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1
Mitchell, Richard P. "The society of the Muslim brothers /." New York : Oxford university press, 1993. http://catalogue.bnf.fr/ark:/12148/cb38982894j.
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Willi, Victor Jonathan Amadeus. "The fourth ordeal : a history of the Society of the Muslim Brothers in Egypt, 1973-2013." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:b54c3cfe-14af-4bf7-8e73-fc27e6ab4ce7.
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This thesis is an internal organisational history of the Society of the Muslim Brothers in Egypt between 1973 and 2013. Based on memoires of Brotherhood leaders, as well as oral history interviews conducted in 2012 and 2013 with different rank-and-file members and dissidents, the thesis situates the life trajectories and personal experiences of these individuals within a larger national and international context. The purpose is to provide a historical account that is able to explain the reasons for the Brotherhood's cataclysmic failure of the summer of 2013. In accounting for the fall, my key argument centres on the internal rivalry between two political factions representing different "schools of thought", or visions, about the kind of organisation the Brotherhood was supposed to be. Representatives of the respective coalitions competed against each other over hegemony and organisational resources, basing their claims on contrasting intellectual traditions, political cultures and organisational values that had co-existed, sometimes uncomfortably, within the ranks of the Society since the times of Hasan al-Banna. The adherents of the "Qutbist" school of thought put forward the idea of a closed, pyramid-shaped and exclusive organisation, while those closer to 'Omar al-Tilmisani's model aspired to a reformed Society that was open to outsiders, and where internal progression was based on meritocracy, transparency and some form of democracy. I argue that it is through the holistic analysis of the complex dynamics between internal organisational politics, the use of ideology, and the personal experiences of key organisational members, that we are best able to grasp the Brotherhood's failed experience in governance in 2013.
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Al-Azemi, Bader Hamad. "The role of the society of the Muslim Brothers in the development of modern Islamic educational thought in Egypt (1928-1988)." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270042.
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ʿUwaysī, ʿAbd al-Fattāḥ Muḥammad. "The Muslim Brothers and the Palestine question 1936-1947." Thesis, University of Exeter, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358180.
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Al-Awadi, Hesham Abdul Rahman. "In pursuit of legitimacy : the Muslim Brothers and Mubarak 1981-2000." Thesis, University of Exeter, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275887.
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Bohman, Thomas R. "C. PP. S. brothers in parish ministry." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Fleming, Elizabeth Ann. "Exploring the influence of culture on diabetes self-management : perspectives of Gujarati Muslim men." Thesis, University of Central Lancashire, 2005. http://clok.uclan.ac.uk/21828/.
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In this qualitative study I sought to explore the influence that culture has on diabetes (type 2) self-management for Gujarati Muslim men. In particular, I aimed to develop a theoretical understanding of this influence. I used an interpretive approach, which involved combining ethnographic and phenomenological methodologies. Interview and participant observation methods were used to capture data about the lived experiences of diabetes self-management, for a small number of Gujarati Muslim men. These accounts, along with further narrative data from significant others, were thematically analysed over several cycles. The cyclical nature of analysis enabled me to gain deeper and more meaningful insights into the influence that culture has on diabetes self-management. Also central to the research process and analysis, has been my journey and reflexive experiences as a researcher. The study has taught me much about myself, and I have changed and evolved as a response. Therefore the representations presented in this work are inseparable from me and my life, and I have endeavoured to reveal this within the thesis. The study was informed by a contemporary perspective on culture, in which culture is part of the self. A person's culture is in a constant state of flux, as the self continually recreates and negotiates the meaning of culture within the context of the present lived experience. Similarly, and in contrast to current health care policy, which frequently perceives self-management as a set of interjected behaviours, self-management was perceived as the ways in which the man chooses to incorporate his diabetes into the totality of his life. The synthesis of the literature with the findings, demonstrates that culture does not influence diabetes self-management in a rigid and prescriptive way, but instead culture and self-management are interwoven through the self. Since self-management is negotiated by the self and culture is part of the self, it is the self which connects and interweaves the two. The influence of cultural beliefs on diabetes self-management is negotiated by the self within a complex context of interacting factors. This complex context includes other aspects which are equally as important as culture in shaping self-management, such as material, structural and practical factors. Because culture exists within a shifting and fluid context, its influence on self-management is subject to change, negotiation and re-creation. The perspective I have fostered in this thesis, is a considerable move away from the essentialist perspective of culture, taken in much current health care policy and research. I present a challenge to the dominant perspective in which culture is often oversimplified and consequently blamed for deviant or noncompliant self-management behaviours. The subjective perspective of culture that I have adopted in this thesis, enables the realisation that culture influences self-management in neither homogenous nor deterministic ways.
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Zaidi, Arshia Urooj. "Perceptions of arranged marriages by young Pakistani Muslim women living in a western society." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0016/MQ52683.pdf.
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El-Sayed, Abdallah H. "The Mosque and Friday oration in Lebanese Muslim society : a theoretical and empirical study." Thesis, Keele University, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387304.
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Awass, Omer. "FATWA: THE EVOLUTION OF AN ISLAMIC LEGAL PRACTICE AND ITS INFLUENCE ON MUSLIM SOCIETY." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/259501.
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ReligionPh.D.
My dissertation examines the transformation of Islamic legal discourse and the impact of that discourse on Muslim society. More particularly, it analyzes fatwas (religious legal edicts) over the course of Muslim history so as to determine how this legal mechanism was instrumental in the making and remaking of Islamic law and society. Historically speaking, substantive aspects of Islamic law developed out of the material of fatwas. In the very early stages of Islamic history there were no codified laws to guide people in their religious and social concerns, but the manner in which Muslims received guidance with regards to their religious practice was that they posed their concerns to early proto-jurists in the form of religio-legal questions, which these jurists addressed in the form of fatwas. Out of the critical mass of these fatwas, Islamic legal manuals began to be compiled and a definitive corpus of Islamic law came into being. Essentially, my investigation looks at the development and continuing evolution of Islamic law through lens of a particular legal practice: issuance of fatwas. By examining fatwas in different periods of Islamic history from the beginning until today, I chart the transformations that take place in Islamic legal tradition(s) as a result of the encounter with changing socio-historical conditions. More particularly, my analysis draws attention to the way in which legal practices amongst jurists created discursive shifts to established norms within Islamic legal discourse on how these discursive shifts contributed to the evolution of Islamic law. Moreover, by analyzing fatwas issued from Muslim jurists from various regions and periods, I identify how fatwas were essential catalysts for historical change, which gives us a better appreciation of the interrelationship between law and society. This historical foundation provides a basis for a diachronic assessment of the transformations that take place in Islamic legal tradition as a result of the encounter with colonialism. In latter part of my investigation, I examine how the practice and rationalization of fatwa has changed due to the ramifications of colonialism on the Muslim world. In this era, the established practices and doctrines of Islamic law were critiqued through the lens of modern Western ideas. This spawned modern Muslim movements that sought to reform Islamic law and redefine its relationship to the state and society. After historically establishing the ideas which were advocated by reformers, my goal is to assess whether those calls for reform have actually affected the practice Islamic law at the substantive and procedural levels. I do this by subjecting fatwas issued in the postcolonial period to critical analysis, so as to determine whether the procedures or rationale of fatwas have changed in a fundamental way. The larger themes that I address in my latter analysis is whether this modern trend amongst some Muslim thinkers and jurists towards contextually oriented legal concepts represents a lasting shift away from the traditional textually oriented legal methodology to produce a new type of discourse that is revolutionizing Islamic law or is it a passing phenomenon that will not make a lasting impact on how Islamic law is derived in the future. Fatwas are the key starting points in addressing these question because they represent the most elemental dimensions of Islamic law and the new legal developments within it. So, they offer vistas on how Muslim religious and legal practice will undergo a transformation in the future.
