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1
Allee, Feroza. "Women and the Family in the Middle East." American Journal of Islam and Society 2, no. 2 (December 1, 1985): 321–24. http://dx.doi.org/10.35632/ajis.v2i2.2776.
Повний текст джерелаАнотація:
For anyone interested in the Middle East, Wmen and the Family in theMiddle East provides a fascinating study of the lives of present day Arabwomen. Ten countries - Egypt, Iraq, Iran, Lebanon, Syria, Sudan, Algeria,Morocco, Tunisia, and Libya are represented here, and two contributions dealwith the women of Palestine.The book is in part a progress report - statements by women and menabout their lives and their experiences. These statements, previouslyunpublished, are offered in different forms: short stories, essays, interviews,poems, social analyses, and life histories.Throughout the book there is an underlying sense of urgency, anxiety aboutthe future, disappointment that many of the revolutionary promises have notbeen kept. But above all, there is hope, because these women and men wishto survive with honor.One important shift evident in the book is that these people are no longerlooking to the West for answers to their problems. They are trying to improvetheir lives through indigenous traditions and customs; through the dominantreligion of the area, Islam, and through their own kinship and family patterns.There is continued emphasis on women and men as elements of a group,rather than as individuals. Middle Eastern women see the existing problemsnot only as their own but also as conditions involving men, the family, andthe wider society. Self-identity for them is rooted in other sets of relationships.Fernea has divided the book into 8 parts. There is also a preface, anintroduction, and notes on the contributors.part 1 is the Introduction which also includes a discussion by Algerian womenon the need for change.Part 2 deals with the Family. The Arab family is the basic unit of socialorganization. It constitutes the basic social institution through which personsand groups inherit their religious, social class, and cultural identities. It alsoprovides security and support in times of stress. However, the patriarchal tradition,and the hierarchical structure of the Arab family is now being increasinglychallenged. Sharabi in his study of the Arab family concludes that "the ...
2
Balandina, Lolita Arkadyevna, Elena Viktorovna Ganina, Aleksandra Andreevna Lukina, Veronika Eduardovna Matveenko, and Tatyana Vasilyevna Satina. "National, cultural and language specificities of Arab official speech style." SHS Web of Conferences 127 (2021): 02020. http://dx.doi.org/10.1051/shsconf/202112702020.
Повний текст джерелаАнотація:
The problems of building a dialogue of cultures with Arab interlocutors are investigated in the paper; there are practical recommendations for its successful solution. Special attention is paid to the study of national and cultural characteristics of representatives of Arab society, and factors that make influence on the establishment and development partner relations with Arabs. The basic moral values, cultural, national, linguistics norms are briefly formulated in the article. Knowledge of that contributes to the successful conduct of intercultural communication at the “East-West” level. In the Arab countries, the traditions and customs of business ethics and communication, in general, are predominantly developing and changing because of the openness of most countries of the world and the interaction in various spheres (economic, educational, cultural, military, political, etc.). Because of its specificity, Arab society can be described as a closed one. Further on we will present and analyze its characteristics and identify the main features of the Arab official and business style of speech. This requires business participants from all sides to have in-depth knowledge of national, socio-cultural, religious, historical, ethno-psychological peculiarities and possess these skills which can be put into practice when required.
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Yahya, Hasan A. "Secularization and Tradition In Four Arab Countries." American Journal of Islam and Society 3, no. 2 (December 1, 1986): 299–307. http://dx.doi.org/10.35632/ajis.v3i2.2756.
