Статті в журналах з теми "Landscapes – Turkey – Religious aspects"
Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Landscapes – Turkey – Religious aspects.
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "Landscapes – Turkey – Religious aspects".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
1
Myga-Piątek, Urszula, and Oimahmad Rahmonov. "Winery regions as the oldest cultural landscapes: remnants, signs, and metamorphoses." Miscellanea Geographica 22, no. 2 (June 30, 2018): 69–80. http://dx.doi.org/10.2478/mgrsd-2018-0009.
Анотація:
Abstract Considering the general typology of landscapes, winery landscapes are a subtype of agricultural landscapes. A winery landscape is an area in which the dominant land use or indigenous vegetation consists of extensive grapevine crops, that is, vineyards and/or areas covered by wild grapevines; where a specific wine culture has evolved, or grapes constitute an important part of the local diet. In this paper, winery landscapes are studied at two levels: typological (as a repeatable, specific type of area with precisely defined characteristic features), and regional (regional areas that are unique and individual). The authors analyze the evolution of winery landscapes over time and describe their natural and historical aspects. A wide range of factors were taken into consideration: historical and political, socio-economic, cultural and religious influences, as well as the natural environmental background. This paper aims to describe the evolution of winery landscapes in Europe and beyond by considering the Mediterranean Basin, Asia Minor, Transcaucasia, and Central Asia.
2
Wenzel, Heiko. "Sharing Abraham? Narrative Worldview, Biblical and Qur’anic Interpretation and Comparative Theology in Turkey." European Journal of Theology 28, no. 1 (December 1, 2020): 91–92. http://dx.doi.org/10.5117/ejt2019.1.018.wenz.
Анотація:
SummaryBristow offers an important contribution to really crucial issues. He deals with many significant aspects, stimulates further thinking and invites one’s own positioning. The author impressively demonstrates the value of theological reflection growing from the interaction with others and developing its meaning in such setting. His book excels through helpful observations and important perspectives, which offer many beneficial stimuli. This represents the successful start of a series and more volumes will hopefully follow soon.RésuméBristow apporte ici une contribution importante sur des questions cruciales. Il aborde de nombreux aspects pertinents, stimule la réflexion et invite le lecteur à se positionner. Il montre de façon impressionnante l’intérêt d’une réflexion théologique qui progresse dans l’interaction avec d’autres et qui élabore sa signification dans un tel contexte. Cet ouvrage est excellent en vertu de ses observations utiles et de ses perspectives importantes, avec de nombreux apports stimulants. C’est un début réussi pour une série dans laquelle de nombreux autres volumes devraient suivre dans un proche avenir.ZusammenfassungBristow legt einen wichtigen Beitrag zu durchaus weichenstellenden Fragen vor. Er behandelt viele wichtige Aspekte und regt zum Weiterdenken und zur eigenen Positionierung an. Der Verfasser demonstriert eindrücklich den Wert von theologischen Reflexionen, die aus der Begegnung mit Menschen herauswachsen, daran wachsen und dort ihre Bedeutung entfalten können. Das Buch zeichnet sich durch gute Beobachtungen und wichtige Perspektiven aus, die viele gute Impulse anbieten. Der Start in diese Buchreihe ist damit gelungen. Weitere Bände schließen sich dem hoffentlich bald an.
3
Majıev, G. "Features of Relations between the State and Religion: Principles and Development Trends." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 31–41. http://dx.doi.org/10.47526/2020/2664-0686.034.
Анотація:
In this article analyzes aspects of religion and state relations in Iran and Turkey. In order to open relations between the state and religion, analyzed the features of the manifestation of religious elements in the power system of these countries, including the country's Constitution and legislation regulating the sphere of religion, the activities of religious parties and religious communities. In addition, special attention was paid to the geographical location of the two countries, ethnic and religious composition, and cultural history. Among Islamic countries, Iran and Turkey have a number of differences in religious and state relations compared to other Muslim countries. Therefore, it is important to focus on the models of these two countries when studying the world experience of relations between religion and the state in a comprehensive way. This is especially important for Kazakhstan, which is moving in a secular direction. In the structure of the state administration of Iran, the influence of the religious corps «Valiyat Faqih» is predominant. In Turkey, on the other hand, the religious administration of Dianet is subordinate to the presidential administration. In Iran, religious parties are politically active, while in Turkey, political parties are not allowed to use any religious elements. However, despite these features, both countries are recognized in the world as States that give priority to the Muslim religion. Since the article is aimed at uncovering the specifics of state-confessional relations in Iran and Turkey, structural and functional and comparative analysis methods have been used in the study.
4
Majıev, G. "Features of Relations between the State and Religion: Principles and Development Trends." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 31–41. http://dx.doi.org/10.47526/2020/2664-0686.034.
Анотація:
In this article analyzes aspects of religion and state relations in Iran and Turkey. In order to open relations between the state and religion, analyzed the features of the manifestation of religious elements in the power system of these countries, including the country's Constitution and legislation regulating the sphere of religion, the activities of religious parties and religious communities. In addition, special attention was paid to the geographical location of the two countries, ethnic and religious composition, and cultural history. Among Islamic countries, Iran and Turkey have a number of differences in religious and state relations compared to other Muslim countries. Therefore, it is important to focus on the models of these two countries when studying the world experience of relations between religion and the state in a comprehensive way. This is especially important for Kazakhstan, which is moving in a secular direction. In the structure of the state administration of Iran, the influence of the religious corps «Valiyat Faqih» is predominant. In Turkey, on the other hand, the religious administration of Dianet is subordinate to the presidential administration. In Iran, religious parties are politically active, while in Turkey, political parties are not allowed to use any religious elements. However, despite these features, both countries are recognized in the world as States that give priority to the Muslim religion. Since the article is aimed at uncovering the specifics of state-confessional relations in Iran and Turkey, structural and functional and comparative analysis methods have been used in the study.
5
O'CONNELL, JOHN MORGAN. "A Staged Fright: Musical Hybridity and Religious Intolerance in Turkey, 1923–38." Twentieth-Century Music 7, no. 1 (March 2010): 3–28. http://dx.doi.org/10.1017/s147857221100003x.
Анотація:
AbstractThis article is concerned with the relationship between musical style and religious prejudice in Turkey during the early Republican period (1923–38). It focuses on a musical contest in 1932 between a Jewish cantor (hazan) and an Islamic vocalist (hafız) in the presence of Mustafa Kemal Atatürk (1881–1938), the president of the Turkish Republic who instigated revolutionary reforms that affected many aspects of Turkish culture, including music. Historical accounts of this musical contest not only suggest how religious discrimination manifested itself in a competitive setting but also serve to question the parameters of religious tolerance in Turkey, a country often admired for its favourable attitude towards Jews during the twentieth century. The discussion draws on Homi Bhabha's concept of a ‘third space’ to uncover the complex relations that existed in Turkey between Jews and Muslims on the one hand and among Jews on the other. It also invokes Bhabha to show how music can be viewed as a ‘supplementary discourse’ that serves both to unify cultural interests and to perpetuate cultural differences. By challenging the accepted narrative of religious tolerance in historical sources, the article explores through music the characteristics and consequences of racism in the country during a period of growing anti-Semitism both at home and abroad.
6
Gumpert, Gary, and Susan J. Drucker. "The Question of Identity in a Divided Media Landscape : The Case of Cyprus." Res Publica 39, no. 2 (June 30, 1997): 281–92. http://dx.doi.org/10.21825/rp.v39i2.18593.
Анотація:
The military operations of 1974 in Cyprus led to the formation of two autonomous areas houding Turkish Cypriots in the north and the Greek Cypriots in the south. The island is divided by the "Green Line", patrolled by U.N. peace keeping forces.Movement is blocked and communication severed. There are multiple and conflicting Cypriot identities and feelings of nationalism ranging from pride in being Cypriots, to feelings of connection to Hellenic heritage, and cultural along with political and economic ties to Greece. A Turkish Cypriot identity linked to a distinct religious and linguistic background co-exists with Turkish settlers living in the independent north yet tied to Turkey. This article examines the division from a communication perspective taking into account language, religion, the visual landscape and the media landscape on each side ofthe "Green Line" along with interlocking media landscapes with Greece or Turkey in order to explore influences shaping collective identity and nationalism.
7
Fox, Jonathan. "The Secular-Religious Competition Perspective in Comparative Perspective." Politics and Religion 12, no. 3 (June 17, 2019): 524–34. http://dx.doi.org/10.1017/s175504831900018x.
Анотація:
AbstractPolitical secularism is defined as “an ideology or set of beliefs advocating that religion ought to be separate from all or some aspects of politics or public life (or both).” In the secular–religious competition perspective, I argue that political secularists compete with religious political actors to influence government policy around the world. Yet this competition is complicated by many factors. The contributions to this symposium demonstrate that this is the case in their examination of secular–religious tensions and state–religion relations in Denmark, the Netherlands, Germany, Italy, Turkey, and Tunisia. These cases show that government religion policy evolves over time and is deeply influenced by secular–religious competition but that this competition is a complex one involving many other factors and influences.
8
Hosta, Nilay, and Birsen Limon. "Changing features of the concept of pilgrimage: the example of the Mevlana's museum in Konya." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 196–210. http://dx.doi.org/10.30674/scripta.67367.
Анотація:
Mevlana Celaleddin Rumi was a philosopher who influenced our era with his ‘humanist’ thoughts, his invitation towards everybody to friendship and brotherhood and his ideas about love and humanism. The museum, opened in his name in 1926 in Konya, Turkey, has been converted into a special place, describing Mevlevi’s way of life, telling the history of the Mevlana Dervish lodge and exhibiting related works with religious historical values. This important Museum, attracting many visitors from all over the world, including Turkey, represents unique examples both in architecture and genuine works of arts from Seljuk and the Ottoman period.Today faith tourism, emerging as a business sector, due to the increasing number of travelling people everyday, fulfils the space of the religious obligations related to travelling and also shows itself in religious aspects, not only pertaining to the major dimensions of a religion, but also by affecting all other religion-related rituals. The Mevlana Museum has become one of the places affected by the faith tourism. It has turned into an economic resource and become an important place for advertising Turkey, having visitors any time of year.
9
Esen, Selin, and Levent Gonenç. "Religious Information on Identity Cards: A Turkish Debate." Journal of Law and Religion 23, no. 2 (2008): 579–603. http://dx.doi.org/10.1017/s074808140000237x.