Temple University--Theses
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Idris, Nor Azizan. "Malay-Muslim ethnicity and civil society groups : Linkages and their impact on malaysia's International relations." Thesis, Aberystwyth University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497034.
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Gamieldien, Maheerah. "Lowering the gaze: Representations of Muslim women in South African society in the 1990's." University of the Western Cape, 2004. http://hdl.handle.net/11394/6502.
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Magister Artium - MAMuslim women’s lack of access to mosque space has left them with few opportunities to direct or influence the interpretation of the theological texts. The mosque is an almost strictly gendered space that is seen as a key platform from which Muslims are exhorted to fulfill existing obligations and where new practices emerge as part of the creation of tradition in the Muslim community. I would further like to argue that it is the acts and interventions of the women who have claimed Islam and its belief system in its entirety as their own and then shaped this to fit their lives that will enable Muslims to rethink existing attitudes to women in Muslim communities.
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Balogun, Adeyemi [Verfasser], and Eva [Akademischer Betreuer] Spies. "Being a "Good Muslim": The Muslim Students' Society of Nigeria (MSSN), Islamic Reform and Religious Change in Yorubaland, 1954 - 2014 / Adeyemi Balogun ; Betreuer: Eva Spies." Bayreuth : Universität Bayreuth, 2020. http://d-nb.info/1210027356/34.
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Khan, Tabassum. "Emerging Muslim identity in India's globalized and mediated society an ethnographic investigation of the halting modernities of the Muslim youth of Jamia Enclave, New Delhi /." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1239996089.
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Khan, Tabassum. "Emerging Muslim Identity in India’s Globalized and Mediated Society: An Ethnographic Investigation of the Halting Modernities of the Muslim Youth of Jamia Enclave, New Delhi." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1239996089.
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Hills, Peter M. "Normative questions in multicultural society : a case study of Muslim schools in the British education system." Thesis, University of Essex, 2011. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.548598.
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Ridley, Anna Mae. "Religion and Gender in Christian, Jewish, and Muslim Married Couples." BYU ScholarsArchive, 2004. https://scholarsarchive.byu.edu/etd/599.
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This study explores the influence of religion on gender roles in marriage. Past research indicates that previous theories of marital power have ignored couples' own conceptualizations and have relied on taken for granted assumptions. Thirty-two religious couples (from Christian, Jewish, and Muslim faiths) were interviewed regarding their gender roles. Grounded-theory qualitative analyses were conducted for couples' perceptions of religious influence on gender roles, the development of their gender practice, and their operationalization of marital power. Results are reported according to couples' discussion of role organization, role design, and outcomes. Valuing gender differences moderated religious impact on couples' role development and power balance. Traditional couples indicated that gender differences were important to them and that religion was a major factor in their role organization. Non-traditional couples were more likely to see religion as oppressive to women and report that marital roles were equitable because they were not determined by gender.
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Swart, Susanna Maria. "Beyong the veil : Muslim women write back." Thesis, University of Pretoria, 1999. http://hdl.handle.net/2263/37291.
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This thesis sets out to provide what is perceived as the nature of Islam and background
that inform the interpretation of the two novels ofMariama Ba as well as that of selected
works by fellow Muslim writer, N awal El-Saadawi. Although the question of gender is
carefully addressed, the principal viewpoint is Islamic theocratic rather than purely
feminist.
This study surveys the struggle of these two women writers to claim public space in a
dominant patriarchal society. It examines the socio-political conditions affecting women
in the Arab peninsula before the rise of Islam, also called Jahiliyyah, from Islam's
inception (622 AD). It notes that the principle of equality of all the believers was
established by the injunction in the Qur'an, and endorsed by Muhammad, the Prophet,
after whose death, manipulation of the sacred texts, especially of the Hadiths, took place.
This led to opposition to gender equality; while fitna (civil war) in Medina, led the Prophet to re-institute the hijablveil, in order to protect women from being sexually
harassed. The significance of the hijab is then explored, and Fatima Mernissi's text Women and
Islam (1987; 1992) is used as seminal to the argument that the hijab was not instituted
to put a barrier between men and women. The question of how the Islamic tradition
succeeded in transforming the Muslim woman into a submissive, marginal creature, one
who once buried herself behind a veil, is considered in the light of feminist theory and practice in both the Third and Arab worlds as well as in terms of the postcolonial notion
of 'writing back'.
The works of Ba and El-Saadawi, chosen for discussion in this thesis, examine these
common issues, and underscore the entitlement of women to equality. The proposition,
that Muslim women talk/write back, is epitomized in Ramatoulaye's forceful wordsuttered
after thirty years of silence and harassment: 'This time I shall speak out' (So Long
a Letter, 1980; 1989: 58).
This study also shows that both Ba and El-Saadawi (by employing the journalisme-verite
approach) move beyond gender and cultural issues to explore the universal nature of man
and woman, and that in accordance with Muslim theocracy, these writers ultimately
advocate the notion of redemption through humanity, coincidentally expressed in the
Wolofproverb: 'Man, man is his own remedy!' (Scarlet Song, 1981; 1994: 165). Furthermore, within the context of these concerns, a few speculative remarks on the likely
future ofMuslim women in the Arab and African world are made, arguing that had Ba's
life not been cut short so tragically, it is reasonable to suppose that she would, like ElSaadawi,
have continued to advocate a holistic, healthy Muslim society, in which the
humane treatment of women would prevail.
Finally, in terms of the title Beyond the veil: Muslim women write back, an attempt has
been made to show how both Ba and El-Saadawi strive by 'writing back' to move 'beyond'
the veil, speaking out on behalf of fellow Muslim women in Africa.Thesis (PhD)--University of Pretoria, 1999.
gm2014
English
unrestricted
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Vanderwall, Donna Staab. "Continuity of sibling relationships: A descriptive profile of "close" vs. "not-close" sibling relationships." CSUSB ScholarWorks, 1989. https://scholarworks.lib.csusb.edu/etd-project/132.
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Jamal, A. A. "Liberal theory and Islam : (re)imagining the interaction of religion, law, state and society in Muslim contexts." Thesis, University College London (University of London), 2010. http://discovery.ucl.ac.uk/19210/.
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Within the global phenomenon of the (re)emergence of religion into issues of public debate, one of the most salient issues confronting contemporary Muslim societies is how to relate the legal and political heritage that developed in pre-modern Islamic polities to the political order of the modern states in which Muslims now live. This study seeks to develop a framework for addressing this issue by drawing upon two sources. The first is an interpretative understanding of the history of Muslim contexts emphasising, in particular, the diversity of views about what Islam mandates that have always been a part of Muslim experience and the distinction between political and religio-legal authority that developed in practice in these environments. The second source is a variety of contemporary liberal theory which this study develops and calls ‘justice as discourse’. The central argument is that liberal theory, and justice as discourse in particular, though it may have emerged in a different social and cultural milieu, can be normatively useful in Muslim contexts for relating, religion, law, state and society. It is argued first, that Muslim contexts are facing issues similar to those out of which liberal theory emerged. Additionally, it is argued that both Muslim contexts and liberal theory are dynamic and continually developing and that this shared dynamism means that there may be space for convergence of the two. Just as Muslim contexts have developed historically (and continue to develop today) the same is the case with the requisites of liberal theory and this may allow for liberal choices to be made in a manner that is not a renunciation of Muslim heritage.
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Adeel, Liaqat, and n/a. "The politics of Islam in a postcolonial state: Pakistan." University of Canberra. Information, Language and Culture Studies, 1996. http://erl.canberra.edu.au./public/adt-AUC20060531.163022.
