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1
Palewai, Muhammad Salman. "Messages of da‘wah for non-Muslims in the novel Ayat-Ayat Cinta." al-Irsyad: Journal of Islamic and Contemporary Issues 7, no. 1 (June 22, 2022): 757–66. http://dx.doi.org/10.53840/alirsyad.v7i1.233.
Full textAbstract:
This study examines the message of da‘wah to Non-Muslims in a novel entitled Ayat-Ayat Cinta by Habiburrahman El Shirazi. This study is qualitative research with an internal analysis approach (content analysis) which attempts to identify how a novelist inculcates messages of da‘wah in writing, specifically da‘wah towards non-Muslims along with messages of any aspect that the novelist wants to convey. The results of this study found that the method used by Habiburrahman El Shirazi is by featuring some non-Muslim characters in the novel such as the family of Mr. Boutros Rafael Girgis, (Maria, Yosoef, Mr. Boutros, Madame Nahed) and Alicia, a journalist, who is from the United States. Through these characters, he included critical topics of discussion in the Islamic point of that are widely misunderstood by some non-Muslims namely the role of women in Islamic teachings, relations between husband and wife, the mixing of non-mahram men and women, to how Islam functions as a guide and provides blessings to the community be it Muslim or non-Muslim. Similarly, through the plot of the story, the author of the novel conveys the Islamic message on the relationship between Muslims and non-Muslims. It is hoped that this study shall open more minds to the fact that da‘wah can be conveyed effectively through writing and works of literature.
2
Auliani, Dian, and Angga Pusaka Hidayat. "Harmoni Antar Umat Beragama di Banten." EL-FIKR: Jurnal Aqidah dan Filsafat Islam 4, no. 2 (December 4, 2023): 114–27. http://dx.doi.org/10.19109/el-fikr.v4i2.19842.
Full textAbstract:
Lebak is one of the multicultural regencies in Banten, just like in religion. In Lebak, many adherents of different faiths exist, but inter-religious harmony is maintained, and minimal conflict exists. One example is in the Jatimulya area, Rangkasbitung, Lebak, Banten. In the Lebak district, the majority of the population embraces Islam. But in Jatimulya, there is a place of pilgrimage for Catholics, namely Gua Maria Bukit Kanada, which is currently being used as a tourist destination. Many people visit every Catholic holiday celebration, Maria Bukit Kanada Cave; even people from outside Lebak come to Maria Bukit Kanada Cave. So far, there have been no conflicts between the people of Lebak Regency, Muslims, and the Catholic community or visitors to Maria Bukit Kanada Cave. This research aims to discover how the practice of acceptance is carried out by the Muslim community in the Lebak district, especially the Jatimulya area, to maintain inter-religious harmony and how Catholics do it to be accepted in a Muslim-majority environment. The method used is descriptive qualitative with data collection techniques through literature review. Based on the research results, inter-religious harmony in the Jatimulya, Rangkasbitung, and Lebak areas was caused by the community believing in their religion and respecting other people's religions. In addition, three things can be used as indicators of inter-religious harmony: tolerance, equality, and cooperation. And, of course, the inter-religious harmony policy issued by the Regional Government also contributes to maintaining inter-religious harmony.
3
Gourlay, William. "SHARING SACRED SPACES IN THE MEDITERRANEAN: CHRISTIANS, MUSLIMS, AND JEWS AT SHRINES AND SANCTUARIES." Levantine Review 1, no. 2 (December 12, 2012): 216. http://dx.doi.org/10.6017/lev.v1i2.3090.
Full textAbstract:
Review of:Sharing Sacred Spaces in the Mediterranean: Christians, Muslims and Jews at Shrines and Sanctuaries. By Dionigi Albera and Maria Couroucli (editors), Indiana University Press, 2012, Cloth, 288 pp. $70.00 ISBN 9780253356338
4
Armijo, Jackie. "Review Essays." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 89–97. http://dx.doi.org/10.35632/ajis.v23i3.1599.
Full textAbstract:
Books Reviewed: Sachiko Murata, Chinese Gleams of Sufi Light: Wang Taiyu’s“Great Learning of the Pure and Real” and Liu Chih’s “Displaying theConcealment of the Real Realm.”Albany: SUNY Press, 2000; Maria Jaschokand Shui Jingjun, The History of Women’s Mosques in Chinese Islam: AMosque of Their Own. Richmond, UK: Curzon Press, 2000; Jean A. Berlie,Islam in China: Hui and Uyghurs between Modernization and Sinicization.Bangkok: White Lotus, 2004; Sheila Hollihan-Elliot, Muslims in China.Philadelphia: Mason Crest Publishers, 2006.With a population conservatively estimated at 20 million (and, according tosome sources, as high as 50 million), the Muslims of China remain one ofthe least studied and most misunderstood Muslim communities in theworld. After decades of relative neglect, however, over the past few yearsseveral books have been published that seek to shed light on differentaspects of the historic, religious, and contemporary lives of China’s Muslims.This review essay will survey four recent works written by a wide range ofscholars.Research on Islam in China has been hindered by many factors, includingthe difficulty of gaining expertise in both Chinese studies and Islamicstudies, learning both modern and classical Chinese and Arabic, the longstandingprejudices of Han Chinese scholars regarding the country’s minoritypeoples, together with the similarly long-standing prejudices of manywestern scholars regarding Islam. The earliest major work on the Muslimcommunities of China was published in 1910, by Marshall Broomhall of theChina Inland Mission. Titled Islam in China: A Neglected Problem, its mainpurpose was to educate Christian missionaries in China about the location,customs, and history of the indigenous Muslims in order to facilitate proselytizationactivities among them ...
5
Ku, Samuel C. Y. "Colonialism, violence and Muslims in Southeast Asia: The Maria Hertogh controversy and its aftermath." Asian Ethnicity 12, no. 2 (June 2011): 226–29. http://dx.doi.org/10.1080/14631369.2011.571839.
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Dobbs, Stephen. "Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and its Aftermath." Immigrants & Minorities 29, no. 1 (March 2011): 142–45. http://dx.doi.org/10.1080/02619288.2011.552238.
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7
Aljunied, Syed Muhd Khairudin, and Loh Kah Seng. "Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and its Aftermath." Journal of Social Issues in Southeast Asia 25, no. 2 (October 31, 2010): 288–91. http://dx.doi.org/10.1355/sj25-2g.
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8
Kersten, Carool. "Colonialism, violence and Muslims in Southeast Asia: The Maria Hertogh controversy and its aftermath." Contemporary Islam 4, no. 3 (January 9, 2010): 363–65. http://dx.doi.org/10.1007/s11562-009-0110-2.
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Gal, Tamas S., NourEldin Abosamak, Fariha Tariq, Nevena Skoro, Rana Ramadan, and Asmaa Namoos. "Abstract A021: Cancer disparities among Muslim women: Population identification by name." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (January 1, 2023): A021. http://dx.doi.org/10.1158/1538-7755.disp22-a021.
Full textAbstract:
Abstract Background: A total of 3.5 million American Muslims live in the United States (US), representing 1% of the total population. Over 50% of American Muslims are foreign-born [1]. Racially, American Muslims are very diverse religious groups in the US with no majority race, split as 25% Black, 24% White, 18% Arab, 18% Asian, 7% mixed race, and 5% Hispanic [2]. In terms of origin, Middle Eastern Countries represent 41% of the entire Muslim community in the US [3]. In the last two decades, the population growth trajectory of the American Muslim community has been doubling; the projection was 2.6 million (0.8 %) in 2010 and is expected to be 6.2 million (1.7%) in 2030 [4]. Virginia has the second-largest Muslim population in the US by the percentage of the population, with an estimated 2.7% [2]. Much of that population is concentrated in Northern Virginia and the Richmond Area [5]. Our previous work showed that Muslim women seek cancer care at an advanced stage. However, we had a limitation in identifying Muslim women in the VCU health system as most Muslims do not share their religion at registration [6]. We created an algorithm to identify Muslim patients by name to address this issue. Methods: Identifying patient populations by name has been done by the North American Association of Central Cancer Registries (NAACCR) to better identify Hispanic populations. Their algorithm uses family names and county of residence information [7]. Our algorithm uses Names only at this time. We used a collection of Middle-Eastern names from a publicly available database [8]. We excluded names frequently used in the United States; examples include Maria, Sarah, and Daniel. Then we used the Names in the database to heuristically identify patients with Middle-Eastern origin. Results: We identified 165 female Muslim cancer patients between 2012 and 2021 at VCU Health System, a 260% improvement compared to our previous work without the new identification algorithm. Similar to our previous work, the extended cohort shows that Muslim women are diagnosed with late-stage breast cancer more frequently than non-Muslim women (20% vs. 14%, p-value = 0.04). Conclusion: Our algorithm to identify Muslim patients made a difference in the patient cohort size, making it possible to do a more robust analysis and draw statistically significant conclusions. Future work: Our algorithm needs further improvement. Currently, we are focusing on Middle-Eastern names, we plan to be more inclusive with additional Muslim majority areas. Citation Format: Tamas S. Gal, NourEldin Abosamak, Fariha Tariq, Nevena Skoro, Rana Ramadan, Asmaa Namoos. Cancer disparities among Muslim women: Population identification by name [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr A021.
