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1.
In recent decades, the age of marriage in many minority Muslim communities has risen so that significant numbers of Muslims
in these contexts are remaining unmarried into their late 20 s and beyond. As with other communities in Western contexts,
Muslim communities have also experienced a rising divorce rate, leading to many more single women. These social and demographic
changes, combined with traditional attitudes towards female sexuality and virginity, have led to a rise in the number of women
who have either never had a sexual encounter or who no longer have sexual encounters. Cultural discourses surrounding virginity
and female celibacy frequently conflate the virtue of refusing sexual encounters outside of marriage with happiness and satisfaction
at ‘choosing the right path’. However, these discourses negate or downplay women’s sexual desires and result in women often
feeling trapped into having to perform the ‘myth of the happy celibate’. To disrupt this myth is to unleash the potentially
destructive power of female sexuality, while to openly challenge it is to risk being positioned as a ‘slut’.
相似文献
Shakira HusseinEmail: |
2.
Karin van Nieuwkerk 《Contemporary Islam》2008,2(3):191-210
This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’
artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started
to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence
for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative
Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate
are analysed to investigate whether they constitute a counterpublic.
相似文献
Karin van NieuwkerkEmail: |
3.
Victoria S. Harrison 《Philosophia》2006,34(3):287-301
This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of conceptual-scheme dependence, internalist pluralism provides a solution to significant theoretical problems, while doing so in a manner that is respectful of cultural diversity and religious sensitivities.
相似文献
Victoria S. HarrisonEmail: |
4.
Asifa Siraj 《Contemporary Islam》2009,3(1):41-57
Islam’s explicit condemnation of homosexuality has created a theologically based homophobia which engenders the intolerance
of homosexuals by Muslims. In this article I explore Muslim attitudes towards homosexuality and homosexuals as this area has
elicited very little research. Based on structured interviews with 68 Muslim male and female heterosexuals I examine the connection
between participants’ attitudes towards homosexuality and their understanding of gender and gender roles. I also analyse whether
participants’ views are shaped by their religious beliefs and values. Age, gender, education and level of religiosity are
analysed to see whether they affect attitudes. Data suggest that participants held negative attitudes towards homosexuals
and this is the result of being religiously conservative in their attitudes towards homosexuality and gender roles.
相似文献
Asifa SirajEmail: |
5.
Jennifer Peterson 《Contemporary Islam》2008,2(3):271-295
This study introduces a trend of Egyptian dance music called mulid that is named after festivals held in honor of the Prophet Muhammad, his family, and Muslim saints. Distinct from Islamic
pop in its grassroots sound and ambiguous approach to piety, this trend draws musically and lyrically on mulids and the Sufi
tradition of inshad (spiritual, ritual-focused singing) in a youthful, boisterous dance style. The range of approaches it takes in doing so is
wide, from that of appreciation for the danceable musicality of inshad, to a quest to impart ‘traditional’ moral messages to youth, to playful fun-making of Sufi ritual and the mulid milieu. This
study examines the content of mulid dance songs, the festive and social contexts in which they are used, and some of the cultural
debates surrounding them. In doing so, it explores the ambiguous ways in which Egyptian youth culture is appropriating notions
of piety in grassroots musical entertainment. It further discusses why this fusion of street-smart attitudes and spiritual-based
motifs, existing as it does outside of the ‘clean’ Islamic pop current, nonetheless typically fails to incite religious sensibilities.
相似文献
Jennifer PetersonEmail: |
6.
June Edmunds 《Contemporary Islam》2012,6(1):67-84
In the post 9/11 context new forms of governance of Muslims based on the resurfacing of old colonial ideas have emerged. Micro-surveillance
measures involving the hyper-legalization of settled Muslim populations in Western Europe have led to a curtailment of rights
through legal measures and political discourses. A new form of governmentality identifies signs of religious belief, such
as the hijab, as a potential threat to national identity and security. Operating through a combination of legal mechanisms and popular
narratives based on themes associated with colonial governance, Muslims have been ‘cast out’ of law and politics. With decolonization,
this narrative has been transformed into one about a ‘home-grown’ alien force whose transnational attachments, thought to
be evident in a refusal to confine religious identity to the private sphere, are presented as a risk that needs to be contained.