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During the last one year, while working on this thesis, I have been asked several times as to how
Islam or Islamic fundamentalism makes a communication thesis. The answer is simple: my
concern is not Islam as a religion or fundamentalism as a religious or political movement but the
way Islam is defined and fundamentalism presented. In the age of communication reality is not just
what we see or sense but what we are shown and made to perceive. It would be no exaggeration to
suggest that today our dependence on the communication networks is such that even for something
that happens in front of us we need interpretations to fully comprehend it. Thus reality without
interpretations, in most cases, has come to carry little meaning. Our perception of reality today is
not based on our individual experiences only. It is, in fact, the sum total of the reality plus
interpretations by the 'public arenas' such as education institutions, mass media, the civil service,
parliament, the courts, industry, the research and scientific community, political parties etc.
(Cracknell, 1993: 4).
This study deals with the interpretations of Islam and Islamic fundamentalism by the Muslim as
well as western public arenas. Throughout this thesis I use the word 'Islam' not as a religion but as
a symbol of political power and cultural identity. Because, I believe that Islam as a faith is a
personal and spiritual matter that for majority of the Muslims, like the believers of any religion,
need not be compared with any other religion unless to prove it superior. But as a symbol of
political power and cultural identity Islam does need interpretations and has been interpreted in
many different ways. What triggered my interest in yet another interpretation was that what I had
seen in Pakistan and what I felt the West thought of Muslim societies had no logical connection.
For instance, there is a widespread belief in the West that Muslim societies are deeply religious and
Islam guides every aspect of the Muslims' life. The reality that I have seen and experienced in
Pakistan society, which is ninety-six per cent Muslim, is that few, very few indeed, Muslims may
be willing to die or kill for Islam, but will not live according to Islam. The people of Pakistan, in
their day-to-day life, are as secular as the people of any other part of the world. They have all
human virtues and vices that human beings are capable of anywhere in the world. But still there is
no denying the fact that Pakistan, or for that matter any underdeveloped society, is different from
the industrialised West. How and why are they different is what I have investigated in this thesis.
I have no hesitation in admitting that except for the discrepancy in the reality that I had seen in
Pakistan and its perception that I noticed in the West, I had no clear idea about the subject. But I
have always believed, as Sartre has said somewhere, that the honourable thing about reading is to
let yourself be influenced. I claim to have started this thesis with an open mind, but I do not claim
to be an objective writer, unless objectivity is seen as nothing but to be honest to one's self as well
as others. All of us live with our subjectivity that is influenced by our individual and collective
objective conditions. Most of us are content to live with what we have learnt during our formative
phase in life. Some of us are not. I belong to the latter tribe. Through the years I have unlearnt
many a thing about religion, culture and human beings that I had learnt from my family, school and
society, to accommodate more ideas, opinions and concepts, not less. That process still continues.
One thing that I have learnt in life, and which I shall cherish forever, is that human beings must not
be frozen in their cultural, religious and social categories; they must not be seen as good and bad
without an understanding of their environment.
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サリム, アブハジャイアール イヤス, and Iyas Salim Abu-Hajiar. "Navigating the soul of the Mavi Marmara : Muslim civil society in Turkey and its transnational role in Palestine." Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB12930286/?lang=0, 2015. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB12930286/?lang=0.
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Tabatabaei, Lotfi Esmat al-Sadat. "Ijtihad in Twelver Shi-ism : the interpretation and application of Islamic law in the context of changing Muslim society." Thesis, University of Leeds, 1999. http://etheses.whiterose.ac.uk/415/.
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The purpose of the thesis is to investigate whether Islamic laws, without relaxing the nature of the Shari 'a, could be expanded and adapted to meet the changing needs of modem Muslim societies. The focus is on the Shi'ites' approach to the law with special reference to the debates in Iran following Imam Khomeini's emphasis on the "role of the time and place in Utihad". The thesis suggests that scientific knowledge in different areas should play a role in jtihad beside the judgements of those possessing the accomplishments necessary to be a qualified mujtahid. The first three of the seven chapters are designed to provide a general overview of Shi 'i law, the concept of tihad and its development and also the sources and the methodology of tihad (usul al-fiqh) among the Shi'ite 'ulama. The fourth chapter discusses the relation between Utihad and the comprehensiveness of the Shari'a, and examines the different theories introduced by both traditional 'ulama and Muslim modernists in adapting Islamic law to the requirements of the modern age. The fifth chapter focuses on the "role of the time and place" in tihad, and the ways and principles through which changes in the law may be justified. In investigating the stages through which a mujtahid may find out the rulings of the Shari 'a on a particular subject, some new and controversial issues including insurance policies, Islamic banking, human dissection, organ donation, and woman's right to judge and to be followed are discussed briefly in the sixth chapter. By studying and examining in detail the rulings of the Shari'a, as extracted by some leading fuqaha, on the new reproductive technologies, artificial insemination, in vitro fertilisation and human cloning, it is shown how scientific knowledge can affect the procedure of jjtihad. Overall it is concluded that participation of the fuqaha in regulating the law and giving practical instruction regarding different problems requires the authorisation of division in ijtihad and cooperation between mujtahidun and scientific authorities on various subjects. It is by recognising these necessities and considering the conditions of the time that they may be able to bring Islamic law successfully into harmony with the requirements of modern life.
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Mezey, Anna. "Unveiling French Society - A qualitative study on young Muslim women's opinions and experiences regarding the law on religious symbols." Thesis, Malmö högskola, Institutionen för globala politiska studier (GPS), 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21973.
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Den långa traditionen av sekularitet i Frankrike har ett stort inflytande i den publika sfären och har därmed blivit djupt rotad i den franska identiteten. Den sekulära ideologin har resulterat i en lag som förbjuder religiösa symboler i skolan. Sedan hösten 2004 får muslimska flickor inte längre bära slöja i skolan. Syftet med denna uppsats är att presentera unga muslimska kvinnors uppfattning och syn angående denna nya lag. Uppsatsen strävar efter att förstå hur lagen har påverkat dessa kvinnor. Arbetet betonar också unga muslimska kvinnors föreställning om slöjan såväl som deras erfarenheter av ett sekulärt samhälle. Essän är ett resultat av empiriskt arbete av kvalitativ karaktär byggd på ostrukterade intervjuer med sju muslimska kvinnor. Saids koncept orientalism och Foucaults teori om governmentality är centrala element i analysen. Analysen i sin helhet är baserad på olika begrepp. Arbetet konkluderar en ökning av muslimska kvinnors exkludering som en följd av lagen. Lagen har således fått effekter utanför skolans sfär. Muslimska kvinnor i den här studien är stigmatiserade på grund av deras slöja och lagen har plötsligt legitimerat diskriminering mot dem.The long tradition of secularism in France has a great influence in the public sphere. It is furthermore deeply ingrained in the French identity. Eventually the secular ideology resulted in a law against religious symbols in school. Since autumn 2004 Muslim girls are not any longer permitted to wear the veil in school. This thesis aims to present the perspective of young Muslim women in France regarding the new law. It seeks to capture how the law has had an influence on these women. Additionally it puts forward young Muslim women´s experiences of a secular society and their understandings of the veil. It is an empirical study of a qualitative character, based on unstructured interviews with seven Muslim women. Said´s notion of orientalism and Foucault´s idea of governmentality are central elements in the analysis. Further, the analysis of the empirical material is structured around a variety of concepts. The paper concludes that the law has contributed to an increased islamophobia in French society. Further, Muslim women are excluded to a greater extent due to the law. Hence the law has been extended beyond the educational sphere. Muslim women in this study are stigmatised due to their veil and the law has suddenly legitimatized discrimination against them.
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Giwa, Limota Goroso. "A qualitative exploration of the experience and the impact of HIV/STIs among polygamous women in Muslim society of Nigeria." Thesis, University of Huddersfield, 2015. http://eprints.hud.ac.uk/id/eprint/26189/.