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SALIKHOVA, Leila B. "MARIE BENNIGSEN BROXUP ABOUT THE ANTI-SOVIET UPRISING OF 1920-1921." Herald of Daghestan Scientific Center of Russian Academy of Science, no. 82 (September 30, 2021): 30–38. http://dx.doi.org/10.31029/vestdnc82/5.
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The article examines the study of well-known political scientist and historian, who was a leading expert in the study of the history of Muslims of the Caucasus and Central Asia, Maria Bennigsen Broxup, dedicated to the anti-Soviet uprising of 1920-1921 in Daghestan and Chechnya. It is shown that this struggle was waged between two opponents - conservative Muslims and the Red Army. It is marked points that attracted the attention of a foreign researcher - the "mistakes" committed by the Red Army in relation to the local population and entailing an uprising, equipment and readiness for hostilities of the opposing sides, military operations in the territory covered by the uprising, cruelty and courage of opponents, etc. This work presents the view of a foreign author on events that took place in the border territories of Russia, complements the material of native researchers.
11
Jacka, Tamara. "Chinese Women Organizing: Cadres, Feminists, Muslims, Queers. Ping-Chun Hsiung , Maria Jaschok , Cecilia Milwertz , Red Chan." China Journal 48 (July 2002): 200–203. http://dx.doi.org/10.2307/3182458.
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12
Gladney, Dru C. "The History of Women’s Mosques in Chinese Islam." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 111–13. http://dx.doi.org/10.35632/ajis.v23i3.1605.
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This remarkable collaboration of primarily Maria Jaschok and Shui Jingjun(with contributions from nine other mostly Muslim Chinese women who areduly acknowledged), contains a wealth of information on a subject that most scholars of Muslim communities have never considered or perhaps evenimagined: the existence of bona fide women’s mosques in China. Throughpainstaking historical, archival, interview, and field research, the authors layout a convincing argument that such mosques have existed in China and continueto experience a “rapid increase” (p. 15), at least since the late Mingdynasty (sixteenth to seventeenth centuries), proliferating in northern China’scentral plains region (mainly Henan, Hebei, Shandong, and Anhui) during theQing emperor Jiaqing’s reign (1796-1820) (pp. 67-69).This work sheds light on “how women [in China] engendered and sustainedfaith, aspiration and loyalties under often challenging conditions” (p.5) – which is putting it mildly. Strenuously caught between Confucian,Islamic, and patrimonial requirements, they developed an institution of learningand cultural transmission perhaps unique to the Muslim world. While theauthors never fully address why “women’s mosques” and madrassahs developedso fully in China (and almost nowhere else), they do richly demonstratethe extraordinarily important role these religious and educational centershave played in preserving and promoting Islamic understanding amongChina’s Muslims, known as the Hui national minority (with a year 2000 populationof approximately 9.8 million, out of a total 20.3 million Muslims inChina, according to the especially accurate PRC state census).While the authors claim these women’s “prayer halls” (the Chinese termis ambiguous) and the women who lead them are fully-fledged ahongs orimams (again, the Chinese term, like the Arabic and Persian equivalents, isnot clear about the teacher’s actual status), the issue here is whether they haveany authority over men. Since they clearly do not, ahong should be taken inits more general sense of “one possessing advanced Islamic knowledge” ortraining, and does not imply institutionalized authority beyond the sphere ofwomen (and children, which in most instances includes boys). Nevertheless,it is significant that they have such organized authority, training, and separateprayer halls or mosques among themselves ...
13
Tekelioglu, Ahmet Selim. "The Practice of Islam in America: An Introduction." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 108–11. http://dx.doi.org/10.35632/ajiss.v35i3.491.
Full textAbstract:
Since September 11, American Muslim identities, political views, sensi- bilities, and even private lives have been studied by academics, pollsters, government agencies, and think tank researchers. This renewed interest on the nexus of religious and national identity has produced a vast volume of publications, cross-cutting each social science discipline and thematic re- search area. Some are even available online, such as #islamophobiaisracism syllabus, #BlackIslamSyllabus and ISPU’s Muslim American Experience Bibliography page. What is often lost in this conversation, however, are the nuances that influence everyday lives of American Muslims and their practice of Islam. Situated within religious studies and Islamic studies scholarship and speak- ing to a broad disciplinary array, the edited volume The Practice of Islam in America: An Introduction is a much-needed contribution to the scholarship on Islam and American Muslims. The book’s editor, prolific and prominent scholar and historian of Is- lam in America, Edward Curtis IV, explains the goals of the book in this sentence: “This book is driven by the desire to provide clear answers to es- sential, and basic, questions about how observant Muslim Americans prac- tice Islam…” (2). Importantly, the book delivers on its promise to provide a lived religion perspective (3). While the twelve chapters in The Practice of Islam in America examine distinct practices and themes, the chapters synergize in giving voice to a lived religion perspective on American Muslims’ practices. This approach helps the reader to achieve a healthy distance from the significant but often overly dominant political context that influences discourse on American Muslim life. The book opens with an introductory chapter by Curtis, explaining the rationale and background to the project. The chapter is a good prelude to this rich volume, reflecting Curtis’ years of experience working on Muslim American history and experience. For the non-specialist audience, the in- troductory chapter also provides a broad historical overview of American Muslim history, starting from the slave trade and stretching into contem- porary Islamophobia while covering debates within the diverse American Muslim community. The volume is organized across four thematic parts. Each part includes three chapters, producing a rich, twelve-chapter account. Part I examines prayer and pilgrimage and includes chapters on ṣalāt, dhikr, and ḥajj. Part II explores holidays; individual chapters cover Ramadan and Eid celebra- tions, Ashura, and Milad/Mawlid celebrations. Part III takes the reader into the realm of life cycle rituals with chapters on birth, wedding, and funeral/ death rituals. The concluding Part IV touches on Islamic ethics and reli- gious culture. It examines philanthropy, food practices and engagements with the Qur’an with reference to everyday practices of American Muslims. Curtis explains in his introduction that the volume is intentional in de- veloping a lived religion focus. Moreover, almost all authors give examples for how these practices vary in different branches of Islam (Sunni, Twelver and Isma‘ili/Bohra Shi‘i communities) as well as for multiple ethno-racial demographic groups that make up the deeply pluralistic Muslim American fabric. Contributors should be applauded for producing chapters that are ethnographically rich, thematically diverse, and attentive to multiple sites and dynamics. Chapter 1 moves through multiple vignettes that involve ṣalāt, the Muslim ritual prayer. Rose Aslan’s vivid descriptions of the lives of Ameri- can Muslims and her ability to walk the reader along not only the basics of the prayer but also the nuances among individuals with diverse ethno-racial and socioeconomic backgrounds and the post-September 11 securitization of ṣalāt is refreshing. Rosemary R. Corbett’s chapter on dhikr—“medita- tive and sometimes joyous religious litanies,” to use the definition offered by Curtis in the introductory chapter (6)—is a comparative study of three related groups, each springing from the Turkish Halveti Cerrahi order. The historical account around the creation of these groups is helpful especially because one of these figures, Tosun Bayrak of the Spring Valley Halveti Cerrahi order, recently passed away. In the next chapter, Hussein Rashid skillfully walks the reader through the meaning, rites, and politico-eco- nomic realities surrounding ḥajj, the pilgrimage to Mecca in Saudia Arabia. His chapter helps to familiarize the readers with complexities of ḥajj. Part II of the book begins with Jackleen Salem’s nuanced and vivid account of Ramadan, Eid al-Fitr, and Eid al-Adha. In testament to the volume’s attention to inclusivity, Michael Muhammad Knight’s chapter on Ashura is a vivid and informative account of this most popular Shi‘i commemoration. This chapter is less ethnographically driven than other chapters preceding it, perhaps to the advantage of the common reader who learns a great deal about early Muslim history and the background to the Sunni-Shi‘i split. The same is true also for Marcia Hermansen’s chapter on Milad/Mawlid celebrations recognizing Prophet Muhammad’s birth. The chapter strikes a balance between academic information on the subject and a thick description of these ceremonies. She provides a superb account of major debates and disagreements within the Muslim community sur- rounding these celebrations for the benefit of the uninitiated reader. In the first chapter of Part III, Maria Curtis explores birth rituals ranging from baby-showers to naming a child to postpartum complexities faced by moms within the American Muslim community. Her chapter is noteworthy in producing a much-needed addition to these underexplored topics. Juliane Hammer’s chapter on weddings is an exploration of not only ceremonial aspects of