European Muslims have rebelled against their removal from the protection of the law by declaring their rights as citizens
and as humans as a way of combating religious and cultural discrimination. Historically, human rights have emerged out of
processes of containment and exclusions. Today, a new generation of Muslims has appropriated the language of rights to protest
against these exclusions, holding the mirror up to the transgressors of human rights: their original proponents. This is a
case of ‘realized citizenship’ in which European Muslims gain access to and mobilize resources and skills to bridge the gap
between the promise of citizenship and human rights. 相似文献
7.
Ibrahim Abraham 《Contemporary Islam》2009,3(1):79-97
Drawing on qualitative data from interviews with twelve queer Muslims in Australia, this article analyses the ongoing struggle
for queer Muslim recognition within the context of the so-called ‘Clash of Civilisations’. Analysing the rhetoric of national
security and ‘Western’ civilisational identity, this article interrogates the incorporation of sexuality into the cultural
and political discourse of the ‘war on terror’, from the xenophobic demonisation of Muslims as sexual predators, to liberal
Islamophobia that posits Islam as an aggressive and alien Other against which liberal capitalism must be defended. Within
this hostile environment, queer Muslims in Australia are articulating various strategies for finding meaning in their lives.
From a Marxist perspective, this article analyses these strategies for recognition which range from complex acts of ‘closeting’
sexual, ethnic and religious identities, to subversive acts of critical hybridity that seek to negate the exclusionary nature
of homophobia and Islamophobia within Australia’s multicultural society. 相似文献
8.
Liezl van Zyl 《Philosophia》2009,37(1):91-104
In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive
affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties
respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’
and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’
One implication of this is that the possibility of an act being right by accident does not pose a problem for consequentialism
or deontology. A further implication is that it reveals a shortcoming in virtue ethics, namely that it does not—yet needs
to—present an account of moral obligation.
相似文献
Liezl van ZylEmail: |
9.
In the Shadow Side of Hope: Charisma and Mutuality in the Pastoral Care of Men with Tendencies Toward Affective Disturbance 总被引:1,自引:1,他引:0
Douglas B. Olds 《Pastoral Psychology》2008,56(6):593-608
This paper explores dialectical relationships between affective mental disturbance and religious development in men. It then
proposes a form of pastoral engagement—the mutual encounter—with men so afflicted. In care giving, the pastor may draw on
his or her own charismatic endowment to solicit the recognition of the same within the care seeker, all the while respecting
a man’s attenuating psychosocial need for communicative boundaries and privacy. Both pastor and care seeker may engage the
care process as a mutual, continuing, and dialogic quest for authentic Christian relationship, charisma, and selfhood where each serves as “guide”
and “messenger.”
相似文献
Douglas B. OldsEmail: |
10.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
相似文献
Morgan LuckEmail: |
11.
Timothy P. Daniels 《Contemporary Islam》2007,1(3):231-246
Muslim liberals, moderates, and radical “jihadists,” together with the Indonesian government, condemned Danish caricatures of Prophet Muhammad as insulting and hateful. However,
the form of protest of these diverse segments of Indonesian Muslims was shaped by their ideological frameworks and political
agendas. The “mainstream” of Indonesia’s increasingly radical “moderate” Muslim community, as represented by Nahdlatul Ulama,
Muhammadiyah, and the Justice and Prosperity Party (PKS), squarely condemned the images within their particular perspectives,
while distancing themselves from the “anarchist” radical demonstrators. The Liberal Islam Network (JIL), dedicated to fighting
against “fundamentalists,” pointed out the role of detrimental fundamentalisms around the world. Several small radical groups,
MMI, FPI and HTI actively staged street demonstrations fitting this case into their ideological framework of jihad, defending Islam, and/or striving for an Islamic state. These varied responses are better understood as integral to ongoing
processes of radicalization, liberalization, and cultural and politico-jural Islamization.