Анотація:
In 2006, the Turkish Grand National Assembly (TGNA) made a notable departure from historical precedent when it replaced the Population Register Law of 1972. The 1972 law, in Article 43, required that the national registry records on all households in Turkey contain the religion of all family members unless, under Article 46, an individual or family went to court to make a revision in these records. This was the legal basis of the inclusion of religious information on Turkish identity cards, issued in accordance with the information in family registers. Article 35 of The Population Services Law of 2006 now provides: “Requests about the religious information in household registers shall be approved, modified, left blank or deleted, in accordance with the written application of the concerned person.”We shall argue, in this paper that Article 35 of the Population Services Law of 2006 is unconstitutional just like Article 43 of the Population Register Law of 1972 was, and that information about individuals' religions should be deleted from both the national register and individuals' identity (ID) cards. The inclusion of religious information in the identity cards of citizens or resident aliens, who apply for Turkish citizenship, violates the religious liberty in Turkey, particularly under a “neutrality” conception of that right. We shall review the jurisprudence of the Turkish Constitutional Court concerning ID cards in the light of the negative and positive aspects of religious liberty, focus on the different meanings of neutrality such as “formal neutrality,” “substantive neutrality,” “aim neutrality,” “justification neutrality” and “consequences neutrality.” Before we evaluate this practice under neutrality theory, however, it would be appropriate to begin with a historical narrative about the origin of religious notations on Turkish identity cards, and explain the content and the meaning of the new law.
10
Smith, Matthew. "“At War ’Twixt Will and Will Not”: On Shakespeare’s Idea of Religious Experience in Measure for Measure." Religions 9, no. 12 (December 17, 2018): 419. http://dx.doi.org/10.3390/rel9120419.
Анотація:
“Religions in Shakespeare’s Writings,” the title of this special issue, can prompt consideration not only of singular exceptions to the normative religious landscape but also of the ideas that support the banner under which a plurality of examples together may be described as “religious.” In recent years, readers of Shakespeare have devoted attention to exploring Shakespeare’s engagement with specific theological and sectarian movements in early modern Europe. Such work has changed how we view the relation between theater and its religious landscapes, but it may be that in focusing on the topical we overlook Shakespeare’s place among such sociologists and philosophers of religion as Montaigne, Hobbes, James, Weber, and Berger. To this end, I argue that in Measure for Measure Shakespeare uses law to synthesize certain aspects of religious experience from divergent corners. And drawing on descriptions of religion from anthropology and phenomenology, I suggest that Shakespeare unites his characters through patterns of action within this deadly exigency that demonstrate a shared experience of religion as a desire for salvation beyond the law.
11
Wickham, L. R. "Aspects of Clerical Life in the Early Byzantine Church in Two Scenes: Mopsuestia and Apamea." Journal of Ecclesiastical History 46, no. 1 (January 1995): 3–18. http://dx.doi.org/10.1017/s0022046900012513.
Анотація:
On Monday 23 May 550 a directive was issued by the Emperor Justinian to John, metropolitan bishop of Anazarbus in Cilicia Secunda. Another directive, cast in corresponding terms, was sent to Cosmas, bishop of Mopsuestia (the present day Misis, seventeen miles east of Adana in southern Turkey) in the same province. ‘We indicate to your holiness”, he writes to John, ‘that you are to convene all the most-religious bishops of your synod; you are to repair to the town of Mopsuestia and make a detailed examination, with the senior men (whether clerics or laity), there established, foregathering, and learn from them whether they know the date when Theodore's name was removed from the diptychs.” If the senior persons in question do not know the answer, the fact is to be expressly recorded and the diptychs themselves are to be duly checked. Into the events leading up to this directive I will not now enter. It must suffice to recall that the setting was the so-called Three Chapters Controversy: what to do about Nestorius' precursors Theodore and Diodore, about Theodoret's writings against Cyril of Alexandria's twelve Anathematisms and the Letter of Ibas to Maris. On these matters the Council of Chalcedon had been indecisive. A hundred years after that council, it looked to many people, the emperor included, as if a few modest addenda to the council's decisions, amounting, perhaps, to nothing more than explications of its mind on Nestorius and his school, would put an end to the painful disunity of eastern Christendom.
12
Mursyid, Achmad Yafik. "DETURKIFIKASI DALAM TAFSIR HAK DINI, KUR’AN DILI KARYA ELMALILI HAMDI YAZIR." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, no. 1 (January 30, 2020): 111. http://dx.doi.org/10.14421/qh.2020.2101-06.
Анотація:
The transition from the Ottoman Empire to the Republic of Turkey left a long debate between Ulama (Islamic scholars) and the proponents of this system. This transition also affected Turkish religious life patterns with the emergence of "Turkification" efforts. Religious aspects were changed in Turkish. In the context of this debate, Hak Dini Kur'an Dili, the work of Elmalili Hamdi Yazir, appeared. Hamdi Yazir's tendency, as the author of this book, towards the process of the Ottoman transition to the Republic of Turkey, with all its consequences, becomes interesting to research further. To decipher interests that are probably inserted in the color of his interpretation, this study uses the philosophical hermeneutics method of Hans-Georg Gadamer. This research concludes that Hamdi Yazir's activeness in the parliament of the Republic of Turkey did not necessarily make his interpretation according to the objectives to be achieved by the Turkish government when initiating the making of this work. Hamdi Yazir preferred to restrengthen people's understanding of basic Islamic knowledge through interpretation. More than that, through this interpretation, Hamdi Yazir also responded to the achievements of modernization in interpreting related verses. Hamdi Yazir's tendency towards the classical study approach, in the process of interpretation, was influenced by his prejudices. Yazir wanted the interpretation that resulted, can provide understanding for Turkish society that he viewed having experienced degradation in religious understanding. This was committed by Yazir as a form of resistance to the Turkification efforts carried out by the Turkish secular government.
13
de Tapia, Aude Aylin. "Calendars of Exopraxis." Common Knowledge 26, no. 2 (April 1, 2020): 308–32. http://dx.doi.org/10.1215/0961754x-8188916.
Анотація:
In the nineteenth-century Ottoman empire, Cappadocia, in the heart of Anatolia, was one of the last regions where Rum Orthodox Christians cohabited with Muslims in rural areas. Among the main aspects of everyday coexistence were the beliefs and ritual practices that, shared by Muslim and Christian individuals, blurred religious belonging as it is traditionally defined. Anthropologists and ethnologists have studied exopraxis broadly, while historians have neglected the topic until recently. In the case of anthropologists, studies have mostly focused on the spatiality of sharing that is characteristic of exopraxis. This article, based largely on testimonies collected in the Oral Tradition Archives of the Center for Asia Minor Studies in Athens, analyzes the temporality of exopraxis and inquires into the different but shared calendars that ordered the ritual life of Muslims and Orthodox Christians in Cappadocia. These testimonies, taken from Orthodox Christians who lived in Turkey prior to the exchange of populations between Turkey and Greece in 1923, help us to understand how the sharing of religious calendars resulted in feelings of belonging to a single collectivity.
14
Wang, Yao-Chin, Christina Geng-Qing Chi, and Eren Erkılıç. "The impact of religiosity on political skill: evidence from Muslim hotel employees in Turkey." International Journal of Contemporary Hospitality Management 33, no. 3 (February 11, 2021): 1059–79. http://dx.doi.org/10.1108/ijchm-08-2020-0836.
Анотація:
Purpose While former literature has shown that people have a strong tendency to seek religious support during difficult times, knowledge gaps exist in how the mechanism of religiosity works to support employees’ mental status and performance. Therefore, based on self-categorization theory, this study aims to examine the effects of employees’ intrinsic and extrinsic religiosity on building their mental toughness and mindfulness and the further formation of employees’ political skills. Design/methodology/approach Data was collected from 404 full-time hotel employees working in 34 hotels in Turkey during the coronavirus (COVID-19) pandemic in spring 2020. Structural equation modeling was used to examine the proposed hypotheses. Findings Results of this study show that intrinsic religiosity improves employees’ mental toughness, while extrinsic religiosity enhances employee mindfulness. Additionally, both mental toughness and mindfulness help employees to develop political skill. Research limitations/implications This study enriches knowledge to workplace religiosity literature and expands the research scope of religion-related research in hospitality and tourism literature. Future studies are recommended to consider religious heterogeneity and longitudinal design. Practical implications To foster employee mental well-being, hotel firms should create a religious-friendly workplace and develop religion-friendly policies. Opportunities should be created within hospitality organizations for employees to develop and use their political skills in needed work aspects. Originality/value The findings of this study contribute to valuable theoretical and practical implications. To the best of the knowledge, this study is one of the first attempts to study hotel employees’ religiosity during the COVID-19 pandemic.
15
Furat, Ayşe Zişan. "Teaching Religion at Turkish Public Schools: A Theme Oscillating between Faith, Culture, and Politics." Ilahiyat Studies 11, no. 2 (December 31, 2020): 221–52. http://dx.doi.org/10.12730/13091719.2020.112.209.
Анотація:
Since the proclamation of the Turkish Republic in 1923, many aspects of religious education in public schools, namely, those related to the status of religion courses, have been intensely discussed. However, developing sustainable policies that meet societal and political changes has not always been an achievable goal. This is evident from the interminable renewals of religious education curricula, which always evoke the same debate: “What should be the essence of religious education in public education? Should it aim to teach religion as a practice of faith, or should it approach religion as a cultural concept?” Focusing on this ongoing debate, this paper aims to offer an in-depth analysis of the Turkish endeavor to reconcile religious education with the secular schooling system. This paper concludes that these responses, although presented as part of pedagogical paradigm shifts, have not been impervious to the political turbulence in Turkey.
16
Bahar, Zuhal, Hale Okçay, şeyda Özbıçakçı, Ayşe Beşer, Besti üstün, and Meryem Öztürk. "The Effects of Islam and Traditional Practices on Women’s Health and Reproduction." Nursing Ethics 12, no. 6 (November 2005): 557–70. http://dx.doi.org/10.1191/0969733005ne826oa.
