No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1993.

No description available.

This thesis is, as its title duely indicates, an attempt to establish and describe the facts or events of an aspect of the public life of Ibn Taymiya (661-728), namely, his mihan or the trials and tribulations he underwent apparently due to the stands he took on certain dogmatic issues of his time. This thesis is divided into two chapters: the first tries to determine the originality of the sources in relation to each other as well as in relation to the mihan -- and their reliability; in all eighteen sources are dealt with. The second chapter tries to reconstruct a plausible account of the mihan on the basis of the knowledge acquired of the sources.

<p>This thesis explores attitudes of Christians toward Islam and Muslims in Spain in the sixteenth century and intends to destabilize Islam's traditional place as adversary in Early-Modern Spanish history. My research aligns itself with and employs new trends in historiography that emphasize dissent and resistance exercised by individuals and groups at all levels of Spanish society in order to complicate popular notions about the extermination of Islam in Spain. I argue that within Spain there was, throughout the sixteenth century and after the expulsion of the Moriscos in the early seventeenth century, a continued interest in the religion and culture of Islam. I show that, far from isolating itself from Islam, Christian Spain was engaged with Muslims on multiple levels. The voluntary and involuntary migration of Spaniards to Muslim lands, for many emigrants of Christian decent, led to the embrace of a multicultural, multireligious, polylingual and polyethnic reality along the Mediterranean that was contrary to Spanish Counter-Reformation ideology. The dissertation includes textual examples from sixteenth-century Spanish and colonial "histories," and works by Cervantes, to support the argument that this official ideology, which has dominated historiography on this period, does not reflect much of the Spanish experience with non-Christians within and without its borders. My goal is to expose a context within the field of Early-Modern Peninsular studies for alternative forms of discourse that emphasize toleration for religious and cultural difference, interfaith and intercultural dialogue and exchange, and a basic interest in and curiosity about Islamic ways of life.</p> / Dissertation

In this thesis I explore performances of empowerment in the work and artistic persona of Londonbased hip hop duo Poetic Pilgrimage. By using intersectionality, critical race and performance theories, I sketched a possible reading of their performance of religion in the complex context of their positionality as black, british, women, muslim converts and performing artists. I looked specifically at how performance shapes possibilities of cultural and religious interpretations of race, religion, nationality, gender and the arts. The question that guides me is: how do they shape their Empowerment with their Performance? After becoming familiar with the material, I realised that one way of answering this question is by looking into how they relate to an intersectional idea of Empowerment, namely how they relate to race and gender in their islamic art (religion/occupation/class) and how Empowerment is directly connected with Performance, it is the Performance that enables their Empowerment: artistic Performance that shapes their ethnographic Performance of muslimness, womanhood, black womanhood, muslim womanhood, women artistry, britishness, etc. So in this text, it is their Performance of categories and themes that constitute strategies and processes or Empowerment. My focus of Empowerment is on representation, which makes me define Empowerment as the act of learning to Love yourself and others in positive ways. This is inspired in the work of Audre Lorde. And it is reflected in Poetic Pilgrimage's own stance, as revealed by the opening statement of this thesis, We have no LOVE OF SELF. My focus on Performance means that I distance myself from constructs of identity markers that are not sensitive to construction and deconstruction. My underlying approach is to reflect on how Poetic Pilgrimage are and have been constructed by deconstructing them, question them. Taking into account that I cannot not think intersectionally, all themes under scrutiny here deal with ways in which Poetic Pilgrimage expose, explore and create islam and the arts of Performance to forge possibilities of Empowerment, in a way that I attempt to research all categories intersected. In the first thematic chapter (black european islam), emphasis is put on race and in the second thematic chapter (modesty is the new cool), focus turns to gender, though understood in relation to each other and to other categories, such as nationality, class, occupation, ethnicity. In terms of material, I focus on the final product (on stage/videoclips), having Poetic Pilgrimage's Performance on facebook as public artistic persona as a framework for the event of artistic Performance itself. Performing self, or everyday life Performance using artistic means is the trade mark of hip hop culture, which Poetic Pilgrimage are a part of.

Since 2011, Egypt has been in a state of chaos and instability. During this time women have suffered disproportionality in comparison to their male counterparts. However, the poor state of affairs for women did not begin after 2011; while women have slowly gained more rights during the last decade, Egypt’s commitment to gender equality has always fallen short. This paper investigates the current state of affairs for women’s rights in Egypt, especially in wake of the 2011 Revolution, and asserts that the poor quality of women’s rights is a result of a battle for power between the military and Islamic politicians, specifically the Muslim Brotherhood. It then analyzes the possibility of a better future for Egypt through an examination of Turkey because it is a secular Islamic state, which has recently reduced military power and increased democratic inclusion in politics. Ultimately, the potential for dramatic improvement in women’s rights in Egypt would necessitate a significant cultural shift, as well as greater inclusion in government—both of which are unlikely given the current state of Egyptian culture and politics.

Through a comparative study of two Atlanta full-time Muslim parochial schools, this study examines Muslim approaches to Islamic education by analyzing school leaders' secular and religious goals, their main obstacles and concerns, and what they believe the best practices are. The study explores leaders’ visions of socialization and community development by juxtaposing findings from two schools. In order to answer the aforementioned questions, this study 1) assesses national trends in K-12 Islamic parochial schools across the United States through related research, 2) engages Muslim leaders from both institutions through semi-formal interviews, and 3) supplements findings through an extended period of participant observation.

