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Muslims
Terms modified by Muslims Selected AbstractsMUSLIMS, HINDUS, AND SIKHS IN THE NEW RELIGIOUS LANDSCAPE OF ENGLAND,GEOGRAPHICAL REVIEW, Issue 4 2003CERI PEACH ABSTRACT. This article examines the dramatic changes brought to English townscapes by Islam, Hinduism, and Sikhism. These "new" religions have arrived with the large-scale immigration and subsequent natural growth of the minority ethnic populations of Great Britain since the 1950s. The article traces the growth and distribution of these populations and religions, as well as the development of their places of worship from front-room prayer rooms to cathedral-scale buildings. It explores the way in which the British planning process, dedicated to preserving the traditional, has engaged with the exotic. [source] AN INTERFAITH WISDOM: SCRIPTURAL REASONING BETWEEN JEWS, CHRISTIANS AND MUSLIMSMODERN THEOLOGY, Issue 3 2006DAVID F. FORD The origins of scriptural reasoning, in which Jews, Christians and Muslims study their scriptures in conversation with each other, are described. Some maxims implicit in its form of Abrahamic collegiality are distilled (including the emphasis on friendship rather than consensus) and its institutional setting is analysed under the headings of House (synagogue, church, mosque), campus (university) and tent (settings where scriptural reasoning is practised). The attempt to cope with the superabundance of meaning in the scriptures is explored in terms of doing justice to the plain sense and other senses, using various theoretical conceptualities, and seeking wisdom together, concluding with remarks on scriptural reasoning in the public sphere. [source] Trust and Religion: Experimental Evidence from Rural BangladeshECONOMICA, Issue 303 2009OLOF JOHANSSON-STENMAN Trust is measured using both survey questions and a trust experiment among a random sample of Muslim and Hindu household heads in rural Bangladesh. We found no significant effect of the social distance between Hindus and Muslims in the trust experiment in terms of the proportions sent or returned. However, the survey responses do indicate significant differences. Both Hindus and Muslims were found to trust others from their own religion more than they trust people from other religions. Moreover, Hindus, the minority, trust other people less in general, and Hindus trust Muslims more than Muslims trust Hindus. [source] Between universalism and particularism: the historical bases of Muslim communal, national, and global identitiesGLOBAL NETWORKS, Issue 1 2001Ira M. Lapidus In recent decades there has been an extraordinary flourishing of transnational and global Islamic movements. Most of these are religious reform and missionary movements; some are political networks working to form Islamic states. Yet on closer examination we find that universalistic Islamic movements are almost always embedded in national state and parochial settings. Muslim, and national, ethnic, tribal and local identities blend together. This blending of universalistic and particularistic affiliations has deep-rooted precedents in Islamic history. The original Muslim community of Medina represented a monotheistic vision encadred in a community of clans. The universal empire of the Caliphate gave rise to schools, brotherhoods, and sectarian communities. Sufi reform teachings of the late seventeenth to the twentieth century defined Islamo-tribal movements. In the twentieth century universalistic Islamic reformism inspired nationalism and anti-colonialism. The paper concludes with some comments on the mechanisms by which historical and cultural precedents are carried into modern times. [source] ,The Great Prohibition': The Expansion of Christianity in Colonial Northern NigeriaHISTORY COMPASS (ELECTRONIC), Issue 6 2010Andrew E. Barnes Historical research on the spread of Christianity in colonial Northern Nigeria has been hampered by a focus on the wrong issues. The population of the colony was predominantly Muslim, but the colonial territory created by the British contained large populations of African traditionalist peoples. During the colonial era the British government prohibited Christian proselytization of Muslims. Historical research had focused on the battle between colonial administrators and missionaries over entry into Muslim areas, a battle missionaries lost. But during the colonial era Christian missions experienced real success in Christianizing traditionalist peoples. The colonial government also sought to impede this development, significantly by using the same rules that prohibited the proselytization of Muslims to prohibit the proselytization of traditionalists. This article makes the case that the government's efforts to halt the spread of Christianity to traditionalists, not Muslims, should become the focus of new research. [source] Islam, Slavery and Jihad in West AfricaHISTORY COMPASS (ELECTRONIC), Issue 5 2006James Searing Modernist readings of Islam exist in different forms, from the Orientalist to the Islamist, but they agree in defining Islam by looking back to the founding period of the Prophet and his immediate successors. Muslim reformers undertook this step to cut out centuries of commentary