Анотація:
The aim of this study was to investigate the effects of Islam as a religion and culture on Turkish women’s health. The study included 138 household members residing in the territory of three primary health care centers in Turkey: Güzelbahçe, Fahrettin Altay and Esentepe. Data were collected by means of a questionnaire prepared by a multidisciplinary team that included specialists from the departments of public health, psychiatric nursing and sociology. We found that the women’s health behavior changed from traditional to rational as education levels increased, and that religious and traditional attitudes and behaviors were predominant in the countryside, especially practices related to pregnancy, delivery, the postpartum period, induced abortion and family planning. One of the most important prerequisites for the improvement of women’s health is that nurses should know the religious practices and culture of the society for which they provide care, so that their efforts to protect and improve women’s health will be effective.
17
SHEIKH, MUSTAPHA. "Taymiyyan Influences in an Ottoman-Ḥanafī Milieu: The Case of Aḥmad al-Rūmī al-Āqḥiṣārī". Journal of the Royal Asiatic Society of Great Britain & Ireland 25, № 1 (17 липня 2014): 1–20. http://dx.doi.org/10.1017/s1356186313000643.
Анотація:
AbstractShaykh Aḥmad al-Rūmī al-Āqḥiṣārī (d. 1041/1632) is one of the most intriguing religious personalities of seventeenth-century Ottoman Turkey: although progress towards disclosing key aspects of his thought has been made recently – such as the association of al-Āqḥiṣārī with the Ottoman puritanical movement, the Qāḍīzādelis – the intellectual world-view of al-Āqḥiṣārī and, in particular, intellectual influences on his thought, are still hazy. This paper aims to make progress in this regard by studying the intellectual spring from which al-Āqḥiṣārī takes his conceptualisation of the religio-legal term bidʿa, the central theme of his seminal work, the Majālis al-abrār. In doing so, the paper finally puts to rest the vexed question over whether Shaykh al-Islām Taqī al-Dīn b. Taymiyya's writings had any influence in Ottoman Turkey prior to the advent of the 19th century reformist movements.
18
Özervarli, M. Sait. "The Reconstruction of Islamic Social Thought in the Modern Period: Nursi’s Approach to Religious Discourse in a Changing Society." Asian Journal of Social Science 38, no. 4 (2010): 532–53. http://dx.doi.org/10.1163/156853110x517773.
Анотація:
AbstractIn this article I will analyse the social aspects of Said Nursi’s thought in the context of late Ottoman and modern Turkish intellectual history within the boundaries of social philosophy and theology. I aim to discuss the outcome of Nursi’s work in formulating a live discourse that corresponds to the needs of modern Muslim society in Turkey and around the world. Nursi’s life and thought comprises interesting evidences to comprehend the transition of Muslims in the traumatic period of the two World Wars in the twentieth century and their resistance to the challenges of a new ‘weltanschauung’ and various philosophical ideas, as well as a new political design that tried to reshape society by pursuing a hard-line modernisation process.
19
Ergec, Etem Hakan, Bengül Gülümser Kaytanci, and Metin Toprak. "Reconciliation or polarization in Islamic bank preference? Socio-political, socio-economic and demographic aspects." International Journal of Islamic and Middle Eastern Finance and Management 9, no. 1 (April 18, 2016): 67–86. http://dx.doi.org/10.1108/imefm-07-2013-0082.
Анотація:
Purpose The reasons for Islamic bank preferences have been extensively covered in the literature where religion has been depicted as a strong factor. In the limited number of accounts on this subject in Turkey, it was found that religiosity is a major factor in the selection of Islamic banks. Design/methodology/approach This study evaluates the findings of a major field work performed in the period between March and May 2011 in Eskisehir with the participation of Islamic bank customers. In the study, a sample of 500 respondents was used and a semi-structured survey was conducted. Findings According to the findings, religiosity is not the most significant and leading factor in Islamic bank preference; instead, it was found as the fourth most important factor. The study finds that recommendation by friends and relatives is the most significant factor for the people in preferring Islamic banks. The nationalist-conservative people make stronger reference to the religiosity as a factor than the secular-modernist and leftist-social democrat people do. Socioeconomic status is not found as a significant factor in the Islamic bank preference. People in advanced age, men, people with lower income and businessmen/artisan rely on the religiosity in Islamic bank preference as a factor stronger than people from other backgrounds. Practical implications In conclusion, it could be said that there is a strong relation of substitution between Islamic banks and conventional banks in Turkey and that the Islamic banks play significant role in inclusion of the people staying out of the banking system due to religious concerns and considerations in the financial system. Originality/value It is very comprehensive, both politically and economically, to handle the issue of Islamic banking.
20
Averianov, I. A. "CULTURAL INTERACTION BETWEEN SAFAVID IRAN AND OTTOMAN TURKEY IN 16TH CENTURY." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 136–48. http://dx.doi.org/10.31696/2618-7302-2020-4-136-148.
Анотація:
Сoming to power of the Safavids Sufi dynasty in Iran (in the person of Shah Ismail I) in 1501 caused noticeable transformations in the political, social, cultural and religious life of the Near and Middle East. This dynasty used the semi-nomadic tribes of the Oguz Turks (‘Kyzylbash’) as its main support, which it managed to unite under the auspices of military Sufi order of Safaviyya. However, the culture of the Safavid state was dominated by a high style associated with the classical era of the Persian cultural area (‘Greater Iran’) of the 10th–15th centuries. The Iranian-Turkic synthesis that emerged in previous centuries received a new form with the adoption by the Safavids of Twelver Shiism as an official religious worldview. This put the neighboring Ottoman state in a difficult position, as it had to borrow cultural codes from ‘heretics’. Nevertheless, the Ottomans could not refuse cultural interaction with the Safavids, since they did not have any other cultural landmark in that era. This phenomenon led to a number of collisions in the biographies of certain cultural figures who had to choose between commonwealth with an ‘ideological enemy’ or rivalry, for the sake of which they often had to hide their personal convictions and lead a ‘double life’. The fates of many people, from the crown princes to ordinary nomads, were broken or acquired a tragic turn during the Ottoman-Safavid conflict of ‘spiritual paths’. However, many other poets, painters, Sufis sometimes managed to transform this external opposition into the symbolism of religious and cultural synthesis. In scholarly literature, many works explore certain aspects of the culture of the Ottoman Empire and the Safavid state separately, but there are almost no works considering the synthesis of cultures of these two largest Muslim states. Meanwhile, the author argues, that understanding the interaction and synthesis of the Ottoman and Safavid cultures in the 16th century is a key moment for the cultural history of the Islamic world. The article aims to outline the main points of this cultural synthesis, to trace their dependence on the ideology of the two states and to identify the personality traits of a ‘cultured person’ that contributed to the harmonization of the culture of two ideologically irreconcilable, but culturally complementary empires. A comparative study of this kind is supported by Ottoman sources. In the future, the author will continue this research, including the sources reflecting the perception of the Ottoman cultural heritage by the Safavids.
21
Krylov, A. V. "THE RELIGIOUS FACTOR IN THE «ARAB SPRING»." MGIMO Review of International Relations, no. 4(31) (August 28, 2013): 43–51. http://dx.doi.org/10.24833/2071-8160-2013-4-31-43-51.
Анотація:
A huge wave of mass protests for the last years has lead to a collapse of many longstanding traditional regimes in some Arab states (Egypt, Tunisia, Libya and Yemen). In other states (Syria, Bahrain, Jordan, Saudi Arabia, Algeria and Morocco) a serious aggravation of political situation occurred. Many experts in Russia as well as abroad share an opinion that the phenomenon of the “Arab revolution" or the so cold "Arab Spring" has the same basic pattern: after the beginning of unrest in North Africa and the Middle East the Islamist political parties, organizations and groups are gaining strength, popularity and influence. The main content of the article is focused on the analysis of religious, political, socio-economic and other aspects of the contemporary ideology and practice of the radical Islam, its threats and challenges. The current situation in the region has favored the creation of a new political alliance in the Greater Middle East. Now the US administration's policy in the Middle East is aimed at the advancement of the of the radical Islam front to Iran, North Caucasus region and Central Asia. This policy corresponds to the global strategic interests of the U.S. regional partners including Petro-Islamic States, Turkey and even Israel. Analyzing the situation around Syria the author notes that the steps undertaken by the members of the new regional alliance to eliminate B. Assad - another victim of the "Arab Spring" – can, first of all, aggravate an extremely unstable situation in Syria, and, secondly, create a real perspective of the radical Islam advancement right up to the borders of the Russian Federation.
22
Król, Katarzyna. "Apeniny we wspomnieniach Anieli Walewskiej." Góry, Literatura, Kultura 13 (September 22, 2020): 333–41. http://dx.doi.org/10.19195/2084-4107.13.26.
Анотація:
Kilka chwil we Włoszech w latach 1847 i 1848 [A few Moments in Italy in 1847 and 1848], a volume of memoirs published in 1850 and written by Aniela Walewska — a forgotten author of the Romantic era — is a historically, culturally and socially interesting travel account which, in addition to notes devoted to the political situation at the time, also features descriptions of cultural and natural landscapes which Walewska had an opportunity to admire during her Italian voyage. Particularly worthy of note are her reflections concerning mountain landscapes reflecting the author’s romantic sensibility as well as her emotional and aesthetic attitude to new places. Spending a few weeks in the Tuscan resort of Bagni di Lucca, Aniela Walewska had an opportunity to admire the Apennines, which generated admiration and lofty feelings in her and prompted her to engage in existential, philosophical and religious reflection. Using a variety of means of literary expression, the writer sought to convey the varied aspects of the mountains: solemn beauty, picturesque charm, severe and wild appearance. Yet despite her lively interest in the Apennine landscapes, the Polish traveller was preoccupied primarily with the political situation in her distant homeland, which determined her perception of and feeling for the mountains so much that her observations often departed from purely aesthetic evaluation in favour of patriotic associations. However, the descriptions in her memoirs are vivid, full of admiration and rapture, which makes them worthy of being brought back from obscurity and analysed thoroughly. As evidence of individual and feminine way of experiencing the world of nature, they certainly make a valuable contribution to the Romantic travel literature and expand our knowledge of the history of mountain voyages of Polish women in that period.
23
Ciftci, Sabri, Becky J. O’Donnell, and Allison Tanner. "Who Favors al-Qaeda? Anti-Americanism, Religious Outlooks, and Favorable Attitudes toward Terrorist Organizations." Political Research Quarterly 70, no. 3 (April 4, 2017): 480–94. http://dx.doi.org/10.1177/1065912917702498.