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Background: The rationale for this study was developed from the personal and professional experience of the researcher living in a Muslim community in Nigeria where HIV/STIs are major health and social care problems. Most literature reviews on HIV/STIs and polygamy in Nigeria and in sub-Saharan Africa, have focused mainly on case studies and surveys. Aim: This study explores the experience and impact of HIV/STIs on Muslim women living in polygamous marriages in Nigeria. The objectives of this study are to explore their perceptions, knowledge and awareness of HIV/STIs, examine the effect of polygamy and identify factors to empower Muslim women to protect themselves. Method: The study adopts a qualitative approach, consisting of one-to-one in-depth interviews, within a feminist framework, with 20 women living in polygamous marriages in Nigeria. The qualitative approach was valuable because the words of the women who live in polygamous relationships cannot be quantified. A narrative, descriptive approach to the one-to-one in-depth interviews helped the researcher to listen and to describe their perspective; this was necessary because it is about their lived experience in polygamy. Using feminism, as the theoretical framework, offers an understanding of how polygamous women can be understood in relation to the dominant ideologies existing within a particular socio structure and it provides the lens to review the situation and suggest the necessary changes. The extract from the interview transcript was used to illustrate how the polygamous women’s accounts were explored in their own vernacular ways of speaking. Through the use of thematic analysis ten themes emerged. Findings: Ten themes were initially identified and four concepts finally emerged after coding and recoding of the similarities. These are the four concepts that emerged. They are; Education, Testing, Condom usage and an Economic empowerment (ETCE) approach. This means that there is a need for education, especially sex education as well as economic empowerment. The women’s accounts in this study area highlight the problems that polygamous women frequently experience such that, they cannot negotiate their sexual needs and cannot refuse their husbands taking on additional wives, within this kind of marriage system. The knowledge systems of polygamous women were evaluated and positioned in terms of women’s subjectivity and experiential knowledge. This study reveals that polygamy creates asymmetrical positioning, such asymmetrical positioning creates unequal power positions, not only among spouses, but among the co-wives within the polygamous marriage. The ways in which these social relations are negotiated and experienced are shaped by religion and traditions. This study also reveals that power and gender issues are critical factors in disempowering polygamous women, as they appear to be voiceless on issues that affect them in their polygamous marriage. Therefore, this means that there is a need for sexual education and for an improvement in the socio-economic status of women. Conclusions: Power and gender issues are critical factors in subordinating and disempowering polygamous women in their community; they are voiceless on their reproductive rights and limited in their option to control the spread of HIV/STIs. This study therefore, calls upon policy makers in Nigeria to consider these four concepts of Education, Testing, Condom Use and Economic empowerment (ETCE), as identified in the study, to help enhance the issue of economic empowerment of the polygamous women. Also this is to say that a window of opportunity exists; planners should develop partnerships with religious and community leaders to change the detrimental behaviours of polygamous men and women on issues of prevention and the control of HIV/STIs.
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Rasdi, Tajuddin Mohamad. "A theory of mosque architecture with special emphasis on the problems of designing mosques for the modern Sunni Muslim society." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/26865.
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The primary aim of the thesis is the development of an architectural framework for planning and designing mosques from the orthodox Sunni Islamic perspective. In the light of the present resurgence in Islamic thoughts towards a return to the fundamental teachings of the Kur'an and the Prophet Muhammad's Sunna, the role and design of mosques have been questioned as to whether they fulfil the eternal values of Islam for Muslims living in the modern world. A survey of the literature on mosques suggests two different concerns about the idea of the mosque and its purpose. One view, which is mostly held by the public at large, professional architects supported by architectural historians, maintains that the mosque is a house of God whose main function is to cater for the performance of prayers. The other view, which is mostly held by Muslim intellectuals, maintains that the mosque's main role should be directed towards the development of the Muslim community in all aspects of life. The thesis adopts the approach that the design of mosques must be based on its eternal idea interpreted within the constraints of the needs of the modern Muslim society. The eternal idea of the mosque is derived from an understanding of the Prophet's conception of the mosque and the historical needs in his life time. The eternal idea of the mosque is also based on the meanings of worship in Islam which comprises the rituals associated with the mosque and the Muslim's individual and social obligations interpreted within the total framework of Islam.
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Nehard, Erik. "Sjal, en kvinnas val : En kvalitativ intervjustudie om fyra muslimska kvinnors egna erfarenheter om hur det är att leva med sjal i Stockholm." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-41532.
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This study is about what it is like to live in Stockholm with a shawl based on Muslim women's own experiences and perspectives. In this study I interviewed four Muslim women wearing shawls of different ages and backgrounds that live in Stockholm. With the help of these qualitative interviews, the researcher has been able to analyse and discuss their responses to get a view on how they feel about living in Stockholm wearing a shawl. The aim of the study was to get answers to these two questions: How does the respondent’s choice of wearing a shawl affect their way of living in Stockholm? How do the respondents perceive the received treatment from others at their workplace and in public? The respondents respond to how the choice of wearing a shawl has affected their way of living in Stockholm and how they feel that people meet them at work and in public on their free time. This study’s respondents do not represent all Muslim women with shawls in Stockholm. But based on their answers, it is still possible to get a picture of what it is like to live as a Muslim woman with a shawl in Stockholm. The respondents explained how they felt that people had prejudices about them based on what they looked like. They feel that there are different prejudices about both the shawl and Islam, which they considered to be a factor in how they were dealt with by different people in the society. The prejudices can vary from that the shawl is not their own choice to the shawl is being seen as a religious symbol and linked to negative incidents in which Islam is involved. Wearing a shawl in Stockholm can be a challenge as the shawl stands out and women with the shawl can be seen as different
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Ahmed, Farah. "Pedagogy as dialogue between cultures : exploring halaqah : an Islamic dialogic pedagogy that acts as a vehicle for developing Muslim children's shakhsiyah (personhood, autonomy, identity) in a pluralist society." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278513.
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This thesis presents an argument for the use of dialogic halaqah to develop the personal autonomy of young Muslims in twenty-first century Britain. It begins by developing a theoretical grounding for Islamic conceptualisations of personal autonomy and dialogic pedagogy. In doing so, it aims to generate dialogue between Islamic and ‘western’ educational traditions, and to clarify the theoretical foundation of halaqah, a traditional Islamic oral pedagogy, that has been adapted to meet the educational needs of Muslim children in contemporary Britain. Dialogic halaqah is daily practice in two independent British Muslim faith-schools, providing a safe space for young Muslims to cumulatively explore challenging issues, in order to facilitate the development of selfhood, hybrid identity and personal autonomy, theorised as shakhsiyah Islamiyah. This thesis examines the relationship between thought, language, and the development of personal autonomy in neo-Ghazalian, Vygotskian and Bakhtinian traditions, and suggests the possibility of understanding shakhsiyah Islamiyah as a dialogical Muslim-self. This theoretical work underpins an empirical study of data generated through dialogic halaqah held with groups of schoolchildren and young people. Using established analytic schemes, data from these sessions are subjected to both thematic and dialogue analyses. Emergent themes relating to autonomy and choice, independent and critical thinking, navigating authority, peer pressure, and choosing to be Muslim are explored. Themes related to halaqah as dialogic pedagogy, whether and how it supports the development of agency, resilience and independent thinking, and teacher and learner roles in halaqah, are examined. Moreover, findings from dialogue analysis, which evaluates the quality of educational dialogue generated within halaqah, that is, participants’ capacity to engage in dialogue with each other, as well as with an imagined secular other, are presented. The quality of the dialogic interactions is evaluated, as is evidence of individual participant’s autonomy in their communicative actions.
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Ali, Faisal Mohamed. "The challenges and opportunities of implementing an Islam-based education system in Canada's multicultural society : the case of the British Columbia Muslim School." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/6355/.