相似文献
Timothy P. DanielsEmail: |
12.
Johan Leman Ann Trappers Emily Brandon Xavier Ruppol 《Studies in Philosophy and Education》2008,27(4):237-251
OECD figures (1998–2002) reveal a sharply increasing flow of foreign workers into European countries. Ethnic diversification
has become a generalized matter of fact. At the same time, rapidly developing technology and ‘intellectual globalization’
processes—the world wide web—have also become a reality. This complex cluster of changes has an impact on the perceptions
of the self and of the other. Multilayered belongings and paradoxical meanings enter into interethnic relations in sometimes
most surprising and unpredictable ways from outside of the boundaries of local communities. But the developments also create
new and very positive opportunities for education/schooling and social cohesion. The paper critically examines this changing
context and also Europe’s educational responses to the new challenges: the European Socrates programme, the initiatives in
the field of intercultural citizenship education and the issue of combating deprivation.
相似文献
Xavier RuppolEmail: |
13.
Gregg Lambert 《Sophia》2008,47(3):293-310
This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close
reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the
flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then
performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on
the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.
相似文献
Gregg LambertEmail: |
14.
Tony Fitzpatrick 《Studies in Philosophy and Education》2009,28(4):313-327
This article brings interconnects three debates to show what this might imply for the ‘redemocratisation’ of UK society and
for pedagogical reform. One debate concerns deliberative types of democratic reform, arguing in favour of a ‘creative agnosticism’
towards the two philosophical frameworks which dominate this literature. This leads into a discussion of education and critical
rationality, arguing for an aptitude-based account of moral agency, one which relates to the sociocultural resources we inherit
from the past. The final debate therefore concerns social memory. I do not offer a theory of social memory but critique various
commentators in arguing for what I call a ‘multipolar analysis’. This both describes the analytical method adopted in this
article and the skills and capacities which a system based upon ‘education for discourse’ would need to facilitate. The article
therefore proposes that democracy, education and memory—deliberativeness, critical rationality and social remembering—be brought
closer together for the mutual benefit of each debate.
相似文献
Tony FitzpatrickEmail: |
15.
Wai-chi Rodney Chu 《Knowledge, Technology, and Policy》2008,21(1):29-35
This paper provides a preliminary examination of the use of information and communication technologies (ICTs)—limited to mobile
phone and internet use—in contemporary China. Based on fieldwork undertaken since 2003 in Guangzhou and Beijing, the paper
focuses on the relationship between society and technology in the Chinese cultural context. An analysis of the data on ICT
use in China shows how Chinese cultural traits and the speed of the ICT evolution in China have combined to bring about a
unique cyber experience. This analysis may be helpful to other scholars who wish to compare the impact of ICTs in various
cultures or who are interested in discovering how Mainland China went ‘cyber’.
相似文献
Wai-chi Rodney ChuEmail: |
16.
Mark Allen Peterson 《Contemporary Islam》2007,1(3):247-264
The American press began to take notice of the Danish cartoons after they began to circulate outside of Europe. The press
primarily framed the events as a single problem of global interaction: an issue of ‘freedom of speech’ opposed to ‘religious
sensitivity.’ Much of the coverage permitted, within limits, a plurality of voices. Drawing on a case study of stories about
the ‘cartoon controversy’ in the Boston Globe, I argue that U.S. journalism is organized by a logic of objectivity that seeks to produce a ‘perspectiveless perspective
on all perspectives’ (Bourdieu, On television. New York: The New Press, 1998), showing voices on ‘both sides,’ simultaneously masked and contributed to the press’s reifying a series of events into a
single global ‘event,’ one that reflected a clash of Western and Islamic values.
相似文献
Mark Allen PetersonEmail: |
17.