Анотація:
This study examines why ordinary people sympathize with a terrorist network in the Middle East and North Africa (MENA). Holding literalist religious outlook resonating with al-Qaeda’s marginal interpretation of Islam constant, it is maintained that anti-Americanism and its varieties matter a great deal in explaining attitudes toward al-Qaeda. Using Pew Global Attitudes Surveys conducted in Turkey, Egypt, Jordan, and Tunisia, the authors run conditional mixed process estimations combining seemingly unrelated regressions with selection models to account for the missing values and endogeneity problems. The analysis reveals significant variation both cross-nationally and in the effects of varieties of anti-Americanism on favorability of al-Qaeda. While the dislike of certain aspects of American culture generates sympathy toward al-Qaeda, anti-Americanism as a general attitude does not. More interestingly, dislike of American democracy, technology, and policy has either negative or no effect on favorable views of al-Qaeda. Literalist religious outlook generates positive views of al-Qaeda, but religiosity has a negative impact. These findings imply that we need to draw careful distinctions between politicized Islamic preferences and personal religiosity as well as the different types of anti-American sentiments in understanding Muslim political attitudes about terrorist groups.
24
Aktamış, Hilal, and Emrah Hiğde. "Influence of Nature and History of Science Courses on Value Perceptions of Elementary Science Teacher Candidates in Conceptual Dimension in Turkey." Science Education International 29, no. 1 (March 20, 2018): 29–38. http://dx.doi.org/10.33828/sei.v29.i1.4.
Анотація:
This study aimed to determine the changes in understanding about the nature of science (NOS) and conceptual values of 28 elementary science teacher candidates who engaged in the instruction of the nature and history of science (NHOS). A values scale was used to determine the values of science teacher candidates in six areas of the conceptual dimension: Theoretical, economic, esthetic, politic, social, and religious. An open-ended questionnaire in conjunction with individual interviews was used to assess participants’ pre- and post-instruction NOS views. Semi-structured interviews were conducted with six science teacher candidates who were selected from the different value levels: Low, medium, and high according to the results of the value scale. In the light of results of this study, the science teacher candidates who were engaged in the NHOS instruction received the highest score from the theoretical value dimension and the lowest score from the religious value dimension. Therefore, it can be suggested that NHOS teaching influenced the value perceptions of elementary science teacher candidates. For this reason, science teacher candidates’ value perception should be considered during the NHOS instruction planning and the teaching of science. Recommendations based on this study include explicitly addressing the NOS aspects in science
25
Erkal, Aykut, and Hakki O. Ozhan. "Value and Vulnerability Assessment of a Historic Tomb for Conservation." Scientific World Journal 2014 (2014): 1–10. http://dx.doi.org/10.1155/2014/357679.
Анотація:
Monumental tombs reflect various social, cultural, architectural, religious, economic, and engineering features of a community. However, environmental weathering, natural disasters, poor maintenance, vandalism, and misuse unfortunately pose serious threats to these cultural assets. Historic monuments are often exposed to the highest risk due to their vulnerability. The Ottoman-style Nişancı Hamza Paşa tomb located in Karacaahmet Cemetery, Istanbul, the largest and oldest public cemetery in Turkey, is a case in point. The tomb consisting of six granite columns and a brick dome supported by six arches was constructed in 1605. Cracks, material loss, and decay as a result of adverse environmental effects and past earthquakes are evident. Therefore, this paper analyses the overall value of the tomb with respect to its historical, communal, evidential, and aesthetic aspects. Using the finite element approach and data on the tomb’s material properties, a structural analysis under the self-weight and a time history analysis based on the earthquake ground motion data recorded in Duzce, Turkey, in November 1999 were conducted to encourage the conservation of this tomb and similar cultural heritage assets all over the world. The damage observed in the structure is congruent with the analysis results.
26
Yilmaz, Ihsan, Mustafa Demir, and Nicholas Morieson. "Religion in Creating Populist Appeal: Islamist Populism and Civilizationism in the Friday Sermons of Turkey’s Diyanet." Religions 12, no. 5 (May 18, 2021): 359. http://dx.doi.org/10.3390/rel12050359.
Анотація:
Drawing on the extant literature on populism, we aim to flesh out how populists in power utilize religion and related state resources in setting up aggressive, multidimensional religious populist “us” versus “them” binaries. We focus on Turkey as our case and argue that by instrumentalizing the Diyanet (Turkey’s Presidency of Religious Affairs), the authoritarian Islamists in power have been able to consolidate manufactured populist dichotomies via the Diyanet’s weekly Friday sermons. Populists’ control and use of a state institution to propagate populist civilizationist narratives and construct antagonistic binaries are underexamined in the literature. Therefore, by examining Turkish populists’ use of the Diyanet, this paper will make a general contribution to the extant literature on religion and populism. Furthermore, by analyzing the Diyanet’s weekly Friday sermons from the last ten years we demonstrate how different aspects of populism—its horizontal, vertical, and civilizational dimensions—have become embedded in the Diyanet’s Friday sermons. Equally, this paper shows how these sermons have been tailored to facilitate the populist appeal of Erdoğan’s Islamist regime. Through the Friday sermons, the majority—Sunni Muslim Turks are presented with statements that evoke negative emotions and play on their specific fears, their sense of victimhood and through which their anxieties—real and imagined—are revived and used to construct populist binaries to construct and mobilize the people in support of an authoritarian Islamist regime purported to be fighting a “civilizational enemy” on behalf of “the people”. Finally, drawing on insights from the Turkish case, we illustrate how the “hosting” function of the civilizational aspect plays a vital role in tailoring internal (vertical and horizontal) religious populist binaries.
27
Cevik, Neslihan. "The Muslimist Self and Fashion: Implications for Politics and Markets." Numen 66, no. 4 (June 18, 2019): 422–48. http://dx.doi.org/10.1163/15685276-12341547.
Анотація:
AbstractThis article introduces the rise of a new religious expression, Muslimism, in Turkey at the turn of the 21st century. I identify Muslimism as a prominent example of a new global category of religion, New Religious Orthodoxies (NRO). Muslimism and NROs neither reject nor submit to global modernity but engage aspects of it using religious categories. I then link Muslimism and NROs to the broader discussions on Muslim subjectivity formation, looking at Islamic fashion and how Muslimists respond to global modernity and its imaginaries, practices, and institutions. My empirical findings show that, historically, Islamic fashion has functioned as a site of hybridity, allowing pious Muslim females to resist binary patterns of identity, public space, and everyday activities, to challenge authoritarian formulations of religious community and redefine the (female) self as a legitimate moral and cultural agent by tapping into key Islamic notions. These findings have broad implications. Theoretically, they show that even in an area such as Islamic fashion, reduced by many as an oxymoron created by market forces, Muslim subjectivity formation goes beyond the choices of rejection of modernity or assimilation of Islam. Mapping these possibilities reveals greater insights into how religious groups engage modernity while remaining within the limits of orthodoxy, as well as their potent agency in challenging existing sources of self-formation and collective identity. Regarding policy, Muslimism illustrates a third way between fundamentalism and aggressive secularism that can negotiate tensions between religious orthodoxy and individual rights, the secular state and moral freedoms, and the West and Islam.
28
Abdad, M. Zaidi. "ANALISIS DAN PEMETAAN PEMIKIRAN FIKIH MODERAT DI TIMUR TENGAH DAN RELASINYA DENGAN GERAKAN FIKIH FORMALIS." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 12, no. 1 (February 22, 2016): 39. http://dx.doi.org/10.14421/esensia.v12i1.701.
Анотація:
The delopment of thought dichotomically occupies in the level of ahlu al-hadîs dan ahlu ar-ra’yî, though in the contemporary context, those two axis of thoughts have derivated a lot of varieties. Basically, they want to appear as an alternative movement of thought facing the development of modern world. It seems obvious that the issue deals not only with the clash of discourse but also with the clash of politics. In this respect, the phenomenon of mutual blasphemy is manifest among Muslims thinkers. On its peak, each parties use radicalism as a weapon to silence the opponent’s movement. History teaches us, for instance, radicalism movement in Egypt, Algeria, and Turkey carried out by the fundamentalists. This movement eventually comes into world as the movement of moderate Islam, which is more open seeing the problem and more flexible in acquiring the decision through the text. The moderate Islam is open to welcome some current and modern interpretations. Meanwhile the formal Islam is an Islamic group always rigidly understands religious texts in an absolutism way. They tightly select all aspects came from the external entity, and strongly hold the religious texts.
29
Berjozkina, Galina, and Zanete Garanti. "EMERGING INFLUENCERS PROMOTING TRAVEL: THE CASE OF LOCAL TOURISM IN LATVIA." Journal of Regional Economic and Social Development 1, no. 12 (November 17, 2020): 51. http://dx.doi.org/10.17770/jresd2020vol1.12.5402.
Анотація:
The presence of social networks has given a chance for social media influencers to emerge. Social media influencers creating and sharing content, endorsed or not, has become a growing marketing trend used by companies, as well as destinations. This article focuses on travel influencers who, with a help of social networks, particularly Instagram, are promoting local travel in Latvia. In this study, four emerging travel influencers and their posts were retrieved and analysed. The study results show that emerging travel influencers are trying to attract their followers by mostly sharing posts with landscapes and nature, art objects/statues, and nature activities/facilities. However, traditional artwork/objects, religious buildings/objects, and traditional or historic buildings are the pictures achieving the highest engagement rates. Finally, the study also relieved that influencers with a lower number of followers have a higher level of engagement. It is concluded that authenticity and individuality of account, as well as its organic, rather than paid growth, are the key aspects in creating a travel account that followers would engage (like, share and comment on the content). The theoretical and practical implications are discussed.
30
Weller, Paul. "'Human Rights', 'Religion' and the 'Secular': Variant Configurations of Religion(s), State(s) and Society(ies)." Religion & Human Rights 1, no. 1 (2006): 17–39. http://dx.doi.org/10.1163/187103206777493438.
Анотація:
AbstractDiscussions about the relationship between 'religion' and 'human rights' often focus on the problems that arise from 'religion'. Within a European historical perspective this is understandable since one of the most important aspects of the historical development of the 'human rights' tradition in the Europe has been the struggle for the right not to believe.However, the concept of the 'secular' is also not unproblematic. Thus this article explores the contested relationship between 'human rights' and 'religion' by bringing into focus also the relatively hidden factor of the 'secular'. This is done by exploring the forms of secularity exemplified in the traditions and approaches that are found in the USA, France, Turkey, the Netherlands and India. Finally, reference is made to traditional Islamic models for integrating cultural and religious plurality, before concluding with some discussion of the thought of Marc Luyckx in relation to the future of Europe.