marriage but also legal approaches to marriage in America through a rich ethnographic account of three distinct weddings. She gives due attention to textual and Qur’anic interpretations on love and mercy by American Muslims. Her chapter is among those that provide the common reader with a nuanced view of the scholarship on the theme that is under exploration. The same is true for Amir Hussain’s chapter on Muslim funerals. Speaking from within a few funeral processions in southern Cali- fornia, as well as a brief description of the funeral ceremony of Muhammad Ali, Hussain explores the rites of death and burial in the American Muslim landscape.The first chapter of Part IV, by Danielle Witman Abraham, examines philanthropy and social giving in the American Muslim community. The chapter explains the norms in Sunii and Shi‘i communities, including concerns about domestic vs. international giving. Chapter 11, by Magfirat Dahlan, delves into American Muslims’ food consumption choices. She explores the fluid categories of permissible and impermissible food as well as ethical vs. non-ethical food as perceived by her respondents. The final chapter of the book is by Mona Ali and focuses on the Qur’an and how American Muslims engage with Islam’s holy book. Her approach provides a concise and effective summary of the Qur’an’s role in life cycles, identity formation and internal conversations among American Muslims. While the individual chapters’ focus on specific contexts and ethno- graphic accounts is very helpful, some chapters leave the reader with a sense of incompleteness due to the brief attempt to cram information on the broader context in the last two pages of each chapter. For example, in Chapter 1, Rose Aslan invokes the American Muslim debate around cre- ating gender equity in mosques and the third space wave but cannot do justice to the multifaceted conversations and developments around this issue. Chapter 4 by Jackleen Salem also suffers from trying to deliver too much. Salem’s concluding section, “Eid as an American Holiday,” fails to mention the heated debates that defined the “White House Iftar” dinners during President Obama’s presidency. These kinds of omissions create a kind of wedge between the complexities that arise in the everyday practice of Islam and the volume’s broader reflections. Chapter 9, by Amir Hussain, details Muhammad Ali’s funeral but does not fully engage with the debates and choices that marked the funeral. One wonders too if inclusion of other dhikr practices adapted by American Muslim followers of the Tijaniyya or the Ba‘Alawi sufi networks could have been helpful to give voice to dhikr practice in Chapter 2, out- side the Halveti Jerrahi context. Another theme that is neglected lies in the chapter on philanthropy, which does not mention what are often heated debates within American Muslim communities on the jurisprudence (fiqh) of giving to non-Muslims as well as whether certain service organizations (such as those serving students or social justice needs) are zakāt-eligible.There are practices that are left out as well. Du‘a Kumayl, practiced by Shi‘i Muslims on Thursday evenings similar to mawlid ceremonies, is not mentioned in the text. It would have been enriching to include this practice of reading a prayer that is traced to Prophet Muhammad’s cousin and one of the four great caliphs, Imam Ali. Finally, the choice to not cite online resources with their full web ad- dresses seems like an odd choice for a volume this rich in content. The lack of a full pathway in many instances makes it difficult for researchers to access information. These slight omissions notwithstanding, The Practice of Islam in Amer- ica: An Introduction is a great resource for instructors to use in introducto- ry courses in religious studies and American Muslim studies programs, as well as a good supplementary text for anyone teaching Islam in interfaith contexts. It delivers on its promise to provide rich narratives on what Is- lam looks like as a lived religion in America. It is highly relevant for those teaching not only on Islam but also on religion generally. The editor as well as the authors deserve recognition for producing a nuanced and insightful volume.
Ahmet Selim TekeliogluAli Vural Ak Center for Global Islamic StudiesGeorge Mason University
14
Tekelioglu, Ahmet Selim. "The Practice of Islam in America: An Introduction." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 108–11. http://dx.doi.org/10.35632/ajis.v35i3.491.
Full textAbstract:
Since September 11, American Muslim identities, political views, sensi- bilities, and even private lives have been studied by academics, pollsters, government agencies, and think tank researchers. This renewed interest on the nexus of religious and national identity has produced a vast volume of publications, cross-cutting each social science discipline and thematic re- search area. Some are even available online, such as #islamophobiaisracism syllabus, #BlackIslamSyllabus and ISPU’s Muslim American Experience Bibliography page. What is often lost in this conversation, however, are the nuances that influence everyday lives of American Muslims and their practice of Islam. Situated within religious studies and Islamic studies scholarship and speak- ing to a broad disciplinary array, the edited volume The Practice of Islam in America: An Introduction is a much-needed contribution to the scholarship on Islam and American Muslims. The book’s editor, prolific and prominent scholar and historian of Is- lam in America, Edward Curtis IV, explains the goals of the book in this sentence: “This book is driven by the desire to provide clear answers to es- sential, and basic, questions about how observant Muslim Americans prac- tice Islam…” (2). Importantly, the book delivers on its promise to provide a lived religion perspective (3). While the twelve chapters in The Practice of Islam in America examine distinct practices and themes, the chapters synergize in giving voice to a lived religion perspective on American Muslims’ practices. This approach helps the reader to achieve a healthy distance from the significant but often overly dominant political context that influences discourse on American Muslim life. The book opens with an introductory chapter by Curtis, explaining the rationale and background to the project. The chapter is a good prelude to this rich volume, reflecting Curtis’ years of experience working on Muslim American history and experience. For the non-specialist audience, the in- troductory chapter also provides a broad historical overview of American Muslim history, starting from the slave trade and stretching into contem- porary Islamophobia while covering debates within the diverse American Muslim community. The volume is organized across four thematic parts. Each part includes three chapters, producing a rich, twelve-chapter account. Part I examines prayer and pilgrimage and includes chapters on ṣalāt, dhikr, and ḥajj. Part II explores holidays; individual chapters cover Ramadan and Eid celebra- tions, Ashura, and Milad/Mawlid celebrations. Part III takes the reader into the realm of life cycle rituals with chapters on birth, wedding, and funeral/ death rituals. The concluding Part IV touches on Islamic ethics and reli- gious culture. It examines philanthropy, food practices and engagements with the Qur’an with reference to everyday practices of American Muslims. Curtis explains in his introduction that the volume is intentional in de- veloping a lived religion focus. Moreover, almost all authors give examples for how these practices vary in different branches of Islam (Sunni, Twelver and Isma‘ili/Bohra Shi‘i communities) as well as for multiple ethno-racial demographic groups that make up the deeply pluralistic Muslim American fabric. Contributors should be applauded for producing chapters that are ethnographically rich, thematically diverse, and attentive to multiple sites and dynamics. Chapter 1 moves through multiple vignettes that involve ṣalāt, the Muslim ritual prayer. Rose Aslan’s vivid descriptions of the lives of Ameri- can Muslims and her ability to walk the reader along not only the basics of the prayer but also the nuances among individuals with diverse ethno-racial and socioeconomic backgrounds and the post-September 11 securitization of ṣalāt is refreshing. Rosemary R. Corbett’s chapter on dhikr—“medita- tive and sometimes joyous religious litanies,” to use the definition offered by Curtis in the introductory chapter (6)—is a comparative study of three related groups, each springing from the Turkish Halveti Cerrahi order. The historical account around the creation of these groups is helpful especially because one of these figures, Tosun Bayrak of the Spring Valley Halveti Cerrahi order, recently passed away. In the next chapter, Hussein Rashid skillfully walks the reader through the meaning, rites, and politico-eco- nomic realities surrounding ḥajj, the pilgrimage to Mecca in Saudia Arabia. His chapter helps to familiarize the readers with complexities of ḥajj. Part II of the book begins with Jackleen Salem’s nuanced and vivid account of Ramadan, Eid al-Fitr, and Eid al-Adha. In testament to the volume’s attention to inclusivity, Michael Muhammad Knight’s chapter on Ashura is a vivid and informative account of this most popular Shi‘i commemoration. This chapter is less ethnographically driven than other chapters preceding it, perhaps to the advantage of the common reader who learns a great deal about early Muslim history and the background to the Sunni-Shi‘i split. The same is true also for Marcia Hermansen’s chapter on Milad/Mawlid celebrations recognizing Prophet Muhammad’s birth. The chapter strikes a balance between academic information on the subject and a thick description of these ceremonies. She provides a superb account of major debates and disagreements within the Muslim community sur- rounding these celebrations for the benefit of the uninitiated reader. In the first chapter of Part III, Maria Curtis explores birth rituals ranging from baby-showers to naming a child to postpartum complexities