and precedent that they blamed for the stagnation of the Muslim world, but their influence is now so pervasive that it distorts historical interpretations of Muslim thought by imposing modernist interpretations that erase past debates about contentious issues such as jihad and slavery. This article challenges the assumptions of this modernist consensus by exploring past debates about slavery and jihad in West Africa from 1600 to 1900, and exploring the diversity of positions defended by West African Muslims. For heuristic purposes, these are defined as those of the revolutionary, the jurist, and the mystic. [source] Commentary on "mass hatred in the Muslim and Arab world: the neglected problem of anti-Semitism" by Neil KresselINTERNATIONAL JOURNAL OF APPLIED PSYCHOANALYTIC STUDIES, Issue 3 2007Nadia Ramzy First page of article [source] Identity narratives of Muslim foreign workers in JapanJOURNAL OF COMMUNITY & APPLIED SOCIAL PSYCHOLOGY, Issue 3 2003Akiko Onishi Abstract This article examines the identity and acculturation experience of Muslim foreign workers in Japan. The psychological impact of prolonged stay in a foreign country was studied by eliciting narratives of experiences of 24 male foreign workers from Bangladesh, Pakistan, and Iran who had been in Japan more than 5 years. By analysing the narratives they produced, three different styles of stories emerged which explained their experiences and their attempts to maintain or construct a sense of identity. Accepting the dominant narrative of Japanese society and describing oneself as ,almost like Japanese' was one way. Another strategy stressed the rejection of the dominant narrative as well as attempts to maintain the original narrative of the self as educated and active young men. The third narrative showed how individuals re-defined themselves as Muslim by incorporating religious identity into a central part of their self-concepts, and asserting its pervasive effect on all aspects of life. This study provides a perspective for acculturation research focused on social elements of identity, and derived from experiences in a relatively mono-cultural society recently opening to immigration and in which there is a prevailing ideology of assimilation. Copyright © 2003 John Wiley & Sons, Ltd. [source] English-Arabic proper-noun transliteration-pairs creationJOURNAL OF THE AMERICAN SOCIETY FOR INFORMATION SCIENCE AND TECHNOLOGY, Issue 10 2008Mohamed Abdel Fattah Proper nouns may be considered the most important query words in information retrieval. If the two languages use the same alphabet, the same proper nouns can be found in either language. However, if the two languages use different alphabets, the names must be transliterated. Short vowels are not usually marked on Arabic words in almost all Arabic documents (except very important documents like the Muslim and Christian holy books). Moreover, most Arabic words have a syllable consisting of a consonant-vowel combination (CV), which means that most Arabic words contain a short or long vowel between two successive consonant letters. That makes it difficult to create English-Arabic transliteration pairs, since some English letters may not be matched with any romanized Arabic letter. In the present study, we present different approaches for extraction of transliteration proper-noun pairs from parallel corpora based on different similarity measures between the English and romanized Arabic proper nouns under consideration. The strength of our new system is that it works well for low-frequency proper noun pairs. We evaluate the new approaches presented using two different English-Arabic parallel corpora. Most of our results outperform previously published results in terms of precision, recall, and F -Measure. [source] Ethnicity and Shared Meanings: A Case Study of the "Orphaned Bones" Ritual in Mainland China and OverseasAMERICAN ANTHROPOLOGIST, Issue 4 2009Bernard Formoso ABSTRACT Several theories of ethnicity emphasize the analysis of intergroup relations. They neglect, however, the conflation of ideas and values structuring these relations,notably the cross-cultural aggregates of shared cultural meanings that underlie forms of cooperation and competition between interacting groups. In this article, I explore this kind of process through a multisite ethnography of the Xiu gugu ("refining of orphaned bones"), a ritual that the Chaozhou people of northeast Guangdong province, an ethnic subgroup of the Han, perform periodically. The celebration of this rite in Chaozhou is compared to versions resulting of the ritual in Malay Muslim and Thai Buddhist contexts. In the latter case, close conceptions of malevolent death underlie a fascinating interethnic cooperation, with most of the unfortunate dead whose bones are "refined" during the Chaozhou ritual being Thai. [source] Crossing borders of religious difference: Adult learning in the context of interreligious dialogueNEW DIRECTIONS FOR ADULT & CONTINUING EDUCATION, Issue 104 2004Nadira K. Charaniya Two adult and religious educators,a Muslim and a Jew,demonstrate the impact of interreligious dialogue on personal transformation and democratic social change. [source] At the Margins of Death: Ritual Space and the Politics of Location