31
Zhang, Fan, Bolei Zhou, Carlo Ratti, and Yu Liu. "Discovering place-informative scenes and objects using social media photos." Royal Society Open Science 6, no. 3 (March 2019): 181375. http://dx.doi.org/10.1098/rsos.181375.
Анотація:
Understanding the visual discrepancy and heterogeneity of different places is of great interest to architectural design, urban design and tourism planning. However, previous studies have been limited by the lack of adequate data and efficient methods to quantify the visual aspects of a place. This work proposes a data-driven framework to explore the place-informative scenes and objects by employing deep convolutional neural network to learn and measure the visual knowledge of place appearance automatically from a massive dataset of photos and imagery. Based on the proposed framework, we compare the visual similarity and visual distinctiveness of 18 cities worldwide using millions of geo-tagged photos obtained from social media. As a result, we identify the visual cues of each city that distinguish that city from others: other than landmarks, a large number of historical architecture, religious sites, unique urban scenes, along with some unusual natural landscapes have been identified as the most place-informative elements. In terms of the city-informative objects, taking vehicles as an example, we find that the taxis, police cars and ambulances are the most place-informative objects. The results of this work are inspiring for various fields—providing insights on what large-scale geo-tagged data can achieve in understanding place formalization and urban design.
32
Ostrovskaya, Elena. "Internet Mediatization of Confession in the Orthodox Social Networking Sight vk.com." Logos et Praxis, no. 3 (December 2018): 45–58. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.6.
Анотація:
The mediatization of social reality, which confidently declared itself in the early 2000s, is clearly presented as a new digital dimension of religion. Religions of the historical heritage of Russia actively master modern media and digital space of the Internet, create their own media environment of religious network interactions and events, discourses concerning society. The mediatizationof religions has the effect of changing the communicative profile of religions, promoting their topics in a broad public discussion on a par with the political and economic agenda. Modern sociological analysis of religion as an integral part of society now involves the search for answers to the question about the correlation of offline measurements of religious interactions, organizations and communications with their online presentations. One of the actual directions of sociological research of the digital space of religious interaction and discourses was the concept of mediatization of religion, developed by the joint efforts of scientists of the international team "Scandinavian research network". In line with this concept, the author refers to the study of the communicative aspect of the confession of the Orthodox faithful in its offline-online dimensions. As a basic and minimal unit of religious participation, confession as an interaction presents aspects of affiliation, religious-worldview and activity involvement. Central to the consideration in this article is the problem of studying the formats of confession representation in a variety of communicative themes of the digital environment of Orthodox parishes. The study in its full volume was carried out in several stages in 2017– 2018 years. For two years the author has been conducting an offline structured observation of confession in the Orthodox churches of Ekaterinburg, processing and analysis of the results; consequently we carried out operationalization of observation units in relation to online communication confession, collected, processed and analyzedthe data. In 2018, the author undertook a study of media communication network vk.com communities of Ekaterinburg parishes, applying structured observation and qualitative content analysis. Using a continuous, multistage, quota sampling, the author has explored digital landscapes, and key communication subjects digital communication 22 vk.com communities of the parishes of Ekaterinburg. The results of our study are presented in detail and analyzed in the article.
33
Yanık, Lerna K. "Bringing the Empire Back In: The Gradual Discovery of the Ottoman Empire in Turkish Foreign Policy." Die Welt des Islams 56, no. 3-4 (November 28, 2016): 466–88. http://dx.doi.org/10.1163/15700607-05634p09.
Анотація:
This article traces the emergence of references to the Ottoman Empire in the discourse and practice of Turkish foreign policy since the late 1940s. It argues that present-day emphasis on the Ottoman Empire and its legacy in Turkey has not happened in a vacuum, but rather has been a gradual process that has taken place over decades, helping to justify Turkey’s foreign policy. The article also shows that politicians from different sections of the political spectrum were crucial in reclaiming the Ottoman past in foreign policy. The consequences of this reclamation have been twofold. First, foreign policy, both in terms of practice and discourse, has become yet another venue, among many, for the continuous framing and reframing of Turkey’s past, paving the way for further Ottomanisation of the Turkish identity. Second, this Ottomanisation, or reclaiming of aspects that characterised the Ottoman Empire, has helped Turkey’s political actors justify and legitimise Turkey’s policies not only externally but, at times, also internally – as was the case in the 1990s, when some of these political actors tried to deal with Kurdish separatism by using the legacy of the Ottoman Empire.
34
Yavuz, M. Hakan. "Social and Intellectual Origins of Neo-Ottomanism: Searching for a Post-National Vision." Die Welt des Islams 56, no. 3-4 (November 28, 2016): 438–65. http://dx.doi.org/10.1163/15700607-05634p08.
Анотація:
This article will unpack the intellectual and sociopolitical conditions under which the idea of neo-Ottomanism was formulated, by focusing on the following questions: What is neo-Ottomanism, who constructed the term, and for what purpose? What aspects of the Ottoman legacy have been incorporated in the ‘self’ definition of a new Turkey? Is this shift temporary or rooted in a more far-reaching transformation of Turkish society that will shape future sociopolitical choices? The article examines the intellectual origins of the term ‘neo-Ottomanism’ by examining the role of cultural entrepreneurs, such as Yahya Kemal and Ahmet Hamdi Tanpınar, along with the interactions among social factors, in the search for a new ‘old’ identity of Ottomanism by reimagining the Ottoman past. It seeks to provide a historical and sociological perspective of the process of reconfiguring the past, and especially its implications in domestic and foreign policy. Due to the oppressive nation-building project of the Kemalist regime, literature, art, music, and poetry became alternative sites for preserving, updating, and reconstructing the Ottoman memory. After explaining the formation of neo-Ottoman discourse in the 1990s, the article will address the debate about the politics of identity under the Justice and Development Party (JDP).
35
Tomicka, Joanna A. "Nadzwyczajna zwyczajność. Rembrandt rytownik. Nowatorstwo wobec tradycji." Artifex Novus, no. 3 (October 1, 2019): 114–29. http://dx.doi.org/10.21697/an.7068.
Анотація:
SUMMARY
The scientific interests of Rev. Professor Janusz Pasierb revolved mostly around questions related to Polish art, often in the perspective of European interconnections, inspirations, as well as differences. The present study has been inspired by an observation by Rev. Professor Pasierb made in reference to a sphere of human activity unrelated to art. Describing in one of his papers the figure of Bishop Konstantyn Dominik (1870–1942), Professor Pasierb employed the phrase extraordinary ordinariness17. In the present text, this term will be used to discuss an artist whose oeuvre depicts ‘extraordinary ordinariness’ in the most multi-aspected and spectacular way. Rembrandt van Rijn was at once a traditionalist and innovator, both in regard to the range of employed subjects and compositional schemes and his craftsmanship. His knowledge of the achievements of his forerunners, continuously developed, inspired his own artistic quest. Despite the fact that he was a painter in the period when elaborated allegory was universally employed, he insisted on the realism of scenes and directness of compositions in order to bring out the extra-sensual dimension, based on symbolism hidden in prosaic life. His works open spaces of universal experiences and feelings, at the same time inclining us to pose questions concerning their complex intellectual interpretation or Rembrandt’s technique. His mastery is equally palpable in his biblical compositions, landscapes or brilliant psychological portraits, while each of the genres was depicted by him both in painting and in graphic arts, which was rare in the times when most artists specialized in only one medium, or even in one genre, like portraits or landscapes, in one medium. Rembrandt is one of the artists referred to as painters-engravers (peintre-graveur), like Albrecht Dürer or Lucas van Leyden before him. In graphic arts in particular, he introduced new technical and compositional solutions, issuing works that often astound with their innovative approach and extremely individual interpretation. Rembrandt’s versatility in terms of addressing various genres is particularly visible in his prints. Certain subjects were resumed by him as he looked for ever new solutions. Several chosen examples of graphic works depicting religious themes combining in various aspects traditionalism and innovation will be discussed to illustrate Rembrandt’s iconographic, compositional and technical concepts and search.
36
Celik, Serkan. "Experiences of internet users regarding cyberhate." Information Technology & People 32, no. 6 (December 2, 2019): 1446–71. http://dx.doi.org/10.1108/itp-01-2018-0009.
Анотація:
Purpose The purpose of this paper is to explore internet users’ experiences of cyberhate in the aspects of ethnicity, religion, sexual preference and political perspective. Design/methodology/approach Researchers employed an exploratory survey method to examine internet users’ experiences of cyberhate. The participants of the study were determined by purposive sampling methods to attain maximum variety among internet users with high-level digital literacy skills. The data were collected from 355 internet users affiliated with two universities in Turkey and the USA using a personal data form and a survey (Cyberhate Experience Survey) of which reliability and validity indexes were ensured. Findings The results indicated that participants have observed and experienced cyberhate at different levels targeting their ethnic, religious, gender-based and political identities. The findings also pointed out that gender, income and socio-political identities are significant variables on exposure to cyberhate regardless of cultural and educational boundaries. The majority of survey respondents reported that they had encountered cyberhate mostly on social media platforms. Social implications The findings of the study imply that to address the hate speech problem comprehensively, the author must enlighten people, change their way of thinking and broaden their perspectives by using measures such as intercultural dialogue, critical thinking, media literacy, education on tolerance and diversity. Originality/value This research was intended to contribute into the need to elaborate on various aspects of cyberhate, which is shared by academics, thinkers, journalists and educators. It may also serve to clarify how frequently internet users encounter hateful content and harassment online, which can have social consequences and influence young people’s trust to other people.
37
SALAMAH-QUDSI, ARIN. "The Concept of jadhb and the Image of majdhūb in Sufi Teachings and Life in the Period between the Fourth/Tenth and the Tenth/Sixteenth Centuries." Journal of the Royal Asiatic Society 28, no. 2 (October 18, 2017): 255–71. http://dx.doi.org/10.1017/s1356186317000530.
