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1.
Christa Salamandra 《Contemporary Islam》2008,2(3):177-189
Dramatic television serials produced in Syria reach vast audiences in the Arab world and beyond, via a growing number of pan-Arab
satellite stations owned by wealthy, religiously conservative Gulf Cooperation Council states and citizens. Drama creators
must now accommodate new markets and numerous censors. Privatization and the rise of a star system have spurred transformations
within the industry that reflect the wider social and political context. The demise of Ba‘th socialism, the failures of nationalism,
and the growing strength of Islamism affect both production and consumption of television programs, and transform relations
within the industry. This paper explores how the television drama industry both accommodates and resists the Islamist currents
that seek to provide alternatives to discredited nationalist and socialist projects.
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Christa SalamandraEmail: |
2.
The partition of the Indian subcontinent in 1947 was witness to Hindu Muslim conflict at its peak. In the 1990s, ethnic conflict
was used by right wing ideologues to change the fabric of secular India. Using interview data and within a social representational
framework the study demonstrates the processes whereby out-groups/in-groups are formed. Further, it is argued that religious
tolerance as envisaged in Gandhian philosophy, needs to be an integral part of the debate on role of religion in the public
sphere. 相似文献
3.
The paper discusses problems inherent in the secularist project,by an examination of secularisms in India and China.Different motives,historical backgrounds,political situations and cultural considerations etc.have led to different paths and results in the two countries’ secularization efforts in modern times,the study of which will further our understanding of the secularist project. 相似文献
4.
Ann Taves's Religious Experience Reconsidered is a sign of a global apocalypse that will kill us all
Finbarr Curtis 《Religion》2013,43(4):288-292
According to Ann Taves, many humanist scholars of religion are afraid of science. In particular, they object to scientific reductionism because reductive explanations violate taboos that prohibit reducing religion to something else. This essay will analyze how Taves and other proponents of cognitive approaches to religious studies fashion a kind of secular praxis in which breaking taboos is a crucial attribute of scholarly integrity and intellectual heroism. I will argue that this equation between reason and profanation reproduces the discursive logic that legitimates the global expansion of a constellation of overlapping secular scientific, economic, political, and religious institutions. 相似文献
5.
Alastair Taylor 《World Futures: Journal of General Evolution》2013,69(4):293-309
The Life Era: Cosmic Selection and Conscious Evolution Eric Chaisson New York: Atlantic Monthly Press, 1987. 259 pages. 相似文献
6.
Peter van der Veer 《世界宗教文化》2012,(1)
The paper discusses problems inherent in the secularist project,by an examination of secularisms in India and China.Different motives,historical backgrounds,political situations and cultural considerat... 相似文献
7.
Charles McCrary 《Religion》2017,47(2):256-276
This article provides a theoretical and historiographical overview of secularism in the study of American religion. It focuses on how scholars have used the concept of the ‘Protestant secular’ in works on law, politics, and culture. Although it has been useful, we argue that this concept has lost some of its analytical utility in the effort to explain secularism predominantly in terms of its Protestant nature. In turn, this article looks to literature on secularism globally in order to suggest ways forward. Refocusing on secularism as a strategy of state governance ought to bring precision to both ‘Protestantism’ and ‘the secular,’ as well as shift attention toward state power and the high stakes of classification. An analysis of this strategy requires investigation into how states produce and police the category ‘religion’ and its neighboring concepts – for example, the ‘secular’ and the ‘superstitious’ – in order to render, manage, and colonize various populations. 相似文献
8.
Ann Taves’s Religious Experience Reconsidered is a sign of a global apocalypse that will kill us all
Finbarr Curtis 《Religion》2010,40(4):288-292
According to Ann Taves, many humanist scholars of religion are afraid of science. In particular, they object to scientific reductionism because reductive explanations violate taboos that prohibit reducing religion to something else. This essay will analyze how Taves and other proponents of cognitive approaches to religious studies fashion a kind of secular praxis in which breaking taboos is a crucial attribute of scholarly integrity and intellectual heroism. I will argue that this equation between reason and profanation reproduces the discursive logic that legitimates the global expansion of a constellation of overlapping secular scientific, economic, political, and religious institutions. 相似文献
9.
Jakob De Roover 《Sikh Formations》2019,15(3-4):476-490
ABSTRACTDisputes concerning state interference in the religious practices and traditions of citizens have created uproar in public debate in India and Europe during the past decades. The contributors to this colloquium on Europe, India, and the Limits of Secularism point to the importance of two domains in addressing these disputes: the comparative study of court decisions and the budding domain of comparative political theory. In this response, I discuss several issues that emerge from these domains and argue that the problem of cultural asymmetry continues to create major pitfalls in the debates on secularism and religious freedom. 相似文献
10.
Pal Ahluwalia 《Sikh Formations》2019,15(3-4):332-342
ABSTRACTIn many parts of the world, Sikhs have come to be perceived as a ‘model' minority – so much so that some have critiqued the Sikh community for taking up positions that are perceived as assimilationist. Such critiques, however, gloss over the sense of precarity, and the litany of hardships, racial discrimination and legal battles in which Sikhs have been forced to be engage in a post-9/11 world. Ultimately, this discrimination is enabled and justified by historical western notions of the incommensurability of the sacred and secular. Engaging with recent critical debates over the on-going meanings of the sacred and the secular, this paper argues that the contemporary moment requires a cosmopolitan religious outlook. Such debates reveal the separation between the public and the private, and between the sacred and the secular, to be ‘zombie categories' that fail to capture contemporary realities. Hence, conceptualizing Sikh identities as precarious, vulnerable ‘model minorities' in a post-Brexit/Trump era allows us to explore a Sikh ethics underpinned by the universal message of SGGS Ji. This is so because such ethics have never been conceptualized as simply being ‘other-worldly’, but rather as precisely grounded in the world that has been entrusted to us. 相似文献