Inaug.-Diss.--Heidelberg. / Vita. Bibliography: p. 237-242.

Reproduction de : Thèse de doctorat : Science politique : Lyon 2 : 2003. / Titre provenant de l'écran-titre. Bibliogr.

This dissertation explores two inter-related questions: a) how US born Muslim Americans (converts, second generation and African American individuals) negotiate national and transnational belonging in the post- 9/11 context and b) how competing discursive practices around the concept of umma (transnational Muslim community) influence the way in which American Muslims negotiate an American-Muslim identity. The research presented in the dissertation is based on in-depth interviews and ethnographic fieldwork conducted in six ethno-racially and socio-economically diverse American Muslim communities in Boston and San Francisco Bay Area, including mosque communities, educational institutions and third-space organizations. By contrast to work focused on organized political movements, the interviews in this research focused on the way in which ordinary American Muslims give meaning to their identity as Muslims through everyday discursive practices and quotidian understandings of community, belonging, and identity. The 22 months-long data collection reveals that rather than primarily through saliently foreign policy related or “ideological” considerations, American Muslims negotiate transnational and national belonging through i) simultaneous considerations of inclusion and exclusion in the wider American religious landscape, ii) citizenship practices that respond to voices that seek to marginalize American Muslims, and iii) through the medium of cultural belonging and identity. The discourse analysis and ethnographic fieldwork suggests that American Muslims primarily utilize cultural notions of belonging an identity rather than political considerations relating to national or international developments in giving meaning to their dual identity. The dissertation also notes some differences across and within research sites in Boston, San Francisco Bay Area and Los Angeles. American Muslims imagine themselves a particular micro-community with particular needs, priorities, and cultural outlook that is different from other Muslim populations, in both Muslim majority and minority contexts. On the other hand a hybrid set of factors, not simple political considerations, shape American Muslims’ understanding of transnational Muslim identity. This is also reflected in their internal debates about questions of inclusion and exclusion (gender- based or racial), and whether unity requires uniformity regarding contentious domestic and international developments. / 2018-02-01T00:00:00Z

The recent conflict in Gaza between the state of Israel and Palestinians led by Hamas has again brought the question of Palestinian statehood to the attention of the international community. Religion has often been mentioned as a cause for the conflict between the two, as well as a reason for the perceived instability of the Middle East. It is within this frame of reference that this study takes place. This study attempts to use this emergence in current events as the starting point for the interaction between religion and resistance movements, examining the incorporation of Islamic doctrine into the actions towards Israel of the resistance movements Hamas and Hezbollah. In an attempt to determine the incorporation of Islam into resistance movements, this study will undertake case studies on two leading Islamic resistance movements, Hamas and Hezbollah. The Islamic doctrine to be investigated in these studies is that of the Umma, the worldwide community of Muslim believers. These case studies will examine how the doctrine of umma affects the two resistance movements, as well as variations in its interpretation in the two movements. This will allow for both an understanding of religious influence in resistance movements, but will also examine the differentiation of understanding of doctrine in Islam, as Hamas is primarily a Sunni organization, while Hezbollah is primarily Shiite. In this, a greater understanding of each of these concepts and their interaction will be gained.

