

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Statement of the problem. Since the 18th century, oriental theme have been firmly established in French classical music . Camille Saint-Sa&#235;ns (1835–1921) did not miss it in his vocal cycle “Persian Melodies” for voice and piano op. 26 (1870), which he transformed later into a picturesque symphonic canvas “Nuit Persane” op. 26-bis (1891). The very fact of such a transformation cannot fail to arouse research interest, especially since the score became not just a vocal-orchestral version of “Persian Melodies”, but acquired features of spectacular theatricality. If the early period of the

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Henningsen, Gustav, and Jesper Laursen. "Stenkast." Kuml 55, no. 55 (2006): 243–78. http://dx.doi.org/10.7146/kuml.v55i55.24695.

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CairnsIn Denmark, the term stenkast (a ‘stone throw’) is used for cairns – stone heaps that have accumulated in places where it was the tradition to throw a stone. A kast (a ‘throw’) would actually be a more correct term, as sometimes the heaps consist of sticks, branches, heather, or peat, rather than stones – in short, whichever was at hand at that particular place. A kast could also consist of both sticks and stones.The majority of the known Danish cairns were presented by August F. Schmidt in 1929. Since then, numerous new ones have been discovered, and we now know of around 80 cairns, cf.

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Akça Ataç, C., and Nur Köprülü. "“Don’t Give Up! Don’t Give in!” Gender in International Relations and “Curious” Feminist Questions." Kadın/Woman 2000, Journal for Womens Studies 20, no. 2 (2019): i—xii. http://dx.doi.org/10.33831/jws.v20i2.92.

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In her recent book published after the election of Donald Trump as the US President in 2016, Cynthia Enloe argues that the patriarchy, similar to our smart phones, has updated itself as a reaction against the achievements of the second and third wave feminisms. The updated patriarchy has this time renewed itself through the beliefs and values about the ways the world works (2017). The competing foreign policies representing the hypermasculine hegemonic masculinity of the current world politics and its authoritarian leaders are the outputs of this new updated version of patriarchy. Enloe doubts

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Giostra, Alessandro. "Stanley Jaki: Science and Faith in a Realist Perspective." Perspectives on Science and Christian Faith 74, no. 1 (2022): 59–61. http://dx.doi.org/10.56315/pscf3-22giostra.

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STANLEY JAKI: Science and Faith in a Realist Perspective by Alessandro Giostra. Rome, Italy: IF Press, 2019. 144 pages. Paperback; $24.24. ISBN: 9788867881857. *The subject of this short introduction--Father Stanley L. Jaki (1924‚Äì2009), a giant in the world of science and religion--is more important than this book's contents, a collection of conference papers and articles published between 2015 and 2019. *Readers of this journal should recognize Jaki, a Benedictine priest with doctorates in theology and physics, 1975‚Äì1976 Gifford lecturer, 1987 Templeton Prize winner, and professor at Seto

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Fatihunnada, Fatihunnada, Nur Faricha та Hasan Basri Salim. "Mukena: A balance between the Indonesian women's prayer dress and the hadiths on the prayer of prophet's wives | موكينا: موازنة بين لباس صلاة المرأة الإندونيسية وأحاديث صفة صلاة أمهات المؤمنين". Al-Zahra : Journal for Islamic and Arabic Studies 18, № 1 (2021). http://dx.doi.org/10.15408/zr.v18i1.21677.

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Mukena is a women's prayer dress in Indonesia. It is well known that the Nine Saints knew her in the fourteenth century AD, but the truth is that Nyai Mukena first knew her in Cirebon. Mokina is considered an Indonesian women's prayer dress. The prayer dress has standards that must be met for the validity of its use in prayer. The mothers of the believers wore the dress of prayer for the Arabs in the past, as mentioned in some narrations. This research analyzes Mukena's hadiths about the dress of the mothers of the believers' prayer.This research is written using the analytical method by searc

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Shabir, Aamina, and Tanveer Ahmad Khan. "Media as an Instrument of Reflection or Distortion of the Real Life Problems of Muslim Women in India." Journal of Social Inclusion Studies, May 30, 2022, 239448112210969. http://dx.doi.org/10.1177/23944811221096943.

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The relationship between women and media in terms of the portrayal of the former in the latter has been a contested one. It has been an area of interest and scrutiny for academicians in general and feminists in particular. However, despite being laden with the xenophobic undercurrent, Muslim women’s depiction has not been addressed with much academic curiosity and seriousness. Muslim women per se represent a category defined by the intersection of gendered and Islamophobic vulnerabilities. The disadvantage of Muslim women has also cropped into media, with representation dominated by voiceless

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Naguib, Shuruq. "Islam and the Epistemic Politics of Gender." American Journal of Islam and Society 38, no. 1-2 (2021). http://dx.doi.org/10.35632/ajis.v38i1-2.2966.

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Critical reflection on gender as a category of analysis within the study of Islam is a venture fraught with intellectual and cultural challenges. Despite tacit acceptance of the analytical significance of gender, the intersection of these two categories has made for a highly charged field of inquiry, polarizing Muslim and other audiences over its commitments, practices, and impact. The field is also gendered, with most of its scholars being women. This is characteristic of Women and Gender Studies at large and underlies its marginal epistemic and institutional status within various disciplines

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Murphy, Nancy. "Buffy Sainte-Marie’s Self-Expressive Voice." Music Theory Online 29, no. 3 (2023). http://dx.doi.org/10.30535/mto.29.3.5.