Lygybės prieš įstatymą, teisės apsaugos ir nediskriminavimo principai yra laikomi žmogaus teisių pamatinėmis normomis, kuriomis turi būti grindžiama teisės sistema. Lygybė reiškia, kad visi žmonės gimta laisvi ir lygūs, turi tokias pačias teises, yra vienodai gerbiami ir vertinami tiek šeimos, tiek ir visuomeniniame gyvenime. Vadovaujantis lygybės principu, visi žmonės yra lygūs savo prigimtinėmis teisėmis bei orumu, todėl niekam neturėtų būti paneigtos žmogaus teisės dėl tautybės, etninės kilmės, rasės, religijos, lyties, amžiaus, kalbos, seksualinės orientacijos, negalios, politinių ir kitų pažiūrų, bei remiantis kitais diskriminaciniais pagrindais. Lygybės principas yra neatskiriamas nuo nediskriminavimo principo, kuris jį papildo, bei sudaro bendrą ir pagrindinį žmogaus teisių principą. Nediskriminavimo principas iš tiesų reiškia, kad turi būti lygios teisės tarp vyrų ir moterų visose gyvenimo srityse. Nors žmogaus teisių apsauga sulaukia vis didesnio dėmesio tarptautinėje bendruomenėje, tačiau,vis tik išlieka susirūpinimas dėl moterų teisių apsaugos, kadangi ne visada tarptautiniai žmogaus teises ginantys dokumentai yra pajėgūs užtikrinti vyrų ir moterų lygiateisiškumą, o moterų teises ginantys dokumentai nesulaukia pakankamo musulmoniškų šalių pripažinimo, ypač tose srityse, kurios glaudžiai susijusios su musulmonų religijos ir kultūros aspektais. Magistriniame darbe bus kompleksiškai išanalizuotas lyčių lygybės principas šeimos teisiniuose santykiuose... [toliau žr. visą tekstą] / Equality before the law, protection of the rights and non-discrimination are considered as core set of human rights norms and must form the whole legal system. Equality means that all people are born free and equal, have same rights and are equally respected and valued both in family and society. In accordance with the principle of equality of all people are equal in their natural rights and dignity, so no one should be denied human rights on grounds of nationality, ethnicity, race, religion, gender, age, language, sexual orientation, disability, political or other opinion which are based on other discriminatory basis. The principle of equality is inherent in the principle of non-discrimination which it complements and includes general and basic human rights. Non-discrimination principle in fact implies that there must be equality of rights between men and women in all spheres of life. Although the protection of human rights receive growing attention in the international community, however, there is still a concern for women's rights, as not always protecting international human rights and not always welcomed by Muslim countries, especially in areas that are closely associated with the Muslim religion and culture. This master's thesis will be analyzing a comprehensive gender equality in the legal family relations at the international level which is based on Sharia law. It will be focusing on the situation of women in the legal assessment of family relationships through... [to full text]

L'étude du portrait de la femme maghrébine dans trois romans de Ben Jelloun révèle trois vies d'enfant, d'adolescente et de femme très différentes quant à la condition féminine. Il y a une émancipation progressive entre les portraits qui peut s'expliquer par le fait que les romans se déroulent dans des cultures et à des époques différentes, mais aussi par les intentions féministes de l'auteur. / The study of the image of the Maghrebi woman in three novels of Ben Jelloun reveals three very different kinds of childhood, adolescence and adult lives. There is a progressive emancipation between the portraits, which is partly due to the differences in time and setting, but also to the feminist intentions of the author.

The core of the thesis investigates the role of education in the engendering of cultural change and leadership among a select group of a powerful 'first generation' of Arab women; specifically, the role of dual educational/cultural experiences, both Arab and Western. The broader aim of the study is to analyze the merging of cultural traditionalism and modernity and how dual education has enhanced the ability of women, especially Arab women, to become leaders in their professional careers, and within their respective communities, whilst still maintaining strong ties to their culture, religion and traditions, albeit to varying degrees. The writer has chosen to investigate the association between cultural identity and educational experience of elite educated Arab women, through a small sample, who have had exposure to both Western and Arab educational systems at different points in their lives. The researcher's heritage has led to a fundamental ideological interest in the coexistence of traditionalism and modernisation and whether the two can complement one another. There are now a significant number of Arab women who have had the privilege of education and exposure to the two types of systems. Yet, gender constraints and predefined gender roles still very much dictate the socio-cultural contexts in which such women have to operate. The patriarchal 'system' is omnipresent in the West as well as in the Arab world. The challenges the writer has faced even as a 'Western' Arab to reconcile tradition and intellectual and educational exposure has served as a greater impetus for this investigation. The investigation and the intent of this thesis as described above, is to test the preliminary hypothesis that, in the context of elite Arab women, their exposure to both West and Arab educational cultures is germane to their potential for influencing female professional development. How their educational experiences have influenced their own identities and their ability to adhere to the gender roles prescribed is of significant interest. What influence has such education had on these women's prospects for instituting and pioneering change in their respective societies and professions? Is the synergy of certain aspects of modernity and tradition possible? The general conclusion is that it is.