Made available in DSpace on 2016-07-27T13:49:28Z (GMT). No. of bitstreams: 1 NIDAL AHMAD YASSIN.pdf: 746099 bytes, checksum: 3d4f582f44a11a4dae05e9a226bd7774 (MD5) Previous issue date: 2007-12-03 / This is a study about the Islam, which used a translated version of the Qur an for the Portuguese language by Samir El Hayek. A discussion has been carried out about the spelling used in the reference to Islam with the purpose to get closer to the original Arabic language. The reader will have the opportunity to learn not only aspects of the Islam in an attempt to understand what makes Al Qur an still relevant after fourteen centuries of existence, but also the secret which allows an easy adjustment of this religion in the most varied and eclectic communities. In order to achieve this purpose the process of foundation of the Islam will be introduced, as well as the context and biography of the prophet Muhammad as a charismatic man as proposed by Max Weber; as a politician, once he becomes the first ruler of the Arabian Peninsula; as a warrior when he leads the muslim army in the conflicts which emerged in the face of the new religion. This study also, discusses his acting in the building of Islam through the source of faith books for the muslims, Al Qur an and Sunna. These books are full of symbolic language and rites which are believed to be responsible for the easy expansion of this religion. We also present the division generated by different interpretations of the sources of Islam, which opposes followers of Sunna and followers of Ali. At this stage of this study it is possible to understand how muslim communities deal with problems which emerge in their societies. A process which respects the principles of Al Qur an and the teachings of Sunna in the search of Umma social balance. / Trata-se de um estudo sobre o Islam, para o qual utilizou-se a versão do Qur an traduzida para a língua portuguesa por Samir El Hayek. Realizou-se discussão acerca da grafia utilizada com referência ao Islam com o propósito de se chegar ao mais próximo do original em língua árabe. O leitor tem a oportunidade não só de conhecer aspectos do Islam na tentativa de compreender o que faz com que Al Qur an se apresente com a relevância devida após catorze séculos de existência, bem como qual o segredo que permite a fácil adaptação desta religião nas mais variadas e ecléticas comunidades. Diante disso, é apresentado o processo de fundação do Islam, direcionando a investigação científica para o contexto e a biografia do profeta Muhammad como homem carismático tal qual propõe Max Weber; como político, ao se tornar o primeiro governante da Península Arábica; como guerreiro na liderança do exército muçulmano nos enfrentamentos que surgiram em face da nova religião, atuando pela edificação do Islam, através dos livros, fonte de fé para o muslim, Al Qur an e Sunna. Estas são obras de linguagem simbólica e ritos que se acredita serem responsáveis pela fácil expansão da religião. A discussão abre espaço à cisão gerada pela interpretação das fontes do Islam, que opõem principalmente seguidores da Sunna e seguidores de Ali. Nesta etapa, conhece-se a maneira com que lidam as comunidades islâmicas em relação aos problemas que surgem na sociedade, prática esta que prestigia os princípios do Qur an e os ensinamentos da Sunna na busca do equilíbrio social da Umma.

Discerner les différentes composantes de la religion permettra de saisir la portée de l'analyse que mène Haddâd. Quelle dimension porte sa conception de l'Islam ? Père Youssef Dûrra El-Haddad, surnommé le Maître (al-Ustâdh) est né en 1913 à Yabrûd Kalamûn en Syrie. Au Liban, il s'est consacré à la recherche et à l'écriture. Maître Haddad publiera des articles et écrira des livres jusqu'après sa mort en 1979. Sa consécration aux études coraniques et au rapport islamo-chrétien attire sur lui l'attention depuis les années de formation à Jérusalem, et devient à la base d'une œuvre enrichissante en langue arabe. Maître Haddad réfléchit sur l'Islam selon deux axes : 1. d'abord il cherche une nouvelle "définition" de l'Islam autrement dit il l'aborde d'une façon nouvelle et avec de nouveaux critères. 2. En deuxième lieu il pose l'assise d'une nouvelle stratégie du dialogue islamo-chrétien afin de proposer un credo commun. Le point culminant, de sa recherche est: Comment dialoguer entre musulmans et chrétiens et professer un credo unique ? Comment dire le rapprochement et en quels termes ? Comment considérer le dialogue et sur quelle base ? Pour Haddad, la référence commune et le critère ultime sont textuels. Confrontons donc les deux sources d'Ecrits avant d'aborder les points conflictuels. Mais Comment va-t-il faire pour atteindre ce but ? Comment atteindre la foi musulmane primitive ? Selon Maître Haddad, Les textes interrogés peuvent révéler le point de départ d'un dialogue voire d'un rapprochement entre les deux expressions de la foi. Il est donc bénéfique de se rencontrer sur un terrain d'entente. Haddad interroge donc l'ultime référence, le Coran, afin de mettre en relief l'importance de la Bible, Torah et Evangile, selon les écrits musulmans. Comment ramener l’Islam et le mettre avant le christianisme alors qu’il est historiquement après lui ? Ainsi, l'Islam pourrait-il être reconduit à découvrir ses sources chrétiennes. Ce déplacement des bases du dialogue est un des fondements sur lesquels s'appuie l'œuvre de Haddâd. La question qui se pose est la suivante: Comment situer sa théologie de l'Islam et comment classer sa vision ? Comment considère-t-il l'Islam, et qu'est ce qui différencie sa vision des autres approches de cette religion ? Cette étude analyse sa vision sur l’Islam et sur le dialogue islamo-chrétien telle qu’elle est présentée dans son œuvre. / By distinguishing the different components of Religion, one may be able to better understand the meaning behind Haddad’s analysis. Which dimension does the islamic conception take? Father Haddad, nicknamed the Master, was born in 1913 in Yabrud Kalamun, Syria. In Lebanon, he devoted his life to research and writing. He continued publishing articles and writing books until his death in 1979. His consecration to the Qur'anic studies and the christian-muslim relation attracted his attention since the years of training in Jerusalem; and it becomes at the base of a work rewarding in Arabic language. Master Haddad thinks of Islam from two perspectives: First, he sought a new 'definition' of Islam—addressed in a new way and with new criteria. Secondly, he laid the foundation of a new strategy of the Christian-Muslim dialogue in order to propose a common creed. The essential point of his research: how do we communicate between Muslims and Christians and profess a single creed? How do we define the approximation and in what terms? How do we consider the dialogue and on what basis? According to Haddad, the common reference and the ultimate criterion are textual. Therefore, let’s confront the two written sources before addressing the conflicting points. But how is he going to achieve this goal? How is he going to reach the primitive Muslim faith? According to Master Haddad, the texts surveyed can reveal the starting point of a dialogue or even of a rapprochement between the two expressions of faith. It is therefore beneficial to meet on common ground. Haddad interrogated the ultimate reference, the Qur'an, in order to highlight the importance of the Bible, Torah and Gospel, according to the Muslim writings. How do we bring the Islam and place it before the Christianity when it is historically after it? Thus, could Islam be extended to discover its Christian sources? This movement of the databases of the dialogue is one of the foundations on which Haddâd based his work. The question arises: How does he specify his theology of Islam and how does he classify his vision? How does he consider Islam, and what differentiates his vision from other approaches to this religion? This study analyzes its vision on Islam and on the christian-muslim dialogue as it is presented in his work.