in an Indo-Himalayan Border VillageAMERICAN ETHNOLOGIST, Issue 3 2001Ravina Aggarwal I base this article on an event that transpired during a funeral ceremony in the village of Achinathang in Ladakh, India. This incident, which coincided with a period of interreligious conflicts between Muslim and Buddhist communities, led me to question the manner in which margins become sites for the definition and contestation of citizenship and power. Here, I analyze the construction of margins in multiple contexts: in negotiating boundaries between death and rebirth, in coping with and challenging the control exerted by town-based political reform movements over rural space, and finally, in locating the position of the ethnographer in histories and spaces of domination. [death rituals, social space, politics of location, Buddhism, South Asia] [source] A Muslim ,Diaspora' in the United States?THE MUSLIM WORLD, Issue 1 2007Christoph Schumann First page of article [source] Between Immigrant Islam and Black Liberation: Young Muslims Inherit Global Muslim and African American LegaciesTHE MUSLIM WORLD, Issue 4 2005Jamillah Karim First page of article [source] Between Muslim and Christian Worlds: Moriscas and Identity in Early Modern SpainTHE MUSLIM WORLD, Issue 2 2005Mary Elizabeth Perry First page of article [source] ,United We Stand': American Attitudes toward (Muslim) Immigration Post-September 11thTHE MUSLIM WORLD, Issue 1-2 2002Kathleen M. Moore Listen here, professor. You're the one that needs an American history lesson! You don't know nothing about Lady Liberty standing there in the harbor with her torch on high, saying ,Give me your poor, your dead-beats, your filthy.' -Archie Bunker All in the Family [source] All American Yemeni Girls: Being Muslim in a Public School , By Loukia K. SarroubANTHROPOLOGY & EDUCATION QUARTERLY, Issue 3 2009Monica Vasquez Neshyba No abstract is available for this article. [source] Negotiating alliances: Muslims, gay rights and the Christian right in a Polish-American city (Respond to this article at http://www.therai.org.uk/at/debate)ANTHROPOLOGY TODAY, Issue 2 2010Alisa Perkins Muslim involvement in debates over municipal gay rights legislation became a hotly contested issue in Hamtramck, Michigan, during the summer of 2008. The article analyzes how faith-based and other kinds of alliance building that took place in the context of these debates impacted processes of boundary formation among Muslim, Christian and secular-humanist groups. In Hamtramck, debate over the Human Rights Ordinance served as a rich and generative nexus point for the proliferation and exchange of ideas about the incorporation of Muslim values and sentiments in the public sphere. A study of these debates offers us a window into understanding the politicization of Islam as a minority religion, the symbolic space it occupies, and its engagement with the institutionalization of secularism in the US at the current time. [source] Out of anonymity,A central location for ,peripheral' places through people: the contributions made by Karen Frifelt and Beatrice de Cardi to an understanding of the archaeology of the United Arab EmiratesARABIAN ARCHAEOLOGY AND EPIGRAPHY, Issue 1 2004Soren Blau This paper documents the contributions made by Karen Frifelt and Beatrice de Cardi to the history of archaeological research in the United Arab Emirates (UAE). The events leading up to their study of the material culture from the UAE is reviewed and the effects of working in a Muslim, predominantly male society are discussed. ,We are no longer obsessed with the facts of the evidence as some kind of solid factual bedrock beyond dispute, but we put more emphasis on the manner in which material culture is ,,read'' by the archaeologist or appropriated in her or his discourse' (1). [source] New transnational geographies of Islamism, capitalism and subjectivity: the veiling-fashion industry in TurkeyAREA, Issue 1 2009Banu Gökar, ksel The rise of the transnational veiling-fashion industry in Turkey has taken place within the context of neoliberal economic restructuring, the subjection of the veil to new regulations, and the resurgence of Islamic identities worldwide. Even after almost two decades since its first catwalk appearance, the idea of ,veiling-fashion' continues to be controversial, drawing criticism from secular and devout Muslim segments of society alike. Analysing veiling-fashion as it plays out across economic, political and cultural fields is to enter into a new understanding of the role of Islam in the global arena today. Veiling-fashion crystallises a series of issues about Islamic identity, the transnational linkages of both producers and consumers, and the shifting boundaries between Islamic ethics and the imperatives of neoliberal capitalism. In this paper, our overarching argument is that controversies and practices surrounding veiling-fashion show how Islamic actors are adapting and transforming neoliberal capitalism at the same time as they navigate a complex geopolitical terrain in which Islam , and the iconic Muslim, headscarf-wearing woman , has been cast as a threatening ,Other'. Thus the rise of veiling-fashion as a transnational phenomenon positions women and women's bodies at the centre of political debates and struggles surrounding what it means to be ,modern' and Muslim today. Based on interviews with producers, consumers and salesclerks, and our analysis of newspaper articles, catalogues and web sites, this article traces out how the transnational production, sale and consumption of veiling-fashion works to order spaces of geopolitics, geo-economics and subject formation. [source] Group-directed criticism in Indonesia: Role of message source and audienceASIAN JOURNAL OF SOCIAL PSYCHOLOGY, Issue 2 2006Amarina Ariyanto Research in individualist cultures has shown that group members are more likely to agree with criticisms of their group when the criticisms are made by another ingroup member as opposed to an outgroup member (the intergroup sensitivity effect). However, evaluations of ingroup critics are often harsher when they take their comments to an outgroup audience. In light of research on facework and tolerance for dissent, it seems important to test whether these effects are generalizable to a collectivist culture. Indonesian Muslims (N = 191) received a criticism of their religion stemming either from another Muslim or a Christian, and published in either a Muslim or a Christian newspaper. Participants agreed with the comments more when they were made by an ingroup as opposed to an outgroup member. Furthermore, consistent with previous research in Australia, the effects of audience on agreement were moderated by levels of group identification. Results are discussed in relation to theory about the functional role internal critics can play in group life. [source] Muslim and Non-Muslim Adolescents' Reasoning About Freedom of Speech and Minority RightsCHILD DEVELOPMENT, Issue 3 2008Maykel Verkuyten An experimental questionnaire study, conducted in the Netherlands, examined adolescents' reasoning about freedom of speech and minority rights. Muslim minority and non-Muslim majority adolescents (12,18 years) made judgments of different types of behaviors and different contexts. The group membership of participants had a clear effect. Muslim participants were less in favor of freedom of speech if it involved the offending of religious beliefs and were more in favor of Muslim minority rights. There were also cross-group gender differences whereby parental practices that negatively affect females were more strongly rejected by Muslim females than by Muslim males and non-Muslim females and males. The findings are discussed with reference to social-cognitive domain theory and intergroup theories. [source] Apportioning Sacred Space in a Moroccan City: the case of Tangier, 1860,1912CITY & SOCIETY, Issue 1 2001Susan Gilson Miller In late 19th century Morocco, ideological issues such as nationalism, secularization, and colonialism came to bear on urban society and on the relations among ethnic groups in the city. This study focuses on inter,communal relations in the coastal city of Tangier, the main port for European entry into Morocco, as an example of a "traditional" Islamic city undergoing rapid modernization. Using archival sources and contemporay ethnographic studies, this article examines how the Muslim and Jewish communities of Tangier responded to the coming of modernity by articulating zones of ethnically and religiously marked space that came to be perceived of as critical to each group's expression of self-identity. [Colonialism, sacred space, Morocco, Muslim-Jewish relations] [source] The Effectiveness of Jobs Reservation: Caste, Religion and Economic Status in IndiaDEVELOPMENT AND CHANGE, Issue 3 2007Vani K. Borooah ABSTRACT This article investigates the effect of jobs reservation on improving the economic opportunities of persons belonging to India's Scheduled Castes (SC) and Scheduled Tribes (ST). Using employment data from the 55th NSS round, the authors estimate the probabilities of different social groups in India being in one of three categories of economic status: own account workers; regular salaried or wage workers; casual wage labourers. These probabilities are then used to decompose the difference between a group X and forward caste Hindus in the proportions of their members in regular salaried or wage employment. This decomposition allows us to distinguish between two forms of difference between group X and forward caste Hindus: ,attribute' differences and ,coefficient' differences. The authors measure the effects of positive discrimination in raising the proportions of ST/SC persons in regular salaried employment, and the discriminatory bias against Muslims who do not benefit from such policies. They conclude that the boost provided by jobs reservation policies was around 5 percentage points. They also conclude that an alternative and more effective way of raising the proportion of men from the SC/ST groups in regular salaried or wage employment would be to improve their employment-related attributes. [source] Ramadan Education and Awareness in Diabetes (READ) programme for Muslims with Type 2 diabetes who fast during RamadanDIABETIC MEDICINE, Issue 3 2010V. Bravis Diabet. Med. 27, 327,331 (2010) Abstract Background and Aims, During Ramadan, Muslims fast from dawn to dusk for one lunar month. The majority of Muslim diabetic patients are unaware of complications such as hypoglycaemia during fasting. The safety of fasting has not been assessed in the UK Muslim population with diabetes. The aim of this study was to determine the impact of Ramadan-focused education on weight and hypoglycaemic episodes during Ramadan in a Type 2 diabetic Muslim population taking oral glucose-lowering agents. Methods, We retrospectively analysed two groups. Group A attended a structured education programme about physical activity, meal planning, glucose monitoring, hypoglycaemia, dosage and timing of medications. Group B did not. Hypoglycaemia was defined as home blood glucose < 3.5 mmol/l. Results, There was a mean weight loss of 0.7 kg after Ramadan in group A, compared with a 0.6-kg mean weight gain in group B (P < 0.001). The weight changes observed were independent of the class of glucose-lowering agents used. There was a significant decrease in the total number of hypoglycaemic events in group A, from nine to five, compared with an increase in group B from nine to 36 (P < 0.001). The majority were in patients treated with short-acting sulphonylureas (group A,100%, group B,94%). At 12 months after attending the programme, glycated haemoglobin (HbA1c) reduction were sustained in group A. Conclusions, Ramadan-focused education in diabetes can empower patients to change their lifestyle during Ramadan. It minimizes the risk of hypoglycaemic events and prevents weight gain during this festive period for Muslims, which potentially benefits metabolic control. [source] Torture Is a Moral Issue: Christians, Jews, Muslims, and People of Conscience Speak Out, edited by George HunsingerDIALOG, Issue 2 2010John F. Hoffmeyer No abstract is available for this article. [source] Christian God-Talk While Listening to Atheists, Pluralists, and MuslimsDIALOG, Issue 2 2007Ted Peters Abstract: In the global conversation over religious ideas, a de facto debate is raging between atheism, pluralism, and Islam. Pluralism respects the claim of every religion. Atheism respects the claim of no religion. Islam respects the claim of its own religion. How should a Christian theologian construct a doctrine of God that benefits from listening to this conversation yet stresses what is important in the gospel, namely, that the God of Jesus Christ is gracious in character? What is recommended here is to (1) investigate the truth question; (2) avoid putting God in the equations; (3) affirm what is essential; and (4) practice charity. [source] Christians, Muslims, and Hindus: Religion and U.S.-South Asian Relations,1947,1954DIPLOMATIC HISTORY, Issue 4 2000Andrew J. Rotter First page of article [source] Trust and Religion: Experimental Evidence from Rural BangladeshECONOMICA, Issue 303 2009OLOF JOHANSSON-STENMAN Trust is measured using both survey questions and a trust experiment among a random sample of Muslim and Hindu household heads in rural Bangladesh. We found no significant effect of the social distance between Hindus and Muslims in the trust experiment in terms of the proportions sent or returned. However, the survey responses do indicate significant differences. Both Hindus and Muslims were found to trust others from their own religion more than they trust people from other religions. Moreover, Hindus, the minority, trust other people less in general, and Hindus trust Muslims more than Muslims trust Hindus. [source] Lifetime alcohol use, abuse and dependence among university students in Lebanon: exploring the role of religiosity in different religious faithsADDICTION, Issue 6 2009Lilian A. Ghandour ABSTRACT Aims To examine alcohol consumption and the role of religiosity in alcohol use disorders in Christian, Druze and Muslim youth in Lebanon, given their distinct religious doctrines and social norms. Methods Using a self-completed anonymous questionnaire, data were collected on 1837 students, selected randomly from two large private universities in Beirut. Life-time abuse and dependence were measured as per the Diagnostic and Statistical Manual version IV. Findings Alcohol use was more common in Christians, who started drinking younger and were twice as likely to be diagnosed with abuse and dependence. However, among ever drinkers, the odds of alcohol use disorders were comparable across religious groups. Believing in God and practising one's faith were related inversely to alcohol abuse and dependence in all religious groups, even among ever drinkers (belief in God only). The associations were sometimes stronger for Muslims, suggesting that religiosity may play a larger role in a more proscriptive religion, as postulated by,reference group theory'. Conclusions Students belonging to conservative religious groups may be shielded from the opportunity to try alcohol. Once an ever drinker, however, religion is not related to the odds of an alcohol use disorder. Religiosity (i.e. belief in God and religious practice) is, nevertheless, related inversely to alcohol-related problems, even among drinkers. Findings from this culturally and religiously diverse Arab country corroborate the international literature on religion, religiosity and alcohol use, highlighting potential differences between Christians and Muslims. [source] | ||||||||||||||||||||||||||||||||||||||||||||||