faced by moms within the American Muslim community. Her chapter is noteworthy in producing a much-needed addition to these underexplored topics. Juliane Hammer’s chapter on weddings is an exploration of not only ceremonial aspects of marriage but also legal approaches to marriage in America through a rich ethnographic account of three distinct weddings. She gives due attention to textual and Qur’anic interpretations on love and mercy by American Muslims. Her chapter is among those that provide the common reader with a nuanced view of the scholarship on the theme that is under exploration. The same is true for Amir Hussain’s chapter on Muslim funerals. Speaking from within a few funeral processions in southern Cali- fornia, as well as a brief description of the funeral ceremony of Muhammad Ali, Hussain explores the rites of death and burial in the American Muslim landscape.The first chapter of Part IV, by Danielle Witman Abraham, examines philanthropy and social giving in the American Muslim community. The chapter explains the norms in Sunii and Shi‘i communities, including concerns about domestic vs. international giving. Chapter 11, by Magfirat Dahlan, delves into American Muslims’ food consumption choices. She explores the fluid categories of permissible and impermissible food as well as ethical vs. non-ethical food as perceived by her respondents. The final chapter of the book is by Mona Ali and focuses on the Qur’an and how American Muslims engage with Islam’s holy book. Her approach provides a concise and effective summary of the Qur’an’s role in life cycles, identity formation and internal conversations among American Muslims. While the individual chapters’ focus on specific contexts and ethno- graphic accounts is very helpful, some chapters leave the reader with a sense of incompleteness due to the brief attempt to cram information on the broader context in the last two pages of each chapter. For example, in Chapter 1, Rose Aslan invokes the American Muslim debate around cre- ating gender equity in mosques and the third space wave but cannot do justice to the multifaceted conversations and developments around this issue. Chapter 4 by Jackleen Salem also suffers from trying to deliver too much. Salem’s concluding section, “Eid as an American Holiday,” fails to mention the heated debates that defined the “White House Iftar” dinners during President Obama’s presidency. These kinds of omissions create a kind of wedge between the complexities that arise in the everyday practice of Islam and the volume’s broader reflections. Chapter 9, by Amir Hussain, details Muhammad Ali’s funeral but does not fully engage with the debates and choices that marked the funeral. One wonders too if inclusion of other dhikr practices adapted by American Muslim followers of the Tijaniyya or the Ba‘Alawi sufi networks could have been helpful to give voice to dhikr practice in Chapter 2, out- side the Halveti Jerrahi context. Another theme that is neglected lies in the chapter on philanthropy, which does not mention what are often heated debates within American Muslim communities on the jurisprudence (fiqh) of giving to non-Muslims as well as whether certain service organizations (such as those serving students or social justice needs) are zakāt-eligible.There are practices that are left out as well. Du‘a Kumayl, practiced by Shi‘i Muslims on Thursday evenings similar to mawlid ceremonies, is not mentioned in the text. It would have been enriching to include this practice of reading a prayer that is traced to Prophet Muhammad’s cousin and one of the four great caliphs, Imam Ali. Finally, the choice to not cite online resources with their full web ad- dresses seems like an odd choice for a volume this rich in content. The lack of a full pathway in many instances makes it difficult for researchers to access information. These slight omissions notwithstanding, The Practice of Islam in Amer- ica: An Introduction is a great resource for instructors to use in introducto- ry courses in religious studies and American Muslim studies programs, as well as a good supplementary text for anyone teaching Islam in interfaith contexts. It delivers on its promise to provide rich narratives on what Is- lam looks like as a lived religion in America. It is highly relevant for those teaching not only on Islam but also on religion generally. The editor as well as the authors deserve recognition for producing a nuanced and insightful volume.
Ahmet Selim TekeliogluAli Vural Ak Center for Global Islamic StudiesGeorge Mason University
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Hasenfeld, Galia. "Gender and Struggle for Identity: the Moriscas in Sixteenth-Century Castile1." Medieval Encounters 7, no. 1 (2001): 79–100. http://dx.doi.org/10.1163/157006701x00094.
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AbstractThe Castilian community of Arcos possessed the second largest concentration of Moriscos in the jurisdiction of the Inquisition tribunal of Cuenca, and offers an excellent case study in which to focus on women's share in the daily struggle to maintain Morisco traditional lifestyle under Christian oppression. Nearly half of the extant trials from Arcos concern women, and as such they enable a partial reconstruction of family structures, kinship relations, and women's activities as well as their social networks. The disappearance of Islamic religious and legal institutions following the forced conversion of Castilian Mudejars (Muslims living under Christian rule) may actually have created a greater opportunity for women to participate in unofficial leadership of crypto-Islamic practices. This article presents the cases of the sisters Beatriz and Maria del Sastre, who drew the attention of "old" Christian neighbors, their Morisco brethren, and eventually the Inquisition.
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Greene, Robert H. "Sharing Sacred Spaces in the Mediterranean: Christians, Muslims, and Jews at Shrines and Sanctuaries, edited by Dionigi Albera and Maria Couroucli." Canadian-American Slavic Studies 49, no. 4 (2015): 517–19. http://dx.doi.org/10.1163/22102396-04904026.
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Simonowitz, David. "Book Review: Sharing Space in the Mediterranean: Christians, Muslims, and Jews at Shrines and Sanctuaries, edited by Dionigi Albera and Maria Couroucli." Journal of Religion in Europe 7, no. 1 (March 31, 2014): 84–86. http://dx.doi.org/10.1163/18748929-00701005.
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Ibad, Mifatakhul Bil. "Perkawinan Beda Agama Perspektif Majelis Ulama Indonesia dan Muhammadiyah." AL-HUKAMA' 9, no. 1 (June 3, 2019): 195–230. http://dx.doi.org/10.15642/alhukama.2019.9.1.195-230.
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This article discusses interfaith marriage law according to the fatwa of the Indonesian Ulema Council and Muhammadiyah. According to the MUI’s fatwa, interfaith marriages are unlawful with the proposition of chapter of al-Baqarah verse 221. While Muhammadiyah believes interfaith marriages are permissible on the basis of al-Maidah verse 5. MUI forbids interfaith marriages because it can lead to conflicts between Muslims and cause unrest in the community. Muhammadiyah allows interfaith marriages because in Islamic history it is known that the Prophet Muhammad was married to a Christian woman from Egypt, namely Maria al-Qibthiyyah. Some of the Companions of the Prophet also married the women of the Book. MUI equates ahlu al-Kitab (Nashrani and Jewish) including the category of polytheists, while Muhammadiyah considers that women from ahlu al-Kitab does not include polytheists as stated in chapter al-Baqarah verse 221. This is because according to Muhammadiyah there are many verses that distinguish between ahlu al-Kitab and polytheism by considering the linguistic analysis in chapter al-Baqarah verse 105 and al-Bayyinah verse 1.
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Gorak-Sosnowska, Katarzyna, and Monika Bartoszewicz. "An expert discussion on male and female experiences of conversion to Islam – socio-pedagogical implications in the European context." International Journal of Pedagogy, Innovation and New Technologies 5, no. 1 (June 30, 2018): 44–49. http://dx.doi.org/10.5604/01.3001.0012.2138.
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This paper is a non-conventional academic paper based on a live discussion organized by the Polish expert on Saudi women’s issues, Professor Anna Odrowaz-Coates (2015, 2016), which took place in The Maria Grzegorzewska University in Warsaw, in June 2018. Two participating experts are known for their conflicting points of view on issues of security and integration of Muslims in Europe. In this exchange of viewpoints, they focussed on the issue of conversion to Islam in Poland and the UK, drawing upon multiple field research experiences they encountered. The main points of reference deal with the conversion of British prisoners whilst in prison and that of Polish women of diverse backgrounds. The impact of new media on the formation of public opinion, dissemination of faith and radicalization is also considered. The expert debate makes a significant contribution towards the socio-cultural and political discussion on culture clash versus coherence, integration and stability in a European context. It also concerns the use of new communication technology for the preservation of peace, radicalization and the elevation of moral panic
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Cardwell, R. A. "The Arts of Intimacy. Christians, Jews and Muslims in the Making of Castilian Culture * By JERRILYNN D. DODDS, MARIA ROSA MENOCAL and ABIGAIL KRASNER BALBALE." Journal of Islamic Studies 21, no. 3 (September 1, 2010): 437–39. http://dx.doi.org/10.1093/jis/etq019.
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Işık, Tuba. "Muslima Theology: The Voices of Muslim Women Theologians, edited by Ednan Aslan, Marcia Hermansen & Elif Medeni." Ilahiyat Studies 5, no. 2 (December 30, 2014): 282–84. http://dx.doi.org/10.12730/13091719.2014.52.119.
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Kreinath, Jens. "Dionigi Albera und Maria Couroucli (Hg.): Sharing Sacred Spaces in the Mediterranean: Christians, Muslims, and Jews at Shrines and Sanctuaries, Bloomington: Indiana University Press 2012, 290 S." Zeitschrift für Religions- und Geistesgeschichte 67, no. 1 (May 20, 2015): 90–94. http://dx.doi.org/10.1163/15700739-90000153.
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Widjaja, Gunawan, and Hadenan Towpek. "The Case of Holywings Bar and Its Existence Upon the Legal and Socio-Political Perspectives in Indonesia." ARISTO 11, no. 1 (August 23, 2022): 98–113. http://dx.doi.org/10.24269/ars.v11i1.5507.
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The case of Holywings Bar is an issue that has garnered public attention following their social media promotions on alcoholic beverage products by including the names of Muhammad and Maria. This case is considered as a sensitive issue in a country with the majority of its population are Muslims. Thus, by the initiative of several community groups, this issue has been reported to the legal apparatus to stop all its operations in Jakarta and other big cities entirely. Based on the issue, this study is conducted to obtain a profound understanding toward the case of Holywings bar and its existence in Indonesia viewed from the legal and socio-political aspects. In discussing the problem of this study, we collect information from various newspapers and other legal and socio-political science publishers as the supporting data. Then, we analyze the datathrough phenomenological approach and draw conclusions believedas the best answer for the problem. Finally, the researchers conclude that the case of Holywings Bar is declared as having violated the law and business licensing regulations for bars that sell alcoholic beverages. According to several experts, the closure of Holywings Bar can be viewed from the legal and socio-political perspectivesrelated to the 2024 presidential election, since the majority of voters for presidential candidates are from Islamic groups who support the closure, and they are closely related to one of the presidential candidates in 2024. Hence, the results of this study are expected to be beneficial toward the development of similar studies in the future.
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Mitra, Sabaree. "IV Book Reviews : PING-CHUN HSIUNG, MARIA JASCHOK and CECILIA MILWERTZ with RED CHAN (Eds.), Chinese Women Organizing: Cadres, Feminists, Muslims, Queers. New York, Berg, Oxford, 2001, xxvi + 332 pp." China Report 39, no. 1 (February 2003): 99–104. http://dx.doi.org/10.1177/000944550303900109.
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Irwansyah, Irwansyah. "Perbedaan Sikap Keberagamaan Antara Masyarakat Islam dan Kristiani di Sumatera Utara dan Frankfurt Am Main Jerman." ISLAMICA: Jurnal Studi Keislaman 9, no. 1 (September 21, 2015): 30. http://dx.doi.org/10.15642/islamica.2014.9.1.30-53.
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<p>This article seeks to reveal differences of religious attitudes between Muslim and Christian communities in North Sumatera and Frankfurt Am Main Germany. This article shows that the relation between Muslims and Christians can be understood to have taken place in two categories, positive and negative. Positive relation can be attested through integrating factors between the two religious communities, while negative relation can be attested through separating factors. In North Sumatera there exist local wisdoms which serve as adhesive factors of Muslim-Christian relation, such as the concept of ‘marga” among Batakese society. Meanwhile, pig either as food or as pet is regarded as a dividing factor together with fanaticism and exclusivism. In Germany, as majority group the Christians are tolerant towards Muslims due to the rule of law in the country. This tolerance becomes an adhesive factor, while mutual suspicion among both Muslims and Christians is raeagrded as dividing factor.</p>
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Irving, T. B. "North African Conferences on Islamic Themes." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 181–84. http://dx.doi.org/10.35632/ajis.v6i1.2706.
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This past spring has seen two important conferences on Islamic topicswhich merit observation.In mid March CEROMDI, or the Study and Research Centre on Ottomanand Morisco Documentation and Information (Centre d'Etudes et deRecherches Ottomanes, Morisques, de Documentation et d'Information) heldthe Fourth International Symposium on Morisco Studies in Zaghwan,approximately 80 km south of Tunis, and in the capital of Tunis itself, inthe Hotel du Lac. This meeting lasted from March 15-19, 1989.The conference was made possible largely due to the enthusiasm ofProfessor Abdeljalil Temimi, of Morisco descent himself, and was inauguratedin the CEROMDI library which Prof. Temimi has built with his own fundsin the Morisco city of Zaghwan. The ceremony was attended by membersof the government and diplomatic corps as well as professors from all overthe Western Mediterranean area. The topics of the symposium covered theart and handicrafts of the Moriscos who were exiled from Spain in 1610,their religious life and the rich legacy they have left in Morocco, Algeriaand Tunisia, as well as in several libraries in Spain itself and elsewhere,such as Paris and Cambridge.Participants came from France, Spain, Portugal, Morocco, Algeria, Egypt,Saudi Arabia, the Unjted States and Puerto Rico. Their papers covered manyfields, such as interpretation of their documents and description of theirheritage. The Spanish delegation was led by the dean of Morisco studiesin that country, Professor Alvaro Oalmes de Fuentes, formerly of the Universityof Oviedo in Asturias and now from the Central University in Madrid: andMikel de Epalza from Alicante. Others were Professor Consuelo LopezMorillasfrom Indiana University, and Maria Teresa Narvaez from theUniversity of Puerto Rico in Ro Piedras. The latter spoke on Mancebo deArevalo, an important yet somewhat mysterious intellectual leader of thepersecuted Muslims of Castile in central Spain in the 1520s and 1530s, almostthe same time as the picaro Lazarillo de Tonnes. Communications were inFrench, Arabic, English and Spanish ...
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Salleh, Badriyah Haji. "Singapore. Colonialism, violence and Muslims in Southeast Asia: The Maria Hertogh controversy and its aftermath. By Syed Muhd Khairudin Aljunied. London and New York: Routledge, 2009. Pp. xx + 189. Maps, Plates, Notes, Bibliography, Index." Journal of Southeast Asian Studies 43, no. 1 (January 3, 2012): 206–7. http://dx.doi.org/10.1017/s0022463411000853.
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Munadi, Muhammad, and Watik Rahayu. "Inculcation Religiosity in Preschoolers Local content curriculum." JPUD - Jurnal Pendidikan Usia Dini 13, no. 2 (November 30, 2019): 201–16. http://dx.doi.org/10.21009/jpud.132.01.
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Millennial era life is a big challenge, humans need a strong footing to face all the problems. Religion is God's guidance that becomes the handle of life and it is important to instill religious beliefs early on. The purpose of this study was to find the cultivation of religiosity in preschool children in Kindergarten Aisyiyah Branch and Kindergarten Santa Maria in Kartasura Regency. This study uses qualitative methods with data collection tools, namely interviews, direct observation, and document analysis. Data validated using triangulation of methods and sources. The results showed that the religiosity of planting in the TK Aisyiyah Kartasura branch had more burdens than in the Santa Maria Kindergarten. While its nature is more balanced between vertical ritual content and horizontal content in TK Aisyiyah Kartasura branches compared to TK Santa Maria. The cultivation of moral education is carried out through a step-by-step process starting with teaching to say and answer greetings (Islam), saying good morning and evening to non-Muslims and inviting children to always pray in every activity. Vertical ritual planting in TK Aisyiyah Kartasura branch has more burden through the practice of prayer, memorizing prayers and memorizing short letters from the Qur'an all in Arabic compared to TK Santa Maria only emphasizes the memorization of prayer in Indonesian.
Keywords: Inculcation religiosity, Pre-schoolers, Local content curriculum
References:
Adams, K., Bull, R., & Maynes, M. L. (2016). Early childhood spirituality in education: Towards an understanding of the distinctive features of young children’s spirituality. European Early Childhood Education Research Journal, 24(5), 760–774. https://doi.org/10.1080/1350293X.2014.996425
Arce, E.-M. (2000). Curriculum for Young Children: An Introduction. (New York: Delmar Thomson Learning.
Banerjee, K., & Bloom, P. (2015). “Everything Happens for a Reason”: Children’s Beliefs About Purpose in Life Events. Child Development, 86(2), 503–518. https://doi.org/10.1111/cdev.12312
Benson, P. L., Scales, P. C., Syvertsen, A. K., & Roehlkepartain, E. C. (2012). Is youth spiritual development a universal developmental process? An international exploration. Journal of Positive Psychology, 7(6), 453–470. https://doi.org/10.1080/17439760.2012.732102
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Davies, T. (2019). Religious education and social literacy: the ‘white elephant’ of Australian public education. British Journal of Religious Education, 41(2), 124–133. https://doi.org/10.1080/01416200.2017.1324758
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Eva L., E. (2013). Introduction to Early Childhood Education. Belmont: Wadsworth.