Анотація:
AbstractThis paper discusses the theoretical basis of the Sufi term jadhb (the effortless attraction of man by God), and examines the different approaches towards the figure of majdhūb as developed and presented in Sufi compendia and both Sufi and non-Sufi biographies of the period between the fourth/tenth and the tenth/sixteenth centuries. It suggests that there are three major phases in the development of the theoretical basis of jadhb. The first stage covers the period between the fourth/tenth century and the first half of the sixth/twelfth century. Jadhb during this stage was not discussed as a separate technical term, and its early foundations were embedded particularly in the early discussions of tawba (repentance) beside other expressions such as ghayba and fanā’. The period that began with the late part of the sixth/twelfth century and reached the early part of the seventh/thirteenth century was distinguished by attempts of later Sufi authors to moderate the problematic aspects of jadhb and to integrate it with the detailed discussions of mashyakha (sheikh status). In light of the increasing antinomian appearances of the majdhūbs and the anarchistic qalandariyya in Muslim landscapes, the period following the early part of the seventh/thirteenth century up to the tenth/sixteenth century witnessed the popularity of majdhūb Sufis whose antinomian approach towards social codes and religious rituals came to be freely presented in the sources. Jadhb became separated from the institutionalised doctrinal system of mashyakha, although some attempts were made to integrate jadhb with sulūk and, thus, to maintain the majdhūb’s ability to act as a spiritual guide.
38
Abdul Rahim, Adibah. "An Alternative Method toward Educational Reform in Turkey in the Light of Said Nursi Badiuzzaman (1877-1960) (Pendekatan Alternatif Terhadap Reformasi Pendidikan Di Turki Menurut Said Nursi Badizzaman (1877-1960))." Journal of Islam in Asia (E-ISSN: 2289-8077) 14, no. 3 (January 21, 2018): 326–40. http://dx.doi.org/10.31436/jia.v14i3.636.
Анотація:
Abstract
This paper is attempting to study the prominent Muslim scholar in Turkey, Said Nursi Badiuzzaman’s proposal for educational reform and his alternative method to the old educational system in Turkey during his time. During the time of Nursi, Turkey had been heavily influenced by secularism under the leadership of Kamal al-Tartuk. The religious values had been marginalized from the practical aspects of man’s life. At the same time, the Muslims world had been dominated by the West in science and technology giving them the strength to control the economic power of the world. This domination had challenged the Muslims intellectually, spiritually and morally. It led to the weak conditions of Muslims. Said Nursi observed that those problems of Muslim could be solved through the educational reform program. He criticized the prevalent educational system in Turkey at that time because it could not produce a balance personality of Muslims as well as it failed to achieve a progress in society. Therefore, the system of education, according to him, must be reoriented accordingly. He proposed for a restructure of the curriculum in order to be aligned with the requirements of Islam and adjusted with the requirements of modern time. Although Nursi’s idea of educational reform was aimed at every level including primary level, secondary level, and university level, he gave emphasis on the university level. This paper did not only examine the theoretical dimensions of his educational reform but also highlighted the practical applications of the process.
Keywords: Said Nursi, education reform, education system, modern time, science, technology.
Abstrak
Kertas kerja ini cuba mengkaji saranan Said Nursi Badiuzzaman, seorang pemikir Islam ulung di Turki terhadap reformasi pendidikan sebagai alternatif kepada sistem pendidikan lama. Pada zaman beliau, Turki dipengaruhi oleh ideologi secularisme di bawah pemerintahan Kamal al Tartuk. Pada ketika itu, nilai-nilai agama telah diketepikan daripada aspek kehidupan manusia. Pada masa yang sama, dunia Islam telah didominasi oleh dunia barat di dalam sektor sains dan teknologi sekaligus menjadikannya menguasai ekonomi dunia. Dominasi barat ini telah mencabar umat Islam secara intelektual, spiritual dan moral serta menjadikannya lemah pada ketika itu. Said Nursi melihat masalah kelemahan umat Islam dapat diatasi melalui program reformasi pendidikan. Beliau mengkritik sistem pendidikan di Turki pada ketika itu tidak mampu melahirkan personaliti Muslim yang seimbang dan juga gagal mencapai kemajuan dalam masyarakat. Oleh yang demikian, sistem pendidikan , menurut beliau, harus diolah dengan sewajarnya. Beliau menyarankan untuk menstruktur semula kurikulum agar ianya selari dengan kehendak Islam serta dapat memenuhi kehendak masa kini. Walaupun Said Nursi menyarankan idea reformasi pendidikan beliau di semua peringkat; rendah, menengah dan universiti, namun beliau lebih memberi penekanan terhadap peringkat universiti. Kertas kerja ini bukan hanya mengkaji reformasi pendidikan beliau dari aspek teori semata-mata malah memberi highlight terhadap aplikasi praktikal di dalam proses reformasi Said Nursi Badiuzzaman.
Kata Kunci: Said Nursi, reformasi pendidikan, system pendidikan, masa moden, sains, teknologi.
39
Suyadi, Suyadi, and Sutrisno Sutrisno. "A Genealogycal Study of Islamic Education Science at the Faculty of Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga." Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (June 14, 2018): 29–58. http://dx.doi.org/10.14421/ajis.2018.561.29-58.
Анотація:
This study traces the genealogy of Islamic education at the Faculty of Ilmu Tarbiyah dan Keguruan (FITK) Sunan Kalijaga State Islamic University Yogyakarta. The genealogycal approach used in Foucault’s terminology means that the objectivity of science covers two aspects, namely the archeology of knowledge and power. Data is comprised of ideas and opinions that develop among lecturers at FITK. Data is analyized interpretatively, descriptively, and comparatively. Findings show that in the early period of its formation (1951), Islamic education science at FITK was influenced by religious teachings brought from the Middle East. But since the secularization of Islamic education in Turkey led by Fethullah Gülen (1990), the mecca of Islamic education has split into two poles; on the one side, it follows dogmatic religious teachings stemming from Middle East traditions, and on the other side, it needs to respond to the Western secular tradition. Since 2007 the dynamics of FITK has moved toward a dialectics of integrative Islamic education.[Tujuan penelitian ini adalah melacak akar genealogi integrasi keilmuan pendidikan Islam di Fakultas Ilmu Tarbiyah dan Keguruan (FITK) Universitas Islam Negeri Sunan Kalijaga. Pendekatan genealogi dalam terminologi Foucault dimaksudkan bahwa obyektivitas ilmu mencakup dua unsur, yakni arkeologi pengetahuan dan kekuasaan. Data-data berupa ide dan gagasan yang lahir dan berkembang dari para dosen FITK dianalisis secara interpretatif, deskriptif dan komparatif. Hasil penelitian menunjukkan bahwa pada awal berdirinya (1951), embrio keilmuan pendidikan Islam di FITK dikuasai ilmu-ilmu agama dari Timur Tengah. Tetapi, sejak terjadi sekularisasi pendidikan Islam di Turki yang dipimpin Fethullah Gülen (1990), kiblat keilmuan pendidikan Islam terpecah dan dikotomi; di satu sisi harus tunduk pada kebenaran ilmu-ilmu agama dari Timur Tengah tetapi di sisi lain harus merespon ilmu pendidikan sekuler dari Barat. Dalam perkembangan mutakhir, tepatnya sejak 2007 dinamika keilmuan FITK bergerak menuju dialektika keilmuan pendidikan Islam yang integratif]Keywords: IntegratedIslamic Education, scientific genealogy, the Faculty of Tarbiyah and Teaching.
40
Castiñeiras, Manuel. "Crossing Cultural Boundaries: Saint George in the Eastern Mediterranean under the Latinokratia (13th–14th Centuries) and His Mythification in the Crown of Aragon." Arts 9, no. 3 (September 4, 2020): 95. http://dx.doi.org/10.3390/arts9030095.
Анотація:
The cult of St George in the Eastern Mediterranean is one of the most extraordinary examples of cohabitation among different religious communities. For a long time, Greek Orthodox, Latins, and Muslims shared shrines dedicated to the Cappadocian warrior in very different places. This phenomenon touches on two aspects of the cult—the intercultural and the transcultural—that should be considered separately. My paper mainly focuses on the cross-cultural value of the cult and the iconography of St George in continental and insular Greece during the Latinokratia (13th–14th centuries). In this area, we face the same phenomenon with similar contradictions to those found in Turkey or Palestine, where George was shared by different communities, but could also serve to strengthen the identity of a particular ethnic group. Venetians, Franks, Genoese, Catalans, and Greeks (Ῥωμαῖοι) sought the protection of St George, and in this process, they tried to physically or figuratively appropriate his image. However, in order to gain a better understanding of the peculiar situation in Frankish-Palaiologian Greece, it is necessary first to analyze the use of images of St George by the Palaiologian dynasty (1261–1453). Later, we will consider this in relation to the cult and the depiction of the saint on a series of artworks and monuments in Frankish and Catalan Greece. The latter enables us to more precisely interrogate the significance of the former cult of St George in the Crown of Aragon and assess the consequences of the rulership of Greece for the flourishing of his iconography in Late Gothic art.
41
Mihçioğlu Bilgi, Elif, and Ege Uluca Tümer. "Building Typologies in Between the Vernacular and the Modern: Antakya (Antioch) in the Early 20th Century." SAGE Open 10, no. 2 (April 2020): 215824402093331. http://dx.doi.org/10.1177/2158244020933318.
Анотація:
Antakya, also known as Antioch, is a special historic city for many reasons. It has maintained a unique blend of authentic values that result from a deep historical background, a rich culture, and a diverse religious population living together with tolerance and in peace for centuries. As a city in the southeastern corner of Turkey near Syria, its rich cultural identity is reflected in various aspects and parts of the city. Kurtuluş Avenue is one of the major urban axes of Antakya and is a remarkable case. It stands out from other parts of the city for having a unique architectural style that is defined by an interesting group of buildings with characteristics between vernacular and modern. Kurtuluş Avenue, a version of the ancient Herod Road, was widened and redirected during the French Mandate Period. Half of its buildings were demolished and renewed and the other half were renovated and reused, creating this particular group of buildings that define this new main artery with a new Western architectural style. The buildings are the products of a nuanced synthesis with common references to vernacular and modern architecture. Kurtuluş Avenue can be considered as a good example for the reflections of the transformations from vernacular to modern architecture and can help to understand this process from a different perspective. With the aim of analyzing, defining, and presenting the reflections of the transformations of urban and architectural characteristics of the buildings located along Kurtuluş Avenue, urban morphology and typo-morphological methods are used.