Presentations of boy’s sexuality within man–boy sexual relationships have shifted considerably over the past three decades.
We document this through analyzing three very different constituencies: ‘boylover’ (adult men sexually attracted to boys)
activist movements, three research case studies, and male survivors of abuse. We examine the specific ways boy’s sexuality
has been constructed within each of these positions, how these have changed over this period, and what insights all this can
shed on wider social and cultural (re)conceptions on age, gender, and sexuality. Studying these diverse perspectives provides
a series of contrasting assumptions and frameworks which will yield invaluable insights on wider transformations in the production
of narratives on child and intergenerational sexualities. We hope to illuminate this through drawing out the complex interplays
involving power dynamics and fluctuations in the epistemological hierarchy delineating boy’s sexuality (in terms of more normative
and transgressive forms this may take). We conclude this critical engagement with a discussion of the likely impact any ‘queering’
of, or fractures in, age/generational boundaries might have for the future narrating of boy’s sexual stories within man–boy
sexual relationships.
相似文献
Dean DurberEmail: |
18.
Rory Dickson 《Contemporary Islam》2009,3(2):99-112
This ethnographic paper builds on previous research on the Tablighi Jama‘at by delving deeper into the ways in which the movement
creates identity and community among Muslims living in modern/post-modern urban spaces. The paper is grounded in the theoretical
framework provided by Robert Orsi in his introduction to Gods of the City (1999). In his lengthy introduction, Orsi describes
contemporary urban cultural theory. This theory posits metropolitan regions as comprising “complex networks of “pathways”
that city people travel in” (51). Along these “pathways” city dwellers create networks of association that in turn become
ways of life and communities. Orsi notes that, “urban religious idioms have responded to the spatial dilemmas created by the
circumstances of diaspora and dislocation” (51). These urban religious idioms often involve intra-communal outreach that seeks
to inculcate community members with a cognitive “map” of the surrounding urban spaces, marking off both desirable and forbidden
places. I argue that this is precisely what the Tablighi Jama‘at seeks to engender in urban spaces such as Southwestern Ontario,
and this study is undertaken to better understand this process of identity construction and community creation.
相似文献
Rory DicksonEmail: |
19.
Douglas B. Olds 《Pastoral Psychology》2009,58(4):417-432
This paper introduces a kenotic theory of conversion that builds from simple attachment to childhood experience of peak states
to encompass dialectical stages of development: Priming, Decentering, Reflection, Encounter, Denucleation, Emplacement and
Discipline. Thereafter, the dialectical mode gives rise to the mature phase of conversion—the continuing integration of the
religious worldview through Metamorphosis and Embassy. The conversion theory is illustrated by an interpretation of a dialectical
set of experiences of Anton Boisen. I interpret Anton Boisen’s conversion from a 19th Century Christianity that was wedded
to religious and racial manifest destiny to that of a reborn Christian living with the 20th Century’s experience of evangelical
and evolutionary universalism. Boisen’s clinical desolations (“psychosis”) and adoption of vocation (“change of allegiance”)
suggest his conversion counterposed the instinctual with the higher order ideals he struggled to embody—a dialectical negation
of his younger static and triumphalist Christian cultural identity that developed into a more integrated, expansive, and inclusive
view of the human family and deepening allegiance to the ordinary, underserved, and growing population of the mentally suffering.
相似文献
Douglas B. OldsEmail: |
20.
Stephen Vertigans 《Contemporary Islam》2007,1(3):303-321
Weber’s concept of social closure can help to illuminate the social processes that result in the development of militant Muslim
groups. Adapting and applying the concept helps to establish the interrelationships between secular processes and Islamification
that are designed by the militants to exclude others and usurp governments. These processes include the implementation of
secularisation, conversely concessions to religion and the reinvigoration of Islamic concepts that are used as codes of closure
to unite followers and ostracize other Muslims and religious denominations.
相似文献
Stephen VertigansEmail: |