Fisher, J. (2013). Assessing spiritual well-being: Relating with God explains greatest variance in spiritual well-being among Australian youth. International Journal of Children’s Spirituality, 18(4), 306–317. https://doi.org/10.1080/1364436X.2013.844106
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Henderson, A. K. (2016). The Long Arm of Religion: Childhood Adversity, Religion, and Self-perception Among Black Americans. Journal for the Scientific Study of Religion, 55(2), 324–348. https://doi.org/10.1111/jssr.12262
Holloway, S. D. (1999). The Role of Religious Beliefs in Early Childhood Education: Christian and Buddhist Preschools in Japan. ERCP Early Chilhood Research and Practice, 1(2). Retrieved from http://ecrp.illinois.edu/v1n2/holloway.html
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Rissanen, I., Kuusisto, E., Hanhimäki, E., & Tirri, K. (2018). The implications of teachers’ implicit theories for moral education: A case study from Finland. Journal of Moral Education, 47(1), 63–77. https://doi.org/10.1080/03057240.2017.1374244
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Kessler, Clive S. "Syed Muhd Khairudin Aljunied . Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and Its Aftermath . (Routledge Studies in the Modern History of Asia, number 56.) New York: Routledge. 2009. Pp. xviii, 185. $125.00." American Historical Review 116, no. 4 (October 2011): 1111–12. http://dx.doi.org/10.1086/ahr.116.4.1111.
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Aambø, Arild. "Azra og Maria Gulani: En muslimsk mors kamp." Fokus på familien 47, no. 02 (May 28, 2019): 147–49. http://dx.doi.org/10.18261/issn.0807-7487-2019-02-06.
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Asfiati, Asfiati. "Strategi Muslim Mempertahankan Kerukunan Umat Beragama Sebagai Wujud Nilai Pendidikan Bertoleransi di Graha Maria Annai Velangkanni Sumatera Utara Medan." Darul Ilmi: Jurnal Ilmu Kependidikan dan Keislaman 8, no. 01 (August 11, 2020): 33–48. http://dx.doi.org/10.24952/di.v8i01.2701.
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Religious harmony is talking about the inner atmosphere. Every religion teaches goodness and invites the truth. Muslim strategy to maintain religious harmony as a form of the value of tolerant education around Graha Maria Annai Velangkanni needs to be explored. The research method uses a sociological approach with the type of qualitative research. The subject of the research is the Muslim community who live around Graha Maria Annai Velangkanni Medan, North Sumatra. Data collection techniques through observation, in-depth interviews and discussion group forums. The results of this study indicate that the Muslim strategy to maintain religious harmony as a form of the value of tolerant education around Graha Maria Annai Velangkanni North Sumatra Medan is carried out with the following steps: Building religious harmony with the intentions and awareness of fellow humans. Build social cultures and make cooperation. Hold dialogues and meetings between religious leaders, community leaders and through social and family approaches. Creating an understanding of noble values, cultural values for dialogue in friendly and mutual respect. The motivating factors for the Muslim community to maintain religious harmony as a form of the value of tolerant education around Graha Maria Annai Velangkanni North Sumatra Medan, are: the factor of awareness and mutual raising of fellow creatures created by God. The intention factor to study different cultural and religious customs. Openness factor.
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Benewick, Robert. "Chinese Women Organizing: Cadres, Feminists, Muslims, Queers. Edited by Ping-Chun Hsiung, Maria Jaschok and Cecilia Milwertz. [Oxford and New York: Berg, 2001. xxvi+332pp. Hard cover £42.99, $68.00, ISBN 185973-536-3; paperback £14.99, $23.50, ISBN 185973-541-X.]." China Quarterly 175 (September 2003): 834–36. http://dx.doi.org/10.1017/s0305741003270478.
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The most striking feature of this important project is the excitement that the book is able to stimulate about the theoretical issues involved, about what has been achieved and about what remains to be done. Whether it is possible to describe a women's movement in China is almost beside the point for the ongoing project is so impressive.
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Wadud, Amina. "Book Review: Muslima Theology: The Voices of Muslim Women Theologians. Edited by Ednan Aslan, Marcia Hermansen, and Elif Medenis." Theological Studies 75, no. 4 (November 27, 2014): 951. http://dx.doi.org/10.1177/0040563914548659n.
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Valdés Sánchez, Amanda. "“A Desora Desperto y vio una Grand Claridat”: The Role of Dreams and Light in the Construction of a Multi-Confessional Audience of the Miracles of the Virgin of Guadalupe." Religions 10, no. 12 (November 29, 2019): 652. http://dx.doi.org/10.3390/rel10120652.
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This paper examines the religious proselytizing agenda of the order of Saint Jerome that ruled the Extremaduran sanctuary of the Virgin of Guadalupe since 1389. To this end, I analyze how the Hieronymite’s used literary motifs such as dreams and light in the codex of the Miracles of the Virgin of Guadalupe to create a multi-confessional audience for their collection of miracles. I contend that these motifs were chosen because they were key elements in the construction of a particular image of the Virgin that could appeal to pilgrims of different faiths. Through them, the Hieronymites evoked in the minds of Muslim pilgrims and Christian captives beyond the sea the imagery and rhetoric of Sufi devotional literature and Islamic hagiography, in order to create a vision of the Virgin that was able to compete with the more important Islamic devotional figures: the Prophet, Sufi masters and charismatic saints. Finally, I explore how the possible influence of North African devotional models, such as the Shadhiliyya order or the hagiography of the Tunisian saint, Aisha al-Manubiyya, suggests that the aims of the monastic authors of this Marian miracles collection went far beyond the conversion of Castilian Muslims, aiming at the transformation of the Extremaduran Marian sanctuary of Guadalupe into a Mediterranean devotional center.
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Misnawati, Misnawati, Lazarus Linarto, Petrus Poerwadi, Alifiah Nurachmana, Albertus Purwaka, Patrisia Cuesdeyeni, Paul Diman, and Yuliati Eka Asi. "Sexuality Comparison in Novel Eleven Minutes With Tuhan Izinkanlah Aku Menjadi Pelacur! Memoar Luka Seorang Muslimah." Aksis : Jurnal Pendidikan Bahasa dan Sastra Indonesia 5, no. 1 (June 30, 2021): 1–14. http://dx.doi.org/10.21009/aksis.050101.
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The purpose of this research is to describe the theme of sexuality in the main character, Maria (novel "Eleven Minutes") and Kiran (novel "God allows me to become a prostitute! Memoar Luka a Muslimah"). The theory of comparative literature (comparative literature) will be the analysis knife of this research. Comparative literary theory generally emphasizes the comparison of two or more works from at least two different countries. This research will completely reveal two works from different countries. The findings of the study show: (1) the similarities in the sexuality of the characters Maria and Kiran include: (a) feeling pleasure and innocence when having intercourse; (b) having sex to fulfill biological needs; (c) Confide in each other with guests; (d) a prostitute by profession; and (e) the pay is high. (2) The differences in the themes of sexuality between Maria and Kiran include: (a) the main character Maria's sexual needs are carried out not because of a feeling of disappointment towards God but because they want to know what it is like to have a sexual adventure, while the sexual needs of the main character Kiran are used as the most basic needs because sex is made the main character as an escape from disappointment to God; (b) The main character Maria graduated from high school, while the main character Kiran is a student (c) The end of the story the main character Maria stops being a prostitute, while the main character Kiran remains a prostitute.
Keywords: comparison, comparative literature, sexuality, and themes
Abstrak
Tujuan penelitian ini adalah mendeskripsikan tema seksualitas pada tokoh utama, Maria (novel ”Eleven Minutes”) dan Kiran (novel “Tuhan Izinkanlah Aku Menjadi Pelacur! Memoar Luka Seorang Muslimah”). Teori Sastra bandingan (comparative literature) akan menjadi pisau analisis penelitian ini. Teori sastra bandingan umumnya menekankan perbandingan dua karya atau lebih dari sedikitnya dua negara yang berbeda. Penelitian ini akan mengungkap tuntas dua buah karya dari negara yang berbeda. Temuan penelitian menunjukkan: (1) Persamaan tema seksualitas tokoh Maria dan Kiran meliputi: (a) sama-sama merasa nikmat dan tidak berdosa ketika melakukan hubungan intim; (b) melakukan seks untuk memenuhi kebutuhan biologis; (c) Saling curhat dengan tamunya; (d) berprofesi pelacur; dan (e) bayarannya mahal. (2) Perbedaaan tema seksualitas tokoh Maria dan Kiran meliputi: (a) kebutuhan seks oleh tokoh utama Maria dilakukan bukan karena pelarian rasa kecewa terhadap Tuhan tetapi karena ingin tahu bagaimana rasanya berpetualang seks, sedangkan kebutuhan seks tokoh utama Kiran dijadikan sebagai kebutuhan yang paling mendasar karena seks dijadikan tokoh utama sebagai pelarian rasa kecewa terhadap Tuhan; (b) Tokoh utama Maria lulusan SMA, sedangkan tokoh utama Kiran seorang mahasiswa (c) Akhir cerita tokoh utama Maria berhenti menjadi pelacur, sedangkan tokoh utama Kiran tetap menjadi pelacur.