42
Asadova, Aysel. "Analysis of the Opera Kerem by Akhmet Adnan Saygun." Bulletin of Kyiv National University of Culture and Arts. Series in Musical Art 4, no. 1 (June 4, 2021): 11–20. http://dx.doi.org/10.31866/2616-7581.4.1.2021.233334.
Анотація:
The article analyzes the musical language of the opera Kerem by A. Adnan Saygun. Ahmet Adnan Saygun was born during the Ottoman period and lived in the newly created Republic of Turkey. Saygun is one of the founders of the Turkish School of Composing, as well as one of the founders of the Turkish Five. The composer paid great attention to folk art and national values. You can always see folk music and folklore in his works. The purpose of the research is to analyze Sufi motives in the scenes of the opera. Mainly, the attention is paid to musical drama and harmonic aspects of the opera, which directly reflect Turkish folklore and musical culture in general. The research methodology lies in solving a scientific and theoretical problem. A number of theoretical and analytical methods have been applied, highlighting the principle of using a literary text in musical scenes that contain phrases that reflect “reunification with the Creator” in Sufism. The use of characteristic rhythmic patterns in mystical scenes, when searching for information, the methods of the axiological concept of culture were used, which made it possible to highlight the characteristic features of Turkish music. The scientific novelty of the research lies in the fact that for the first time the reflection of religious characteristics based on folk music, in particular, based on modal structures and maqams, analysis of the mystical motives of the opera, in combination with modern musical techniques is considered. Conclusions. Saigun’s opera Kerem is one of the rare works based on Sufi philosophy. A clear reflection of the main thought of Sufi philosophy was noted in Kerem, according to which the suffering of the seeker of truth is marked by a return to it. The way of light is the way of Allah. The composer, to show the unique colour and character of Anatolia, the life and customs of people, used the fret and rhythmic structure characteristic of Turkish music. As a result of the study, we see how in Kerem the author enthusiastically and passionately works on national values in all aspects of the opera.
43
Monshipouri, Mahmood. "Political Science." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 99–101. http://dx.doi.org/10.35632/ajis.v14i4.2222.
Анотація:
Adopting an issue-oriented approach toward understanding Islamic andWestern political thought, Professor Abdul Rashid Moten places these two tradition'swithin historical and contemporary contexts. Moten's book thereby providesa comparative analysis of key issues, including Islamic research methodology,Islamic law, Islamic political and social order, strategies and tactics ofvarious Islamic movements, and the link between Islam and politics.In chapter 1, Moten examines the secular domination of Muslim thought andculture, arguing that secularism was imported into the Muslim world throughthe efforts of a Westernized elite. He adds that no such secular state had everexisted in the Muslim world. This owes much to the fact that there was (is) nocommon ground between Islam and secularism (p. 7). With secularism camenationalism, liberal political institutions, and the pursuit of a capitalist economicsystem. Nationalism, Moten notes, wedged its way into the Muslim world,dividing it into new nation-states and client states (p. 12). Since independence,secularism has failed to meet the socioeconomic and political needs of Muslimsocieties. The rising tide of Islamic revivalism against secular regimes inAlgeria and Turkey demonstrates disenchantment with the shattered secularistdreams in the Muslim world (p. 16).Chapter 2 attempts to scrutinize the inherent link between Islam and politics.The pillars of Islam, Moten writes, go beyond moral and spiritual upliftment;they entail both practical and symbolic significance in all aspects of life. InIslam, ethics sets the tone for politics, and the rules of political behavior originatefrom ethical norms. Political life cannot be separated from the broaderframework of the religious and spiritual life (p. 21 ). Islamic rulers have hardly,if ever, emphasized the separation of religion and politics. Since the nineteenthcentury, Islamic modernists and revivalists have debated the nature of this separation.The reemergence of Islam in Muslim politics and societies in the lastquarter of the twentieth century has pointed to a distinct Islamic order and thereawakening of Muslim identity. Moten cites, among others, Iran and Pakistanas examples of such a renaissance (p. 30). However, he fails to examine the divisiveeffects of lslamization programs in Pakistan (under Zia al-Haqq) and othercountries such as Sudan.The comparison between Western and Islamic methods of political inquiry isthe subject of close scrutiny in chapter 3. Moten maintains that the Islamic conceptionof polity is based on profound religious-cultural grounds and that religionand polity form an organic unity (p. 37). Likewise, ethics and politics are ...
44
Syeed, Sayyid M. "EDITORIAL." American Journal of Islam and Society 10, no. 1 (April 1, 1993): v—viii. http://dx.doi.org/10.35632/ajis.v10i1.2520.
Анотація:
This is the tenth year of the existence of AJISS. Starting from a publicationschedule of twice a year in 1984 to three times a year in 1989, itbecame a desk-topped quarterly in 1993. In 1992, due to increased demand,we began printing AJISS simultaneously in Washington, DC, andMalaysia. This year, it will also be published in Pakistan as well as translatedinto Turkish in Turkey, in shii. Allah. We are grateful to AlmightyAllah for our widespread readership and for the contributions sent fromaround the globe.In this issue, we feature two articles on various theoretical aspects ofthe Islamization of knowledge. The first one, by Ibrahim A. Ragab, discussestheory building in the Islamic social sciences. He argues for an alternativesocial science framework based on the Islamization paradigm,which he asserts could integrate both empirical and nonempirical elementsof behavior into a united system of explanation. Exploring the possibilityof using knowledge derived from revelation as a major source in the processof theory building, he encourages Muslim social scientists to drawupon the rich insights derived from the transcendental sources, but onlyafter subjecting the resulting propositions to stringent verification. Ragabassures us that this new model rejects unwanted dogmatism, unwarrantedexclusiveness, and a parochiality that shuns anything that comes by wayof non-Muslims. Muslim social scientists, he opines, will have to reorienttheir critical approach to their disciplines and also acquire a better understandingof the religious sciences: revealed knowledge. This would ensurea Muslim contribution in the social sciences, a contribution that disappearedduring centuries of stagnation in the Islamic ummah.In the second paper, Louay Safi examines the progress of the Islamizationof knowledge project over the last decade. He outlines the generalframework, analyzes the work of its proponents and critics (al Faruqi, alBuff, Rahman, 'AbuSulayman, Arif, Umziyan, Abul-Fadl), and proposesmodifications aimed at overcoming the difficulties inherent in the originalplan. Safi makes it clear at the outset that even though the production of ...
45
Iakerson, Semen M. "Hebrew Incunabula in the Russian Researchers’ Publications. Bibliographic Review." Bibliotekovedenie [Russian Journal of Library Science] 70, no. 1 (June 1, 2021): 21–34. http://dx.doi.org/10.25281/0869-608x-2021-70-1-21-34.
Анотація:
Hebrew incunabula amount to a rather modest, in terms of number, group of around 150 editions that were printed within the period from the late 60s of the 15th century to January 1, 1501 in Italy, Spain, Portugal and Turkey. Despite such a small number of Hebrew incunabula, the role they played in the history of the formation of European printing cannot be overlooked. Even less possible is to overestimate the importance of Hebrew incunabula for understanding Jewish spiritual life as it evolved in Europe during the Renaissance.Russian depositories house 43 editions of Hebrew incunabula, in 113 copies and fragments. The latter are distributed as following: the Institute of Oriental Manuscripts of the Russian Academy of Sciences — 67 items stored; the Russian State Library — 38 items; the National Library of Russia — 7 items; the Jewish Religious Community of Saint Petersburg — 1 item. The majority of these books came in public depositories at the late 19th — first half of the 20th century from private collections of St. Petersburg collectors: Moses Friedland (1826—1899), Daniel Chwolson (1819—1911) and David Günzburg (1857—1910). This article looks into the circumstances of how exactly these incunabula were acquired by the depositories. For the first time there are analysed publications of Russian scholars that either include descriptions of Hebrew incunabula (inventories, catalogues, lists) or related to various aspects of Hebrew incunabula studies. The article presents the first annotated bibliography of all domestic publications that are in any way connected with Hebrew incunabula, covering the period from 1893 (the first publication) to the present. In private collections, there was paid special attention to the formation of incunabula collections. It was expressed in the allocation of incunabula as a separate group of books in printed catalogues and the publication of research works on incunabula studies, which belonged to the pen of collectors themselves and haven’t lost their scientific relevance today.
46
Iakerson, Semen M. "Hebrew Incunabula in the Russian Researchers’ Publications. Bibliographic Review." Bibliotekovedenie [Russian Journal of Library Science] 70, no. 1 (June 1, 2021): 21–34. http://dx.doi.org/10.25281/0869-608x-2021-1-1-21-34.
Анотація:
Hebrew incunabula amount to a rather modest, in terms of number, group of around 150 editions that were printed within the period from the late 60s of the 15th century to January 1, 1501 in Italy, Spain, Portugal and Turkey. Despite such a small number of Hebrew incunabula, the role they played in the history of the formation of European printing cannot be overlooked. Even less possible is to overestimate the importance of Hebrew incunabula for understanding Jewish spiritual life as it evolved in Europe during the Renaissance.Russian depositories house 43 editions of Hebrew incunabula, in 113 copies and fragments. The latter are distributed as following: the Institute of Oriental Manuscripts of the Russian Academy of Sciences — 67 items stored; the Russian State Library — 38 items; the National Library of Russia — 7 items; the Jewish Religious Community of Saint Petersburg — 1 item. The majority of these books came in public depositories at the late 19th — first half of the 20th century from private collections of St. Petersburg collectors: Moses Friedland (1826—1899), Daniel Chwolson (1819—1911) and David Günzburg (1857—1910). This article looks into the circumstances of how exactly these incunabula were acquired by the depositories. For the first time there are analysed publications of Russian scholars that either include descriptions of Hebrew incunabula (inventories, catalogues, lists) or related to various aspects of Hebrew incunabula studies. The article presents the first annotated bibliography of all domestic publications that are in any way connected with Hebrew incunabula, covering the period from 1893 (the first publication) to the present. In private collections, there was paid special attention to the formation of incunabula collections. It was expressed in the allocation of incunabula as a separate group of books in printed catalogues and the publication of research works on incunabula studies, which belonged to the pen of collectors themselves and haven’t lost their scientific relevance today.
47
Das, Michael. "Tawsi Melek, Religion and Innovation." International Journal of Social Science Studies 8, no. 1 (November 28, 2019): 60. http://dx.doi.org/10.11114/ijsss.v8i1.4635.