This thesis is a qualitative study based on interviews conducted in early 2007 and aims at getting an understanding of the political environment from an opposition party’s point of view in Northern Sudan. The study is also trying to illustrate how good governance and democracy are building on each other and that good governance is a pre-requisite for democracy. In this perspective Sudan has a long way to go. The main assumption is that women are key to good governance and internal democracy and a democratic society. If the party excludes women, it can not be representative, participatory or equitable and inclusive. The thesis is therefore looking at the structures of one opposition party, the Umma Party, and women’s political participation in the party. This description is then analysed in light of Good Governance’s characteristics of participation, representativeness, equity and inclusiveness in the political society arena. The following questions were asked and answered: • What are the basic features of the political environment within which Sudanese opposition parties operate? • What are the leadership structures and decision making processes of the Umma Party in North Sudan? • How do women access these structures and processes? The main finding is that the Umma Party and Sudan do not fulfill the characteristics or the indicators to claim good governance or democracy – not within the party and not within the country.

<p>This thesis is a qualitative study based on interviews conducted in early 2007 and aims at getting an understanding of the political environment from an opposition party’s point of view in Northern Sudan.</p><p>The study is also trying to illustrate how good governance and democracy are building on each other and that good governance is a pre-requisite for democracy. In this perspective</p><p>Sudan has a long way to go. The main assumption is that women are key to good governance and internal democracy and a democratic society. If the party excludes women, it can not be representative, participatory or equitable and inclusive.</p><p>The thesis is therefore looking at the structures of one opposition party, the Umma Party, and women’s political participation in the party. This description is then analysed in light of Good Governance’s characteristics of participation, representativeness, equity and inclusiveness in the political society arena. The following questions were asked and answered:</p><p>• What are the basic features of the political environment within which Sudanese opposition parties operate?</p><p>• What are the leadership structures and decision making processes of the Umma Party in North Sudan?</p><p>• How do women access these structures and processes?</p><p>The main finding is that the Umma Party and Sudan do not fulfill the characteristics or the indicators to claim good governance or democracy – not within the party and not within the country.</p>

Magister Artium - MA / This thesis explores how the hijab fashion market has emerged in Cape Town and how Capetonian Muslim women are appropriating hijab fashion as a means of redefining themselves as Muslim South Africans instead of ‘Cape Malays’, the ethnic label given to Muslims in the Western Cape during the apartheid era. I argue that through self stylisation Cape Malay women are performatively rejecting the ethnicisation of Islam during apartheid. I show that ‘Cape Malay’ women are using hijab fashion to perform their ‘Muslimness’ in order to claim a positive and legitimate spot in the ‘rainbow nation’ as Muslims as a religious-cultural category, and not as ‘Malays’, an ethnic category, while simultaneously claiming their belonging to the global umma (Muslim community)

L’objectif de l’étude consiste en l’analyse de l’organisation administrative du bureau de l’agriculture de la province d’Umma à l’époque de la Troisième Dynastie d’Ur. La comparaison avec la situation qui prévaut dans la province méridionale de Girsu-Lagaš montre que le secteur agricole d’Umma est environ cinq fois moins important que de sa voisine.<p>L’étude identifie les districts agricoles de la province d’Umma et leurs responsables. Elle définit en outre le nombre de charrues utilisées pour cultiver les terres arables de l’état ainsi que leur répartition par district.<p>Elle propose enfin dans un deuxième volume une prosopographie des administrateurs de domaines agricoles et des laboureurs. / Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished