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Imam Musa al-Sadr (1347 AH, 1928 CE), is an Iranian Shi'i Imam with Lebanese ancestry. He became the leader of the Shi'i community in Lebanon in 1959 after the death of the local leader. He lived in Lebanon for about nineteen years before his sudden disappearance during an official visit to Libya in 1978. His stay in Lebanon marked a major transformation in the political, social, religious, and economic life of the Shi'i community. It also marked a major change in the history of Lebanon and the Lebanese as a whole. His work and accomplishments touched all the Lebanese no matter what religion, region, or political affiliation they belonged to. This dissertation will discuss and analyze the life of Imam Musa, as he was known by his followers; his numerous writings, speeches, and manifestos; the contributions he made to the advancement of the Shi'i community in Lebanon. It will also analyze his appeal for Muslim unity around the world and religious tolerance between the various religious communities in Lebanon. Finally this dissertation will look at the legacy he left and the future of the Shi'ah in Lebanon. This study is divided into four chapters. The first chapter is about the Shi'i community in Lebanon, its history, numbers and political and socio-economic status at the time of Imam Musa's arrival to Lebanon. The second chapter looks at the life of Imam Musa al-Sadr, his accomplishments, the changes he was able to affect for and within the Shi'i community, and his untimely disappearance in 1978. Chapter two also discusses the Imam by looking at him from three different points of view: the man, his political thought and his role as a religious reformer. "Imam Musa: The man" is a personal look at the Imam and views of people who lived and dealt with him throughout the nineteen years he spent in Lebanon. "Imam Musa: His Political Thought" discusses his dealings with the Lebanese government, the Christian parties, the Leftist Muslim parties and the Palestinians. "Imam Musa: Religious Reformer" analyzes his views on religion and relations between religions. As a reformer Imam Musa advocated unity between Muslims around the world, a more active role for women in Islamic society, and tolerance for other religions. The third chapter analyzes Imam Musa's literary output (books, speeches, and manifestos) during his tenure in Lebanon. These will be analyzed in their relation to Imam Musa's life and accomplishments in Lebanon. The fourth chapter looks at the legacy of the Imam, the fate of the Shi'i community since his disappearance, and the future of the community in Lebanon.

<p> The purpose of this phenomenological study is to investigate how expatriate Persian women, living in the United States, experience the damaging influence of traditional patriarchy. The resulting alienation from the self and this alienation&rsquo;s attendant psychological symptoms have been investigated under the conceptual heading of psychological exile, which has been treated by many preeminent schools in the psychotherapeutic tradition. The contemporary dynamic of exile has been set within a historical context, in which the rise of monotheism led to the destruction of matriarchal power structures. </p><p> In order to focus on how psychological exile is experienced by Persian women in diaspora, a phenomenological method was adopted: Persian women from three different age groups were interviewed, and their interviews were revised through a collaborative process between the interviewer and participants. The psychological essence of these related experiences was then distilled through the Giorgi method of interview data analysis (Giorgi &amp; Giorgi, 2003), combined with Robert Romanyshyn&rsquo;s method of Portrait Analysis (Romanyshyn, personal communications, 2010, 2011). From each of the three groups, emergent common themes were extracted and compared. </p><p> The patriarchal system has favored males and devalued females for centuries; each generation transmits its conceptual framework and cultural practices to the next generation, a process in which women are themselves complicit. This patriarchal system has not just limited the role of women in society, but has also actively damaged them by marring their identities, compromising their feminine natures, hiding them behind the veil of <i>abroo</i>, and robbing them of their natural language. These wounds manifest themselves through sexual repression, depression, and various other psychological symptoms. </p><p> The elucidation of how these women experience hierarchy&rsquo;s damaging effects will have many implications for therapists treating Persians. This research project was undertaken with the goal of providing a roadmap for therapists treating Persian clients.</p>

Thesis (Ph.D.)--Indiana University, Dept. of Eurasian Studies and Near Eastern Languages and Cultures, 2007. / Title from PDF t.p. (viewed Nov. 19, 2008). Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0695. Adviser: Christopher I. Beckwith.

abstract: This thesis examines the advent of the Egyptian women's movement from the late nineteenth century until the middle of the twentieth century. Continuous negotiations for control between the secular and the religious institutions of Egypt led to the state's domination over the public jurisdiction and the Islamists maintaining a grip over the Egyptian private sphere, which includes family laws and matters of the home. The Egyptian women's movement contested and resisted against the secular nationalists (the state) and conservative Islamists for just and equal society in general, and political rights, and educational, marriage, and divorce reform specifically, which were assurances made to the women's movement by both. Groups formed within the movement joined together and converged to collaborate on key concerns that involved Egyptian women as a collective group such as education and political rights. Using the written works of scholars and leaders of these movements, this study investigates and observes the unique unity achieved through the diversity and disunity of the Egyptian women's movement; as well as explores the individual activism of significant leaders and pioneers of the movement in the midst of cultural encounters resulting from imperialism, political revolutions, and other major societal and political developments of nineteenth and twentieth century Egypt. It explores the ideas and actions of the Egyptian women as they emerged from a veil of silence which shadowed women's existence in Egypt's crucial years of nationalization eventually leading to a unique emergence of an incorporation of Islamism and feminism. / Dissertation/Thesis / M.A. History 2011

The subject of this dissertation is the awareness of linguistic diversity in the Hebrew Bible—that is, the recognition evident in certain biblical texts that the world’s languages differ from one another. Given the frequent role of language in conceptions of identity, the biblical authors’ reflections on language are important to examine. Of the biblical texts that explicitly address the subject of linguistic diversity, some are specific, as in references to particular languages (e.g., “Aramaic”), while others refer to linguistic multiplicity generally, as in the Tower of Babel episode (Gen 11:1–9). Linguistic difference is also indicated implicitly, as when the speech of Laban in Gen 29–31 exhibits Aramaic-like features that emphasize his foreignness. Building on previous studies of limited scope, my approach is to collect and analyse the evidence for awareness of linguistic diversity in the biblical books comprehensively. Drawing on concepts from sociolinguistics, including style-switching, code-switching, and language ideology, I categorize such evidence and explain its significance with respect to its literary and historical contexts. I thus contribute to wider debates on the sociolinguistics of ancient Hebrew, the development of the concept of the “holy language” in Judaism, and the topic of linguistic diversity in the broader ancient Near East. I find that the notion of linguistic diversity is used in the Hebrew Bible to set up, and also to challenge, boundaries of various kinds, be they territorial, as in the Shibboleth test (Judg 12:5–6), ethnic, as with the Judaean-Ashdodite children (Neh 13:23–4), or theological, as in Jeremiah’s Aramaic oracle against idols (Jer 10:11). My analysis shows that references to linguistic diversity are concentrated in texts of the Achaemenid Persian period and later, reflecting changes in the sociolinguistic circumstances of Judaeans. Yet in all periods Israel and Judah’s encounters with the empires Assyria, Babylonia, and Persia influenced attitudes towards linguistic diversity, whether this influence be manifested in fear (Jer 5:15) or ridicule (Esth 8:9). Overall, linguistic difference is not the primary means by which the biblical authors distinguish Israel from the nations, nor do they attribute a unique religious function to their own language. / Near Eastern Languages and Civilizations

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