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Abstract This dissertation explores how the British Columbia Muslim School (BCMS) re-sponds to the tension between preserving and promoting an Islamic worldview and values and the challenge to correspond to the norms and values of the dominant soci-ety in the context of Canada’s multicultural society. The dissertation further focuses on how the school teaches students the principles of Islam to strengthen their faith and identity while providing a safe environment in which to practice their faith and adopt an Islamic way of life. It also discusses the challenges faced by students and teachers of the BCMS in practicing Islam in public. In addition, the dissertation analyses perspectives on developing multicultural com-petence; how the BCMS deals with the issue of isolation, and the compatibility of an Islamic education with Canada’s multicultural system. This dissertation argues for the development of a more open and inclusive Islamic education curriculum for the BCMS as an alternative to the present exclusive cur-riculum that, as Ramadan (2004) observes, emphasises the differences between Islam and the mainstream society. If there is a hope of creating better integrated students, the Islamic education curriculum should find a balance between preserving students’ beliefs and Islamic identity, and enhancing their multicultural competence. To this end, the Islamic education program should expand the concept of respect to in-clude non-Muslims’ beliefs and cultures, and define good Islamic practices to include good citizenship in the multicultural context. In return, this dissertation argues, Canada’s public schools, government agencies, and media outlets should develop policies aimed at challenging Islamophobia and present Islam from a perspective of peace and social justice, and not from the nega-tive images which present Islam as a religion based on extremism (Zine, 2004). Finally, the dissertation offers some recommendations for finding a balance between preserving students’ faith and identity, and enhancing their multicultural competence.
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Aščerič, Ines. "The role of dervish orders in the Islamisation process in Bosnia and the formation of Bosnian Muslim society in the 15th and 16th centuries." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.413013.
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Welander, Abby Ann. "The relationship between childhood sibling attachment and sibling social support during young and middle adulthood." CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/133.
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Demuth, Frauke. "An Islamic economy based on rizq : a grounded study on Islamic economics and finance through an everyday understanding of Muslim civil society representatives in Germany." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11913/.
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Theory development in Islamic economics has largely been based on the foundational texts of Islam, the Qur’an and Sunnah. As the main articulation of Islamic economics, the Islamic finance industry was once perceived as the main gateway of building an economic system based on the principles and ideals developed in Islamic economics. However, nowadays, Islamic economics theory has failed to integrate important alternative economic concepts such as sustainable development, and Islamic finance is often criticised for preferring ‘form over substance’ in terms of ethicality. In order to address these shortcomings, the present study uses a grounded theory based and transdisciplinary research approach. On the basis of semi-structured elite interviews with representatives of Muslim civil society in Germany on questions regarding the economy in general and businesses in particular in connection with issues of ethics and sustainable development a theoretical model for an ideal Islamic economy is proposed based on the emerging concepts. The framework for the proposed model is located in economic sociology. Furthermore, this study develops an assessment tool for Islamic sustainable investment decisions from the theoretical model in order to address the perceived ethical gap in the practice of Islamic finance. The research presented enriches the theory development in Islamic economics, because it introduces new concepts such as rizq and alternative economic mechanisms that have not been explored in Islamic economics before and that open new avenues of enquiry. The research presented in this study also enlivens the debate by introducing new voices that have not been considered so far in Islamic economics. Voices, such as those of Muslim civil society actors, are important to give the field a reality check, make the theoretical foundations more meaningful and move them closer to the lebenswelt (lifeworld) of Muslims today. They also show the great diversity of interpretations of Islamic concepts in the Muslim community, and, therefore are a reflection of the plurality existing in the modern Islamic discourse.
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Yousif, Ahmad F. "The maintenance of Islamic identity in Canadian society: Religious observance, psychosocial influences, and institutional completeness of the Muslim community in the Canadian National Capital Region." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7537.
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Kagee, Mohammed Luqmaan. "The implementation of Islamic perspectives on nutrition in the context of Muslim faith-based organisations in Cape Town." University of the Western Cape, 2018. http://hdl.handle.net/11394/6177.
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Magister Philosophiae - MPhil (Religion and Theology)South African debates on food security address a wide range of issues related to the production, the distribution and the consumption of food in the context of deep concerns over the impact of poverty, unemployment and inequality. One aspect of such debates is on the need for nutritious food amidst hunger, malnutrition, obesity and the prevalence of diabetes. This study will investigate the Islamic theological injunctions and guidelines that govern the production, the different facets of distribution and the consumption of food in Muslim communities. There are numerous theological injunctions from the Quran and prophetic traditions (?ad?th) guiding the Muslim community in relation to food security. These include injunctions around the need to provide nutritious food. The study will assess the programmes of five Muslim faith-based organisations in the Cape Town Metropolitan Area, working in the field of food security and more specifically, feeding schemes. The food programmes of these organisations will be described, analysed and assessed in order to establish whether, and to what extent, the Islamic injunctions on nutrition are implemented, given various constraints. This will require attention to the policies, the strategies and the practices associated with such feeding schemes.
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Noon, Hazizan Md. "Development and social change in Malaysia during the Mahathir Administration, 1981-1992 : a comparative sociological study, with particular emphasis on their impact on the Muslim society." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/29886.
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This work is a modest attempt at examining and understanding the nature and impact of development process in Malaysia during the Mahathir administration. The main time frame chosen is from the year 1981 to 1992, although the events after this period up to the completion of this thesis are also relevant in various ways. The analysis is made primarily in the light of the Government's Islamization policy and Vision 2020. The study is undertaken in view of a popular belief that development during this time demonstrates a significant shift from its long standing traditional approach. How far does this claim bear the truth? The result of this study reveals an answer to this primary question. The research, which adopts what the researcher calls a comparative sociological study or approach that combines the elements of sociological and Islamic studies together, primarily analyses the Government development policies and strategy which are believed to have been responsible in bringing about the observed changes and impacts on the society, especially on the Muslims. For practical reasons, comparison takes place in various forms and on different levels. For example, in the theoretical chapter the philosophy of development and change as seen from both perspectives is established as a framework upon which our analysis of Malaysian development is based. Contrasts between certain development policies and the achievements of two different eras are also made through longitudinal comparison. Standard comparison is used more often due to the nature of the subjects under scrutiny. Despite its unavoidable reference to Malaysia as a whole, the research, however, places more emphasis on the development and changes in the Peninsular. Logistic and financial constraints explain the need for this geographic limitation.
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Jamass, Maria M. "Images and Perceptions of Muslims and Arabs in Korean Popular Culture and Society." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1204.
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Interest in Muslim and Arab societies has been on the rise in South Korea, especially since 2001, with many books and various documentaries being published on the subject. Since 2005 there have been a number of television shows and documentaries that include Muslim, and sometimes Arab characters. This study will examine how images of Muslims and Arabs are presented in Korean popular culture through the analysis of various dramas and variety shows, as well as how these images fit into the context of Korean ethno-nationalism and the history of Islam in East Asia. In addition to this analysis this study will also be exploring how these images have been changing from negative to a more sympathetic or realistic depiction of Muslims and Arabs, as well as explore which groups are responsible for this change.
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Solomon, Michael Tyrone. "Afghan Muslim Male Interpreters and Translators: An Examination of Their Identity Changes and Lived Experiences During Pre and Post-Immigration to the United States During the Afghanistan War (2003-2012)." NSUWorks, 2015. http://nsuworks.nova.edu/shss_dcar_etd/31.
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This research examined the lived experiences of an Afghan Muslim male participant group. This study explored their immigration from a Southwest-Asian, highly non-secular society to a Western-style, liberal, secular nation-state. Further, this research was an examination of Muslim male identity as an attribute that is closely related to lived experiences, environment and cultural assimilation. Also, this study looked closely at the meanings that this Afghan Muslim male immigrant group attached to identity, as well as exploring their unique narratives during pre-immigration and post-immigration periods. This qualitative research study used narrative methods to unearth the lived experiences of five Afghan Muslim male citizens. These participants immigrated to the U.S. while serving as interpreters and translators for the coalition forces during the Afghanistan War between 2003 and 2012. Several researchers have examined Muslim immigration from Eastern to Western nations, focusing on their adaptation, assimilation, and developmental patterns. The research objective of this study was slightly different and important to social science in that it focused on how a select group of Afghan Muslim males conceptualized their own sense of identity and how their notion of identity was shaped and influenced by their own pre- and post-migration experiences. To this end, the discoveries in this study revealed that the nature of the identities for many in this study may be deemed more blended and in some instances renegotiated, holding onto parts of their core native identities while embracing aspects of the cultural, ethnic, and social elements of their new host land that fit within their own individual frame of reference.