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Buffy Sainte-Marie is a Cree singer-songwriter who emerged in the folk-inspired Greenwich Village coffeehouse scene in the mid-1960s. From her positionality as an Indigenous woman, Sainte-Marie wrote protest music (“activist songs”) on topics including antiwar themes and issues facing Native Americans. Her provocative 1966 activist song “My Country ’Tis of Thy People You’re Dying” is an anthem to decolonization that aims to educate her listeners about acts of genocide against Indigenous communities in the United States and Canada. The song’s lyrics, however, are only one aspect of its signific

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Meffre, R., and A. N. Nikolaev. "The Funerary Ensemble of Nairis in the Hermitage Museum." Zeitschrift für Ägyptische Sprache und Altertumskunde 143, no. 1 (2016). http://dx.doi.org/10.1515/zaes-2016-0006.

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Summary:Publication of a funerary ensemble brought back from Egypt in 1827 by Anastasios Averoff and now kept in the Hermitage museum, Saint Petersburg. It comprises an outer coffin and a cartonnage pertaining to a woman named Nairis, who lived in the Theban area at the end of the Libyan Period. She may be identified with the mother of a maid, known through her coffin and her funerary stele, both items dated to the 25

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Sevea, Teren. "Exilic journeys and lives: Paths leading to a Mughal grave in Rangoon." Indian Economic & Social History Review, May 13, 2022, 001946462210853. http://dx.doi.org/10.1177/00194646221085350.

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This article studies the exilic journeys and lives of a series of Mughals and Muslims in Burma between the 1850s and 1920s. It presents a microhistory of exiles and sojourners from north India and Europe, including that of the last Mughal king, Bahadur Shah Zafar. The stories of the men and women introduced here are microcosms of the porous borders they crossed. And Rangoon, the hub of Mughal prisoners, convicted saints, merchants, labourers and internationalists, emerged as a ‘junction box’ of Indian Ocean Islam. The article traces Zafar’s life under house arrest in Burma, and then turns to t

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Zaman, Qomarus. "MEMAHAMI MAKNA HILAL MENURUT TAFSIR AL-QUR’AN DAN SAINS." UNIVERSUM 9, no. 1 (2015). http://dx.doi.org/10.30762/universum.v9i1.78.

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Interpretation of surah Al-Baqarah verse 189 which uses a method of transmission saying that the verse would describe the times predetermined by God to mankind in serve him well to explain when fasting, and pilgrimage feast. Similarly, the new moon will also indicate the prescribed period for women. Narrated by Bisyri bin Mu'adh said that Qatada once said: The Prophet Muhammad was asked one day by his people will paragraph يسألونك عن الأهلة قل هي مواقيت للناس at the time of the new moon has not yet appeared? Then the Prophet said to them; Then the Prophet said to them; Allah have it appear as

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-, Rintu Bhuyan, and Riyaz Ali -. "Gandhian Ideology in the Fiction of Chaman Nahal." International Journal For Multidisciplinary Research 4, no. 6 (2022). http://dx.doi.org/10.36948/ijfmr.2022.v04i06.1210.

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Mahatma Gandhi was a freedom fighter as well as a social reformer. He was a man of action and intuition. He held no political office. Yet he could arouse the consciousness of an entire subcontinent! A lean, frail, ‘half-naked fakir’—armed with a wooden staff and dignity of a human being, he fought against greatest empire the world has ever known. It was just a moral grandeur of his soul which enabled him to fight against the brute power, in any form, and even vanquish it. As a defender of the human rights, he made people more conscious of their duties, to set a moral order in the society and a

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Բոբոխյան, Արսեն, Սաակ Տարոնցի та Տորք Դալալյան. "Խարբերդի «Վիշապայինքարը» և դրա մշակութաառասպելաբանական համատեքստը". Historical-Philological Journal, 12 грудня 2023, 246–57. http://dx.doi.org/10.54503/0135-0536-2023.3-246.

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На дороге из Харпута в Элязыг современной Турции, в 2 км к востоку от исторического района Харберд Западной Армении, на краю дороги, ведущей к винограднику Гёлу, в местности, богатой родниками, находится гигантский природный валун. Эта раскидистая скала, наполовину погруженная в землю, напоминает змеевидную скульптуру мифического колоссального животного с двумя идентичными выступами меньшего размера по обе стороны. Местные пожилые жители называют это скальное образование по-турецки “ejderha taşı”, что означает «драконий камень». Анализируя семантический кластер «камень – дракон – пожирание / ж

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Abbas, Herawaty, and Brooke Collins-Gearing. "Dancing with an Illegitimate Feminism: A Female Buginese Scholar’s Voice in Australian Academia." M/C Journal 17, no. 5 (2014). http://dx.doi.org/10.5204/mcj.871.

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Sharing this article, the act of writing and then having it read, legitimises the point of it – that is, we (and we speak on behalf of each other here) managed to negotiate western academic expectations and norms from a just-as-legitimate-but-not-always-heard female Buginese perspective written in Standard Australian English (not my first choice-of-language and I speak on behalf of myself). At times we transgressed roles, guiding and following each other through different academic, cultural, social, and linguistic domains until we stumbled upon ways of legitimating our entanglement of experien

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Mac Con Iomaire, Máirtín. "The Pig in Irish Cuisine and Culture." M/C Journal 13, no. 5 (2010). http://dx.doi.org/10.5204/mcj.296.

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In Ireland today, we eat more pigmeat per capita, approximately 32.4 kilograms, than any other meat, yet you very seldom if ever see a pig (C.S.O.). Fat and flavour are two words that are synonymous with pig meat, yet scientists have spent the last thirty years cross breeding to produce leaner, low-fat pigs. Today’s pig professionals prefer to use the term “pig finishing” as opposed to the more traditional “pig fattening” (Tuite). The pig evokes many themes in relation to cuisine. Charles Lamb (1775-1834), in his essay Dissertation upon Roast Pig, cites Confucius in attributing the accidental

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