Анотація:
Sheikh Adi Ibn Musafir, who was born 1079 in Lebanon and spent most of his life in Syria, did something no one has since attempted: He invented a new God, Whom He called Tawsi Melek, “The Angel of the Highest Order” (from the Kurdish) and a new religion to go with Him.Sheikh Adi, a Sufi, and His colleagues, a ragtag fraternity of Buddhists, Christians, Hindus and Jews wrote a detailed explanation of This Angelic Being and His Pillars of Faith called the Kitab al Jilwa, “The Book We Wrote.”The people Sheikh Adi taught about Tawsi Melek, called themselves Yazidi, the descendants of Angels, or “The Defenders of the Place”. Who attacked them? Other Christians, Muslims, and Jews without restraint. Weary of war, dogma, displacement, and the shear ridiculousness of it all, Sheikh Adi led a revolution through Tawsi Melek.What did Tawsi Melek say about His religious contemporaries and reasons for their Crusades?“All the books of those who are without decency are altered by them; and they have declined from them, although they were written by their prophets and the apostles. That there are interpolations is seen in the fact that each sect endeavors to prove that the others are wrong and to destroy their books.”Sheikh Adi and the Yazidi wanted none of it. Not their company, their books, their Bloodthirsty God, their restrictive and nonsensical rituals, their appetites for war. In the Kitab al Jilwa, Tawsi Melek fosters a GDI attitude towards the incredulous and irreverent aspects of other faiths without compromising the centrality of a loving and protective deity. The idea was wildly popular. The Kitab Al Jilwa, a short text, and its counterpart, the Book of the White, were instrumental in the induction of over 20 000 000 Yazidi from India, Syria, Turkey, Iran, Iraq, Eastern Europe. There are less than one million Yazidi left in the world today.Because of their clout, the Yazidi were hunted nearly to extinction by the Ottomans, other Muslims, and their numbers were culled further by the DAESH. It didn’t help that rumors confused Tawsi Melek’s identity with a fallen angel, and that Hadith states that any abandonment of orthodox Islam is punishable by death Calabrese & Sexton et. al (2008.).What is the truth of Tawsi Melek and why did His Appearance in the Spiritual Canon cause humanity to go mad? Are human beings allowed to make new gods and enter into new arrangements with the divine or not? Who is empowered by God to police these things and should their authority be recognized?What of Yazidism itself? Can humanity grow from re-exposure to the beliefs, scriptures, and Archangel contained in the Book They Wrote?
48
Bullock, Katherine. "Pious Fashion: How Muslim Women Dress." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 87–90. http://dx.doi.org/10.35632/ajiss.v35i3.486.
Анотація:
This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1)
Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga
49
Bullock, Katherine. "Pious Fashion: How Muslim Women Dress." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 87–90. http://dx.doi.org/10.35632/ajis.v35i3.486.
Анотація:
This book is a very welcome addition to the literature on Muslim women’s dress. It is part of a growing trend to treat Muslim women and their sarto- rial choices through sophisticated theories that recognise the agency, even humanity, of Muslim women. We are far from the days when an Ameri- can author would simply read a headscarf as a symbol of oppression, and Muslim women in need of rescue—at least in the academic realm, though certainly not in the political and journalistic realms. Easy to read and en- gaging (but not simplistic) studies like Bucar’s will, hopefully, eventually trickle out of academia and lead to a sea-change in political and popular discourses as well. Bucar, a professor of philosophy and religion, has turned to ethnog- raphy to complement her philosophical explorations of the relationship between dress, aesthetics, and morality. One of the special features of this book, and what I believe distinguishes it and makes its insights possible, is Bucar’s self-reflective nature, and willingness to share that as she writes. The book begins with a preface, which explains how Bucar came to study this topic while in Tehran to study Persian and Islamic women’s groups in 2004. It opens with her very honest discussion of how she was sitting nervously in the airplane, wondering whether or not she would be able to follow the conditions of her visa to observe local laws and wear “proper hi- jab” (vii). A woman sitting in the aisle across from her winks and pulls out her own scarf and overcoat, setting Bucar at ease, who then follows suit. She describes how she spent a few months adjusting to wearing hijab and figur- ing out the various ways women in Tehran adhere to the hijab laws. Flying next to Turkey, and experiencing some unexpected internal reactions to going bareheaded, made her see that “modest dress had a moral effect on me” (ix), altering her sense of public space and the aesthetics of women’s clothing. “I found surprise, pleasure, and delight in pious fashion, as well as an intellectual challenge to the neat boxes I had once put things in: modest dress as imposed on women, fashion as a symptom of patriarchy, and aes- thetics as separate from ethics. This book is an exploration of this delight and challenge” (ix). Following is the introduction, where she lays out her key terms, meth- odology, and research questions. Bucar explains that she prefers the term “pious fashion” to “modest clothing” or “fashion veiling.” This is so because clothing is a cultural practice that is “governed by social forces as well as daily individual choices” (2). “Fashion” allows people to “construct iden- tities, communicate status, and challenge aesthetic preferences.” “Modest” is generally meant to describe clothing that is “decent and demure,” that discourages sexual attention, but she learned that Muslim women’s dress is more than this, as it is connected to “ethical and religious dimensions… such as character formation through bodily action, regulating sexual de- sires between men and women, and creating public space organized around Islamic moral principles” (3). Hence her preference for the phrase “pious fashion.”Next appear country case studies of how Muslim women in different locales take up “pious fashion”. She did fieldwork in three cities—Tehran, Iran (2004 and remotely 2011); Istanbul, Turkey (2004, 2012, 2013); and Yogyakarta, Indonesia (2011)—observing women in a variety of locations, going shopping, and participating in activities related to pious fashion (in- cluding wearing it herself sometimes). She conducted focus groups and interviews with women between ages eighteen and thirty wearing pious fashion. After opening with a brief introduction to the country-specific poli- tics of modest dress, each chapter is divided into two main sections: “style snapshots” and “aesthetic authorities.” The style snapshots are often very detailed descriptions (half a page for a single outfit) of different kinds of dress, including material, stitching, colour, patterns, style cuts, and accesso- ries. These sections can be a challenge for those not that interested in such details of fashion. The book contains twenty color photographs to illus- trate the styles of dress she discusses, but I still found a laptop an essential component to look up images of the stylists she was referring to, or more basic visual aids to know the difference between “chiffon” and “crepe,” or a “manteau” and a “tunic.” Yet it is such intimate details that give life to her book. These details of fashion are not the object of the book, though, for she embeds these discussions in deeper conversations about aesthetics, moral- ity, piety, beauty, and cultural and political aspects of clothing and fashion. The sections on “aesthetic authorities” cover religious authorities, governments, visual images, educators, fashion designers, magazines, and bloggers’ pious fashion discourses in each country. She is able to highlight differences and similarities across countries, as well as the prevalence of different interpretations and debates amongst all these different voices on what does and does not count as “pious fashion.” She includes discussions about what are counted as “bad hijab” or fashion failures, as an important way to understand the delimitations of pious fashion in each country. Chapter Four presents summarizing conclusions. Here she argues that unlike the normal western approach which considers hijab as a “problem” to be solved, it is rather a woman’s decision about what to wear which should be analytically considered: “the duty to dress modestly does not resolve this question: even if certain institutional structures and public norms related to taste, virtue, and femininity set limits and provide guidance, Muslim wom- en have a great deal of choice when they get dressed every day” (171). She explores the intersections between national identity, modernity, femininity, modesty, aesthetic rebellion, women’s agency, materialism, the consumer lifestyle, aesthetic concepts of beauty and its relationship to morality and fashion, and tradition and change. She concludes that the study of pious fashion teaches us that piety…[is] not just about obedience to orthodox interpretations of sacred texts: it also incorporates good taste, personal style, and physical attrac- tiveness. And fashion becomes a key location through which piety can be realized and contested. Piety is not only about being good – it is about appearing to be good as well…[Women who wear pious fashion] are pi- ous because they are using clothing and adornment to cultivate their own characters, to build community, and to make social critiques. (190) The book ends with an epilogue pointing to a sudden interest, since 2016, in “pious fashion” from the mainstream Western ‘secular’ fashion industry. She notes the two different directions this goes politically—ei- ther to celebrate Muslim women’s inclusion in wider society (CoverGirl’s use of first hijabi spokesperson, Nura Afia, 2016, 195) or to criticise Islam’s pollution of secular fashion (designers are encouraging the enslavement of women) (196). One of the main reasons this book works so well is Bucar’s wonderful ability to be empathetic without being an apologist. She does not wear hijab in her life in the United States; the book is not advocating hijab. She does not gloss feminist concerns over patriarchy and pressures to wear hijab, nor the impact of hijab laws that frustrate many women in Tehran. She recognises the complex nature between dress, identity, fashion, and philo- sophical questions like ethics and the nature of being. She normalizes hijiab so that it can be studied, not as some kind of weird, exotic, oppressive, sui generis piece of cloth, but like any other piece of women’s clothing, like mini-skirts, jeans, high heels, or the bra: While modest clothing can indeed be used as a form of social control or as a display of religious orthodoxy, in practice, it is both much less and much more. Much less, because for many Muslim women, it is simply what they wear. Much more, because like all clothing, Muslim women’s clothing is diverse, both historically and geographically, and is connected with much broader cultural systems. (1)
Katherine BullockLecturer, Department of Political ScienceUniversity of Toronto at Mississauga
50
Witcher, Robert. "Double Dutch: two perspectives on the landscapes of first millennium BC Italy - Tesse D. Stek. Cult places and cultural change in Republican Italy: a contextual approach to religious aspects of rural society after the Roman conquest (Amsterdam Archaeological Studies 14). xii+263 pages, numerous illustrations. 2009. Amsterdam: Amsterdam University Press, 978-90-8964-177-9 hardback €49.50. - P.A.J. Attema, G.-J. Burgers & P.M. van Leusen. Regional pathways to complexity: settlement and land-use dynamics in early Italy from the Bronze Age to the Republican period (Amsterdam Archaeological Studies 15). iv+235 pages, 81 b&w & colour illustrations. 2010. Amsterdam: Amsterdam University Press; 978-90-8964-276-9 hardback €55." Antiquity 85, no. 330 (November 2011): 1476–78. http://dx.doi.org/10.1017/s0003598x00062220.