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Woods, Andrea Lynn. "The impact of parent-adolescent individuation on sibling relationships in late adolescent females." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2515.
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The purpose of this study is to examine the impact of parent-adolescent individuation on quality of siblings relationship among late adolescent females. Findings to date indicate that while changes are occurring in the parent-child subsystem. In accordance with the family systems theory, during the process of individuation the sibling relationship experiences some conflict or rivalry.
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Harmsen, Egbert. "Islam, civil society and social work Muslim voluntary welfare associations in Jordan between patronage and empowerment = Islam, maatschappelijk middenveld en sociale zorg Gezaghebbende teksten, rituele praktijken en sociale identiteiten : Particuliere Islamitische welzijnsorganisaties in Jordanië tussen bevoogding en ontvoogding, met een samenvatting in het Nederlands /." Leiden : ISIM : Amsterdam University Press, 2008. http://www.netlibrary.com/urlapi.asp?action=summary&v=1&bookid=224150.
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Asklöf, Linn. "Slöjan: om "av-slöjning" : – En uppsats om unga, obeslöjade, svensk-muslimska kvinnors syn på slöjan och slöjdebatten." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-124419.
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Denna uppsats presenterar fyra obeslöjade svensk-muslimska kvinnors uppfattning och erfarenheter rörande slöjan, valet att inte bära slöja och samhällets syn på slöjan. Grundad på dessa kvinnors berättelser syftar uppsatsen till att undersöka vad det är som ligger bakom valet att inte bära slöja. Kvalitativ semistrukturerad intervju har används som metod för insamlingen av det empiriska materialet, och empiristyrd tematisk metod för analysen av det. De teoretiska begrepp som empirin vidare diskuterats utifrån är identitet, klassificering, symboler, normer och social kontroll. Informanterna i denna studie förklarar att de aldrig har känt sig tvingade till att bära slöja. De tycker inte att de behöver bära slöja för att kunna identifiera sig som muslimska kvinnor. Islam ligger inte i slöjan, utan i ens relationen till Gud. Vidare visar resultatet att de informanter som kommer från länder kategoriserade som muslimska länder har påverkats mer av det svenska sekulära samhället och dess normer än de som inte kommer från länder kategoriserade som muslimska länder. Hos alla informanter finns det ändå en rädsla för samhällets bemötande och potentiella hinder som får dem att stå fast vid beslutet att inte bära slöja.This essay presents four not-/unveiled Swedish Muslim women's perceptions and experiences regarding the headscarf, the choice not to wear a headscarf, and the dominant understanding of the headscarf in Swedish society. Drawing on narratives of these women, this study aims to examine what it is that lies behind the choice not to wear the veil. Qualitative semi-structured interview was used as method for the collection of empirical data, and empirically guided thematic approach to the analysis of it. Moreover, set out from theoretical concepts of identity, classification, symbols, norms and social control, the obtained data is discussed. The participants in this study explains that they have never felt forced to wear the veil. They are of the opinion that one does not have to wear a headscarf in order to identify oneself as Muslim women. Islam, or ones level of religiosity, is not connected with a headscarf, rather, ones relationship as a Muslim is between that person and God. Moreover, the result indicates that the informants born in countries categorized as Muslim countries have been more affected by the Swedish secular society and its norms than those born in countries not categorized as Muslim countries. Nevertheless, they all fear potential rejection, negative sanctions and aggressions of society, causing them to stand by the decision not to wear a veil.
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Hameed, Qamer. "Grassroots Canadian Muslim Identity in the Prairie City of Winnipeg: A Case Study of 2nd and 1.5 Generation Canadian Muslims." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32987.
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What are grassroots “Canadian Muslims” and why not use the descriptor “Muslims in Canada”? This thesis examines the novel concept of locale specific grassroots Canadian Muslim identity of second and 1.5 generation Muslims in the prairie city of Winnipeg, Manitoba. The project focuses on a generation of Muslims that are settled, embedded, and active in a medium sized Canadian metropolis. Locale plays a powerful part in the way people navigate identities, form attachments, find belonging, and negotiate communities and society. In order to explore this unique identity a case study was conducted in Winnipeg. Interviews with 1.5 and second generation Muslims explored the experience of grassroots Canadian Muslim identity. The project does not focus on religious doxy or praxis but rather tries to understand a lived Canadian Muslim identity by exploring discourse and space as well as strategies, social perceptions and expectations. Participant observation, community resources and literature also aid in the understanding of the grassroots Canadian Muslim experience. This study found that the attachments, networks, and experiences in the locale give room for an embedded Canadian Muslim experience and more negotiable identities than most studies on Muslims in Canada describe. These individuals are not foreigners living in Canada. Their worldviews develop out of this particular and embedded grassroots experience. They navigate a new kind of hybrid Canadian Muslim identity that is unique and flexible. This is the Canadian Muslim experience of 2nd and 1.5 generation Winnipeg Muslims.
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Labontu-Astier, Diana. "L'image du corps féminin dans l'oeuvre de Assia Djebar." Thesis, Grenoble, 2012. http://www.theses.fr/2012GRENL020/document.