Kata kunci: perbandingan, sastra bandingan, seksualitas, dan tema
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Remensnyder, A. G. "Beyond Muslim and Christian: The Moriscos' Marian Scriptures." Journal of Medieval and Early Modern Studies 41, no. 3 (October 1, 2011): 545–76. http://dx.doi.org/10.1215/10829636-1363945.
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Sukendar, Yohanes. "PELAKSANAAN DIALOG KEHIDUPAN OLEH UMAT KATOLIK DENGAN UMAT MUSLIM DI PAROKI MARIA DIANGKAT KE SURGA MALANG." SAPA - Jurnal Kateketik dan Pastoral 3, no. 2 (November 1, 2018): 57–69. http://dx.doi.org/10.53544/sapa.v3i2.55.
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Penelitian ini bermaksud untuk mengetahui sampai sejauh mana pelaksanaan dialog kehidupan yang dilakukan oleh umat Katolik dengan umat Muslim. Penelitian ini dilatar belakangi oleh kenyataan bahwa Bangsa Indonesia adalah bangsa yang majemuk baik dari segi suku maupun agama. Maka mau tidak mau setiap yang mengakui diri sebagai Bangsa Indonesia harus hidup dengan sesamanya yang berkeyakinan lain. Bangsa Indonesia ini mayoritas penduduknya beragama Muslim, maka umat Katolik yang merupakan minoritas mau tidak mau harus hidup bersama dengan mereka yang beragama Muslim. Maka umat Katolik dituntut untuk mampu membangun kehidupan yang rukun dengan sesamanya khususnya yang beragama Muslim. Dalam kenyataannya kehidupan bersama itu sering terjadi gesekan antara umat beragama. Pelaksanaan dialog dalam penelitian ini dibatasi pada dialog kehidupan. Dengan dialog kehidupan dimaksudkan kegiatan dialog dalam kenyataan hidup sehari-hari, baik dalam kehidupan biasa maupun hari raya keagamaan Khususnya Natal dan Idhul Fitri maupun hari raya kenegaraan, khususnya 17 Agustus. Pelaksanaan dialog kehidupan yang dilaksanakan oleh Umat Katolik di Paroki Maria diangkat ke Surga, dapat dikatakan cukup baik karena hasil pengolahan data secara keseluruhan dengan menggunakan score menunjukkan hasil 2,30.
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Khan, Mahruq F., and Marcia Hermansen. "Muslim Girl Studies." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 152–55. http://dx.doi.org/10.35632/ajis.v25i4.1448.
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A colloquium on “girl studies,” organized by Marcia Hermansen (director,IslamicWorld Studies) and Laura Miller (professor, Department of Anthropology)took place on 12 April 2008, at Loyola University Chicago.Presently, the study of adolescent females – increasingly referred to as girlstudies – as a separate realm of focus is a contested idea in academe.Supporters claim that girl studies is a worthwhile research domain due to theprior disregard for age within women’s studies and gender within youth studies.Detractors note that the category and boundaries of what is considered a “girl” are unstable and historically and culturally varied. More specifically,such scholars as Sharon R. Mazzarella, Norma Odom Pecora, and CatherineDriscoll have argued that over time, literature, popular reading, and consumerismhave become the means through which the mainstream culture instructsgirls on how to become women. In turn, many girls negotiate their interests,sexual expression, body image, and rites of passage in culturally approvedways. Other girls, however, engage in personal, subjective interpretation byrejecting hegemonic standards of femininity in a post-industrial western worldand often in the context of violence, displacement, and resistance.Loyola’s conference highlighted the impact of mainstream norms andethnocentrism in girl studies by including scholarship from a range ofAmerican and non-American cultural contexts. We investigated how girls’lives are constructed in an era of massive change as communities around theworld experience processes of both globalization and localization ...
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Das, Farida Ahmed, Mahtab Ahmed, and Deepanjana Dutta Das. "Age Changes in Physical Traits among the Adult Maria Muslim Males of Dibrugarh, Assam." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 10, no. 2 (December 2010): 295–300. http://dx.doi.org/10.1177/0976343020100213.
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Abdelghaffar, Alaa. "It’s not about the Burqa: Muslim Women on Faith, Feminism, Sexuality and Race." Middle Eastern Journal of Research in Education and Social Sciences 3, no. 3 (September 30, 2022): 42–46. http://dx.doi.org/10.47631/mejress.v3i3.478.
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This book review presents a brief synthesis of the lived narratives of Muslim women presented in It's not about the Burqa. The review also includes a critical reading of those narratives as well as some linguistic decisions the book editor, Mariam Khan, makes in her adopted representational politics.
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Montenegro, Renan Holanda, and Gustavo De Oliveira Andrade. "“Cantigas de Santa Maria” (Séc. XIII): intersecções entre História e Relações Internacionais | "Cantigas de Santa Maria" (XIII century): intersections between History and International Relations." Mural Internacional 10 (December 2, 2019): e42158. http://dx.doi.org/10.12957/rmi.2019.42158.
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O presente artigo investiga o contexto histórico e político do mundo medieval ibérico sob a perspectiva do Reino de Castela e Leão por meio de uma análise das Cantigas de Santa Maria (CSM), conhecida compilação de conteúdo trovadoresco publicada ao longo do reinado de Afonso X (1252-1284). Questões envolvendo o processo interno de centralização régia, as relações entre cristãos e muçulmanos e o equilíbrio de poder na Península são discutidas de forma mais detida. Com isso, espera-se avançar no debate interdisciplinar entre História e Relações Internacionais.Palavras-chave: Península Ibérica; Afonso X; Cantigas de Santa Maria.ABSTRACTThis article investigates the historical and political context of the medieval Iberian world from the perspective of the Kingdom of Castile and Leon through an analysis of the Cantigas de Santa Maria (CSM), a well-known compilation of troubadour content published throughout the reign of Alfonso X (1252-1284). Issues involving the internal process of royal centralization, Christian-Muslim relations, and the balance of power on the Peninsula are discussed more deeply. With this endeavor, we hope to advance in the interdisciplinary debate between History and International Relations.Keywords: Iberian Peninsula; Alfonso X; Cantigas de Santa Maria.Recebido em 23 abr. 2019 | Aceito em 12 nov. 2019
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Sinno, Nadine. "Caught in the Crosshairs." Journal of Middle East Women's Studies 16, no. 1 (March 1, 2020): 1–18. http://dx.doi.org/10.1215/15525864-8016462.
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Abstract Directed by Saudi Arabian filmmaker Faiza Ambah, Mariam (2015) portrays the struggles of Mariam, a Muslim French teenager who decides to wear the hijab but must contend with her school’s enforcement of a 2004 French law banning religious symbols from public institutions. Mariam must also deal with her liberal father, who opposes the hijab because of his own internalization of Islamophobic narratives that have become widespread in France. Engaging with feminist and cultural studies by such scholars as Saba Mahmood, Mohja Kahf, Lila Abu-Lughod, and Sara Ahmed, this article offers an analysis of Mariam, focusing on the protagonist’s embodied encounters with her teacher, school principal, father, and fellow students. The article argues that by recounting Mariam’s gendered and racialized struggles with forced unveiling, Ambah shifts the discourse on the head scarf from one that focuses on the perceived oppression of Islam to one that highlights the violence of the secular state.
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Hayon, Kaya Davies. "Faiza Ambah's Mariam and the Embodied Politics of Veiling in France." Paragraph 42, no. 3 (November 2019): 333–50. http://dx.doi.org/10.3366/para.2019.0310.
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This article argues that Mariam uses its eponymous heroine's lived and embodied experiences of veiling to explore the impact of French secular legislation on Muslim schoolgirls' everyday lives in France. Interweaving secularism studies, feminism and phenomenology, I argue that the film portrays the headscarf as the primary means by which its protagonist is able to resist male patriarchal authority and negotiate her hybrid subjectivity. I conclude that Mariam offers a nuanced representation of veiling that troubles the perceived distinctions between Islam and secularism, oppression and freedom, and the veil and feminism in France and the West.
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Fitriyah, Lailatul. "Two Strangers in the Eternal City: Border Thinking and Individualized Emerging Rituals as Anti-Patriarchal Epistemology." Religions 14, no. 1 (December 23, 2022): 29. http://dx.doi.org/10.3390/rel14010029.