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Parler du corps féminin dans l'œuvre de Assia Djebar, tout en dépassant le clivage chair/âme ou corps/personnalité, signifie l'inscrire dans une vision unitaire, dans une durée et un espace élargis et totalisants. Ce corps est constamment en relation avec le milieu qui l'influence, ce qui conduit à un éclatement de son unité. Nous avons voulu insister sur sa continuité, sa résistance et même la survie de l'identité, malgré les facteurs ou les contextes qui l'ont mis à mal. Avant de conférer l'unité perdue au corps féminin, nous avons essayé de définir les termes clé de corps et de personnalité grâce aux sciences humaines, tout en tenant compte de leur spécificité liée à l'identité arabo-musulmane, aux particularités berbères et à l'influence française. Ce point de départ multiple nous a permis de ne pas tomber dans les catégorisations classiques, strictement sociales, de la femme algérienne. En voulant mettre en lumière l'unité fondamentale de cet être féminin, nous nous sommes intéressée tout d'abord à son aspect physique, le premier qui s'offre à notre vue et qui nous permet une description. Mais celui-ci dépasse les apparences car, prise en charge par le langage et l'imaginaire, il conduit à la manifestation de la dimension réflexive. Le personnage féminin djebarien passe du stade «avoir un corps» à celui d'«être un corps» doté de plusieurs dimensions, physique, psychique, intellectuelle, langagière et imaginaire (I). Mais cette image corporelle unie et heureuse est confrontée à des époques moins favorables qui sont apparues à cause de l'éloignement de la doctrine islamique initiale, telle qu'elle est présentée dans Loin de Médine, de la valorisation de certains concepts comme l'honneur, la pudeur, la honte. Confronté à l'autorité masculine qui s'exerce sur la femme algérienne dans tous les moments de la vie, et qui se traduit par l'enfermement, l'humiliation, l'assignation à certains rôles très bien définis (comme celui de mère et d'épouse), les ordres, les coups, les insultes, etc., ce corps féminin développe une «micropsychologie» (M. Maffesoli) qui se transmet de génération en génération et qui offre des réponses toutes faites à des situations diverses. Tous les gestes en sont imprégnés, mais cela n'empêche pas le réveil et le surgissement des traces cachées de la personnalité féminine dans des contextes très particuliers. Ces traces mettront en lumière la ruse, le défi et même la haine de la femme lancés à l'homme, désigné déjà dans l'imaginaire féminin algérien par le terme de «e'dou» (ennemi). Ces sentiments révèlent donc la résistance du corps féminin, faite à la fois d'une révolte muette, de cris ravalés, de murmures, d'une écoute attentive, d'un besoin de partager et de se soutenir (II). Nous avons donc devant nos yeux un corps morcelé, qui a oublié ses qualités à cause de l'intériorisation des prisons symboliques. Mais grâce à la solidarité féminine, à la valorisation de la maison vue comme espace cocon et des relations entre femmes, au retour à la langue première, les traces de liberté et de plénitude du passé éloigné sont réactualisées par les gestes et les paroles de certaines femmes libres. Celles-ci ouvrent la voie de la libération du corps féminin algérien qui réapprendra à regarder, à marcher dehors, à raconter ses souvenirs, à parler de lui et à apprécier la présence de l'homme aimé (III). L'analyse des parties corporelles visibles, de la posture féminine, des gestes dans lesquels la tradition s'est inscrite, des réactions qui dévoilent à la fois la dimension corporelle et psychique, des termes utilisés par Djebar pour parler de ses personnages féminins, nous a permis de dévoiler un corps féminin doté d'un cœur, de souvenirs, de sentiments, une personnalité et des rôles qui sortent du cadre imposé par la société. Ce corps féminin, capable de faire des gestes qui l'inscrivent dans la durée et dans l'espace reconquis, acquiert une parole performative qui le recrée et lui donne la possibilité de s'accomplirAs suggested in the works of Assia Djebar about the body of the woman excluding the cleavage of the flesh and soul and of the body and personality means a vision of a united body encompasses a broad duration and space. This body is constantly connected to the environment that influences it. This has broken its unity up. The thesis puts the emphasis on its continuity, resistance and even the survival of its identity, despite the factors or contexts that have harmed it. Before giving back to the female body its lost unity, we identified the key terms of body and personality through the humanities, while taking into account the specifics of these terms related to the Arab-Muslim identity, to the Berber characteristics and to the French influence. With this starting point, we do not fall into the conventional and strictly social categorizations of the Algerian woman. In order to highlight the fundamental unity of the feminine being, we started with its physical dimension. This is the first aspect that we view and that we can describe. But it goes beyond the appearances since, supported by the language and the imagination, it drives a reflexive dimension. The Djebarien female character transitions from the stage "have a body" to the stage of "being a body" with several dimensions: physical, psychological, intellectual, linguistic and imaginary (I). But that image of unity and harmony is faced with less favorable pictures that appeared because Islam moved away from its original doctrine as presented in the book “Far from Medina”, and the valuation of certain concepts such as honor, modesty and shame. Faced with the male authority that is exercised on the Algerian female body in every moment of life, and which results in confinement, humiliation, arrest to some very well-defined roles (such as mother and wife), orders, beatings, insults, etc.., the female body develops a “micro psychology” (M. Maffesoli) that is transmitted from generation to generation and provides built-in answers to various situations. All actions are impregnated with these, but that doesn't stop preventing the emergence of hidden traces of the female personality in very specific contexts. These traces highlight the cunning, the challenge and even the hatred of women to men, designated in the Algerian female imaginary by the term "e'dou" (enemy). These feelings reveal the strength of the female body made of a silent revolt expressed or debased by shouts, murmurs, attentive listening, a need to share and support each other.(II) So we have in front of our eyes a fragmented body, which has forgotten its qualities due to the internalization of these symbolic prisons. But thanks to the female solidarity, the appreciation of the house as a place to cocoon, the relationships between women, and the return to the first language, the traces of the distant past are renewed by the actions and words of some free women. These pave the way for the release of the Algerian female body that will learn again to watch, to walk outside, to reminisce, to talk about itself and to appreciate the presence of the beloved man. (III) The analysis of body parts visible in our corpus, the feminine posture, the gestures in which the tradition is recorded, the reactions that reveal both the physical and psychic dimension, the terms used by Djebar to talk about his feminine characters, allowed us to reveal a female body with a heart, memories, feelings, personalities and roles that are outside the framework imposed by the society. The female body able to make gestures, which falls within the time and space reclaimed, acquires a performative speech which, in turn, recreates and provides it with the opportunity to perform, while maintaining contact with the origins and the "living word". So we see a body and an identity shifting, constantly trying to form and to write
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Mamedes, Janoí Joaquim. "A Mesquita da Luz: o Islã sunita no Rio de Janeiro." Universidade Presbiteriana Mackenzie, 2014. http://tede.mackenzie.br/jspui/handle/tede/2443.
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Previous issue date: 2014-02-13Universidade Presbiteriana Mackenzie
The research approaches the Mosque of light, the physical space were gathers the beneficent society Muslim of Rio de Janeiro (SBMRJ), movement of Sunni Islam. The Work aims to identify the hatcher of SBMRJ and what contributed to the formation of their identity. Part of the historical about renaissance of Islam, the main schisms, mystique, holy book, five pillars: The testimony, daily prayers, alms, fasting during the Ramadan s month and pilgrimage to Mecca. Islam and the six faith s pillars: Faith in just one God, faith in angels, faith in holy books, faith in predestination, faith in resurrection and in dooms day. The arrival of Islam to Brazil, highlighting the African Islam that arrived with slaves brought from Africa and the Islam of immigrants originating from the Middle East. This research also approaches the Rio de Janeiro s Muslim Beneficent Society history, the Mosque abandoned of Jacarepaguá and its change to current address. Also approaches the construction of identify from groups identified like Arabs and its descendants, African, and Brazilian reversed. The dynamic of Mosque is show highlighting the main activities like prayers on Friday, department education, female department and the institution s social department. The work conducts to the following conclusion: The SBMRJ contributes to the creation of a National Islam, with a Koranic Orthodoxy and a Brazilian Orthopraxis.
A presente pesquisa aborda a Mesquita da Luz, o espaço físico onde se reúne a Sociedade Beneficente Muçulmana do Rio de Janeiro (SBMRJ) movimento do Islã Sunita. O trabalho tem como objetivo identificar o nascedouro da SBMRJ e o que contribuiu para formação de sua identidade. Parte do histórico sobre o nascimento do Islamismo, os principais cismas, a mística, o livro sagrado, os cinco pilares: O testemunho, as orações diárias, as esmolas, o jejum durante o mês de Ramadan e a peregrinação à Meca. O Islã e os seis pilares da fé: fé em um Deus único, fé nos anjos, fé nos livros sagrados, fé nos profetas e mensageiros de Deus, fé na predestinação e a fé na ressurreição e no Juízo Final. A chegada do Islã ao Brasil, destacando o Islã afro que chegou com os escravos trazidos da África e o Islã dos imigrantes originários do Oriente Médio. A presente pesquisa aborda também a história da Sociedade Beneficente Muçulmana do Rio de Janeiro, a Mesquita abandonada de Jacarepaguá e a mudança para o atual endereço. Aborda também a construção da identidade a partir de grupos identificados como árabes e descendentes, os africanos e os brasileiros revertidos. A dinâmica da mesquita é apresentada destacando as principais atividades como as orações de sexta-feira, o departamento educacional, o departamento feminino e o departamento social da instituição. Chegando a conclusão de que a SBMRJ contribui para a criação de um Islã nacional, com uma ortodoxia corânica e uma ortopraxia brasileira e carioca.
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Siddiqui, Shariq Ahmed. "Navigating Identity through Philanthropy: A History of the Islamic Society of North America (1979 - 2008)." Thesis, Indiana University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3665939.
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This dissertation analyzes the development of the Islamic Society of North America (ISNA), a Muslim-American religious association, from the Iranian Revolution to the inauguration of our nation's first African-American president. This case study of ISNA, the largest Muslim-American organization in North America, examines the organization's institution-building and governance as a way to illustrate Muslim-American civic and religious participation. Using nonprofit research and theory related to issues of diversity, legitimacy, power, and nonprofit governance and management, I challenge misconceptions about ISNA and dispel a number of myths about Muslim Americans and their institutions. In addition, I investigate the experiences of Muslim-Americans as they attempted to translate faith into practice within the framework of the American religious and civic experience. I arrive at three main conclusions. First, because of their incredible diversity, Muslim-Americans are largely cultural pluralists. They draw from each other and our national culture to develop their religious identity and values. Second, a nonprofit association that embraces the values of a liberal democracy by establishing itself as an open organization will include members that may damage the organization's reputation. I argue that ISNA's values should be assessed in light of its programs and actions rather than the views of a small portion of its membership. Reviewing the organization's actions and programs helps us discover a religious association that is centered on American civic and religious values. Third, ISNA's leaders were unable to balance their desire for an open, consensus-based organization with a strong nonprofit management power structure. Effective nonprofit associations need their boards, volunteers and staff to have well-defined roles and authority. ISNA's leaders failed to adopt such a management and governance structure because of their suspicion of an empowered chief executive officer.
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Huang, Chunliu. "La relation au monde dans Les Thibault de Roger Martin du Gard." Thesis, Artois, 2012. http://www.theses.fr/2012ARTO0001/document.
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L’ensemble romanesque Les Thibault de Roger Martin du Gard (publié de 1922 à 1940) est sous-tendu par un témoignage que l’auteur adresse au lecteur sur le monde réel dans lequel l’écrivain français vécut. L’objectif de cette thèse est d’analyser ce témoignage à travers certains aspects des relations multilatérales entre ces trois pôles que sont la société, l’œuvre et l’auteur. L’œuvre romanesque de Roger Martin du Gard informe la société de son époque autant qu’elle est informée par elle, et l’écrivain, façonné par la société, façonne à son tour une société romanesque. La relation au monde des personnages des Thibault puise ses sources dans l’expérience même de l’auteur : relations familiales, relations entre les deux sexes, relations sociales et religieuses, autant de clés pour comprendre l’œuvre mais peut-être aussi la vie de l’auteur. Pour permettre d’apprécier la réception de l’œuvre de Roger Martin du Gard auprès du public chinois, la dernière partie de cette thèse analyse les deux traductions des Thibault publiées dans les années 1980 en Chine, et propose aussi quelques éléments de comparaison avec une fresque romanesque chinoise à portée elle aussi familiale et sociale, la trilogie de Ba Jin (Pa Kin) intitulée Torrent (Famille – Printemps – Automne, 1932-1940). L’étude des analogies entre ces deux œuvres certes très différentes permet de découvrir comment le roman de Roger Martin du Gard et son message dépassent les frontières, trouvent écho dans d’autres cultures, et finissent par rejoindre l’humanité universelleIn the eight novels Les Thibault by Roger Martin du Gard (published between 1922 to 1940), the author addresses the reader and describes the world in which the former lives. The objective of this thesis is to examine Martin du Gard’s discourse with respect to some aspects of the multilateral relationships between society, author and oeuvre. R.M.G’s novels informed society of his time and were themselves shaped by society. The author moulded by society then constructs a fictional world. The relationships in Les Thibault are autobiographical in nature whether familial, gender, social or religious and these constitute the principal means of understanding the oeuvre and the author’s own life.To evaluate the reception of Roger Martin du Gard’s work among the Chinese public, the final part of this thesis analyses the two translations of Les Thibault, published in China in the 1980s. Comparison with a Chinese trilogy, Torrent (Family – Spring – Autumn, 1932-1940), by Ba Jin (Pa Kin), although very different but which also considers family and social relationships, allows consideration of how Roger Martin du Gard’s message crosses frontiers and reflects universal concerns, those of humanity itself
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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Brooke, Steven Thomas. "Exit, voice, and Islamic activism : organizational fracture and the Egyptian Society of the Muslim Brothers." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-3353.
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Under what conditions does the Egyptian Society of the Muslim Brothers (SMB) fracture? The 1996 formation of the Wasat party by a group of former Muslim Brothers has attracted significant scholarly attention, although most studies focus on the ideological differences between the groups. By neglecting the organizational angle these studies are unable to explain why some ideological differences lead to group fracture, and why in the case of the SMB this occurred in 1996 and not before. This paper will argue that the SMB splits when high levels of state repression combine with internal organizational conflict, specifically the lack of stable, consultative internal dispute-resolution mechanisms. Empirical tests charting levels of state repression and SMB internal politics throughout the period 1981-2010, covering variation on the dependent, as well as both independent variables, strengthen the theory.text
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Buehler, Matthew J. "The making of moderates : U.S. relations with Islamist movements in Morocco and Egypt." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-05-1247.
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The academic literature on Islamist moderation offers several explanations for why some Islamist political movements are moderate and others radical. These theories focus on the movements' ideology, tactics, and internal democracy. Few accounts address, however, how an Islamist movement's relations with external powers influence this outcome. This paper finds that "moderation" reflects an Islamist movement's relationship of compliance or defiance with external powers rather than its essential organizational characteristics. In comparing the Moroccan Justice and Development Party (PJD) with the Egyptian Muslim Brothers, it explores why the United States has built good relations with the former but not with the latter. Employing approximately 20 interviews conducted with Islamists, U.S. diplomats, and Moroccan experts in 2009, I show that the PJD's compliance with U.S. foreign policy decisions and interests helps to shape perceptions that the movement is more moderate than its Egyptian counterpart, despite the two movements' similar ideology, tactics, and internal practices.text
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Azam, Syed. "Muslim society in medieval Karnataka." Thesis, 1986. http://hdl.handle.net/2009/2167.
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Bauer, Marion. "When sisters become brothers : the inclusion of women in Egypt’s Muslim Brotherhood, 1952-2005." Thèse, 2014. http://hdl.handle.net/1866/11531.
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Depuis la création des Sœurs Musulmanes, le chapitre féminin des Frères Musulmans en Égypte, le rôle que l’organisation a accordé aux femmes a changé plusieurs fois. Pendant certaines périodes, les militantes ont été inclues dans les activités politiques de l’organisation, alors que pendant d’autres périodes, elles étaient forcées de s’occuper de différentes activités d’aide sociale au près de la population. Ce mémoire essaie d’expliquer les raisons qui expliquent les différents changements dans le niveau d’inclusion ou d’exclusion des militantes dans les Frères Musulmans. Cette étude utilise trois périodes pour illustrer ces différents changements : 1952-1967 (inclusion), 1970-1984 (exclusion) and 1984-2005 (inclusion).
Cette recherche conclue que, pendant des périodes où la survie des Frères Musulmans est remise en question, l’organisation sera forcée d’inclure les militantes dans leurs activités. Chaque changement dans l’inclusion des femmes est aussi marqué par un changement du contexte politique et des relations avec le gouvernement. Ces changements ne sont donc pas des produits de changement idéologique de l’organisation, mais plutôt causés par des raisons rationnelles.Since the creation of the Muslim Sisters, the female chapter of the Muslim Brotherhood in Egypt, the role that the organization gave women has been shifting. At times, female militants were included within the political activities of the organization, while during others; they were relegated to a role of care provider in various charity tasks. The thesis at hand attempts to explain the causes for those shifts in the level of inclusion and exclusion of female militants within the Muslim Brotherhood. For that purpose, this study will tackle three different periods: 1952-1967 (inclusion), 1970-1984 (exclusion) and 1984-2005 (inclusion). The research concludes that in periods where the survival of the Muslim Brotherhood is at risk, they will be forced to include female militants in their activities. Each change in the inclusion of women is also marked by a change in the political context and the relations with the government. Therefore these changes, rather than being ideological changes, are caused by rational concerns of the Muslim Brotherhood.