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This paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue in the Vatican City, Italy. The paper focuses on our survival strategies that took on an interreligious and anti-patriarchal character within our interreligious, Muslim–Christian encounters. The framework of border thinking, as theorized by Maria Lugones and Gloria Anzaldúa, and the concept of emerging rituals proposed by Ronald Grimes, will serve as analytical tools to understand our practices. I argue that our embodied thoughts and practices, as seen from the lenses of emerging rituals and border thinking, represent an anti-patriarchal, interreligious epistemology that questions and deconstructs the hegemonic presence of patriarchal Catholic praxis around us within that specific context.
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Purba, Asra Idriyansyah. "PERANAN MARGA TERHADAP KERUKUNAN BERAGAMA PADA MASYARAKAT KOTA TANJUNG BALAI SUMATERA UTARA." ENGGANG: Jurnal Pendidikan, Bahasa, Sastra, Seni, dan Budaya 3, no. 1 (December 7, 2022): 45–56. http://dx.doi.org/10.37304/enggang.v3i1.7837.
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Penelitian ini bertujuan untuk memberikan gambaran kehidupan beragama dalam masyarakat kota Tanjung balai Sumatera Utara. Masyarakat Tanjung balai merupakan masyarakat yang majemuk yang terdiri berbagai suku dan agama yang rawan terjadi konflik antar agama. Oleh sebab itu masalah konflik antar umat beragam perlu dicari solusi, salah satunya peranan marga dalam meredam konflik antar umat beragama. Fokus permasalahan yang ingin penulis sampaikan dalam penelitian ini ialah “marga” yang mengikat setiap masyarakat suku batak baik yang beragama muslim maupun Kristen yang menjadi perekat kerukunan umat beragama di kota Tanjung balai.
Adapun metodologi dalam penelitian ini penulis menggunakan metode kualitatif dengan bersifat analisis deskriptif yang membuktikan kebenaran yang sesuai kenyataan yang terjadi dilapangan, dan penulis teknik wawancara dan analisa kajian pustaka.
Hasil dari penelitian ini menunjukkan bahwa masyarakat Tanjung balai masih menjunjung tinggi nilai-nilai adat dalam hal ini marga yang menjadi pedoman dalam kerukunan antar umat beragama. Kerukunan dalam masyarakat Tanjung balai sudah ditanamkan sejak lama dan dipraktekan dalam kehidupan sehari-hari , dimana marga memiliki peran yang saling mengikat secara psikologis, saling beriringan menjaga dan melindungi antar umat beragama dan marga juga dapat meredam konflik.
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Karam, John Tofik. "The Construction of Muslim Identities in Contemporary Brazil." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 136–39. http://dx.doi.org/10.35632/ajis.v31i3.1062.
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This sociological study on the plural and often contested construction of Muslimidentities in Brazil contributes to a growing scholarship on Islam and thepolitics of religious difference across the Atlantic. Focusing on two institutionsin São Paulo state – the Islamic Center of Campinas (Centro Islâmico de Campinas)and the Islamic Charity Youth League of Brazil (Liga da Juventude IslâmicaBeneficente do Brasil), located in the Brás neighborhood of São Paulocity – Cristina Maria de Castro’s book frames the negotiation of what it meansto be Muslim in Brazil and in the wider ummah not only with regard to thehistorical longue durée and plural religious field, but also in terms of genderand ethnic politics. By focusing on this “range and diversity of [an] Islamicdiaspora,”1 to use the words of Gayatri Spivak, this book will help “undo thepolitically monolithized view of Islam that rules the globe today.”Based on a doctoral dissertation at the Federal University of São Carlos(UFSCar, São Paulo state) and post-doctoral research at the International Institutefor the Study of Islam in the Modern World (Leiden University), Castro’swork also speaks to the increasing internationalization of the Braziliansocial sciences. During the twentieth century, many sociologists, anthropologists,and others in Brazil were limited by what Andrew Wimmer and NinaGlick-Schiller have criticized as “methodological nationalism,” namely, car-rying out their research within the nation’s boundaries.2 Now based at theFederal University of Minas Gerais, Castro studied Islam in Brazil with regardto not only the transnational networks, imagined or otherwise, of twoMuslim institutions located in São Paulo state, but also the equally far-flungcirculation of orientalist, Islamophobic images that members of these and ...
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DeLaet. "A reply to ‘The production of sexual mutilation among Muslim women in Cairo’, by Maria Frederika Malmström." Global Discourse 3, no. 2 (June 1, 2013): 322–25. http://dx.doi.org/10.1080/23269995.2013.807646.
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Stjernholm, Simon. "Recension av Klas Grinell, Göran Larsson, Maria Löfdahl, Fredrik Skott och Lena Wenner, Röster om hajj." Tidsskrift for Islamforskning 12, no. 1 (September 16, 2018): 134–36. http://dx.doi.org/10.7146/tifo.v12i1.109129.
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I stedet for et abstract kommer her begyndelsen på anmeldelsen:
Trots den centrala betydelse som den årliga muslimska vallfärden till Mecka och Medina tillskrivs av muslimer världen över, finns det inte mycket litteratur som fokuserar på hajj ur ett skandinaviskt perspektiv. Denna publikation, som är ett samarbete mellan tre göteborgska institutioner – Institutet för språk och folkminnen, Göteborgs universitet och Världskulturmuseet – är därför välkommen. (...)
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Kamaruddin, Kamaruddin, Teuku Kemal Fasya, Muhammad Fazil, Andyna Cut, and Brampu Rusdi. "MENCARI IDENTITAS BERSAMA (Studi Komunikasi Lintas Budaya Antara Suku Pakpak dan Suku Singkil di Kabupaten Aceh Singkil)." Jurnal Jurnalisme 10, no. 1 (August 9, 2021): 51. http://dx.doi.org/10.29103/jj.v10i1.4888.
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Penelitian ini berjudul “Mencari Identitas Bersama Studi Komunikasi Lintas Budaya Suku Pakpak dan Suku Singkil di Kabupaten Aceh Singkil” dengan masalah yang ingin dikaji yaitu Bagaimana pola komunikasi lintas budaya antara Suku Pakpak dan Suku Singkil di Kabupaten Aceh Singkil. Penelitian ini bertujuan untuk mengetahui faktor identitas bersama antara Suku Pakpak dan Suku Singkil dalam kontek komunikasi lintas budaya adalah faktor identitas marga, persamaan dalam konteks marga disisi lain etnis Singkil lebih menyembunyikan identitas marga sedangkan etnis Pakpak sendiri lebih menyebutkan marganya. Kemiripan dalam berbahasa interaksi yang digunakan oleh keduanya, akan tetapi yang membedakannya adalah dialek seperti dalam penyebutan huruf “r” didalam bahasa Singkil menjadi terdengar “gh” dalam bunyi “ghaif” dalam huruf hijaiyah. Penelitian ini menggunakan metode kualitatif deskriptif atau penelitian kepustakaan. Adapun sumber data yang digunakan adalah observasi, data-data primer dan sekunder. Landasan teori yang digunakan adalah teori interaksi dan teori identitas sosial. Berdasarkan penelitian yang dilakukan, diperoleh kesimpulan bahwa dalam konteks komunikasi lintas budaya antara Suku Singkil dan Suku Pakpak pada dasarnya mempunyai kesamaan dalam interaksi akan tetapi yang membedakan adalah dialek, mempunyai persamaan marga yang digunakan, Suku Singkil lebih menyembunyikan marganya dengan alasan karena penggunaan marga yang digunakan untuk Suku Pakpak saja, karena mayoritas Suku Pakpak yang ada di Kecamatan Simpang Kanan dan Gunung Meriah adalah Nasrani itulah sebabnya suku singkil tidak mau dianggap dari bagaian mereka karena mayoritas Suku Singkil adalah muslim.
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Westbrook, Donald A. "Our Lady of Zeitoun (1968–1971)." Nova Religio 21, no. 2 (November 1, 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.2.85.
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This article situates the mass mariophanies reported at Zeitoun (Cairo), Egypt, from 1968 to 1971 in their historical, political, interfaith, and ecumenical contexts. The series of luminous apparitions above St. Mary’s Coptic Orthodox Church were first observed by nearby Muslim public transit workers. Soon after, the site attracted tens of thousands of Christian and Muslim pilgrims, many of whom observed bright light in the form of the Virgin Mary in addition to other manifestations, such as dove-shaped lights hovering above or near the church. Miraculous healings were also reported. The Zeitoun apparitions serve as a unique instance within the broader study of Marian apparitions by providing a non-Catholic example that took place within a Muslim-majority nation over a span of nearly three years. Moreover, full contextualization of the events in Zeitoun requires interdisciplinary attention spanning Middle Eastern, Islamic, and ecumenical studies; as such, the apparitions invite further and fuller examination in the secondary literature.