Повний текст джерелаАнотація:
I. IntroductionThe educational process is a combination of three important elements:teacher, student, and communication. This study focused on the third elementin examining second grade reading textbooks in four Arab countries:Jordan, Libya, Saudi Arabia, and Syria. Textbooks are not the only importantelement in the communication dimension nor do texts provide the onlymessage students learn or the only influence in the educational process. Textbookshave the advantage, however, of being subject to content analysis andrepresent symbolic interaction as an effective means to translate the culturalheritage of any nation.Each country has its own books, and has its own methods to educateyoungsters consistent with broad goals and national needs. Religious educationin many Middle Eastern countries is a gradual and continuing processwhich begins early in the educational life of the individual. Such educationis complete, comprehensive, and is intended even at the elementary level todevelop understanding of religious and social behavior.Most of the content of books in Arab countries is prepared to reflect theseparated worlds of males and females, displaying the supreme societal,religious, psychological, and physical power of men over women. Educationalleaders and decision makers, at least in the Middle East, seem to be effectiveadvocates of traditional values and are concerned with the positive impactof the educational process. The primary aims of the educational system in ...
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ALHUDEEB, Faeza Abdulameer Nayyef. "THE CULTURAL IDENTITY OF IRAQI JEWS IN ISRAEL." RIMAK International Journal of Humanities and Social Sciences 03, no. 05 (June 1, 2021): 118–23. http://dx.doi.org/10.47832/2717-8293.5-3.12.
Повний текст джерелаАнотація:
We can say that culture includes knowledge, arts, morals, beliefs, customs and other capabilities that a person obtains from life. The difference in the cultures that the groups of Jews from different parts of the world carried to (Israel) led to a difference in customs and traditions between them, and this in turn led to a conflict between them in particular and between cultures in general. That is, the culture of the Sephardi Jews and the culture of the Western Ashkenazi Jews.Sephardi are the Jews who immigrated from Arab and eastern countries, while Ashkenazim are the Jews who immigrated from Western countries (European, America and Russia(. Therefore, (Israel) worked in two directions with these immigrants, some of them called for integration with the new society, and the other part to assimilate them. But with all these attempts, some of them ended in failure. The eastern Jews (Iraqis in particular) have kept the Iraqi customs and traditions that they were brought up with and did not lose their identity. I will discuss in this research some of these customs and traditions that they maintained even after their immigration to (Israel). Such as the use of some Arabic expressions, oriental food, eastern folklore, through some stories and novels written by Iraqi Jewish writers who immigrated to (Israel), such as Shimon Palace, Samir Naqqash, Anwar Shaul, Sami Michael.
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Naser Ali Edrees Abdulghani, Naser Ali Edrees Abdulghani. "The impact of Arab Spring Revolutions on the purposes of Islamic Sharia: أثر ثورات الربيع العربي على مقاصد الشريعة". Journal of Islamic Sciences 4, № 6 (30 грудня 2021): 136–24. http://dx.doi.org/10.26389/ajsrp.e220821.
Повний текст джерелаАнотація:
This research aims to study the impact of the Arab Spring revolutions on the purposes of Sharia. I relied on the descriptive analytical method in writing this research, and it contained three sections, and I touched upon the effects of revolutions on the purpose of protection of Life, Lineage, and Intellect, also, I talked about the purpose of protection of religion in terms of moral values in the light Arab Spring. And this study also discussed the economic effects of the revolutions on the spring countries and their neighboring countries as well. After researching the effects of the Arab Spring, I concluded that the deterioration of the security and political conditions had a negative impact on various aspects of the religious, social and economic life of the countries of the Spring, and the purposes of Sharia are to preserve the reasons for which the revolutions took place, and that the Arab Countries Threatened with division due to the spread of sectarian and terrorist movements, as well as civil wars.
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Husaini, Ahmad. "Arab Spring: Islam in the Political Revolution and Middle Eastern Development." International Journal of Science and Society 1, no. 4 (December 29, 2019): 44–53. http://dx.doi.org/10.54783/ijsoc.v1i4.152.
Повний текст джерелаАнотація:
The social movements that were present during the Arab Spring have caused political upheaval in Middle Eastern countries. Starting from Tunisia, the revolution spread to neighboring countries namely Egypt, Libya, and Syria. Present in the midst of a prominent Islamic religion and culture, the aim of the revolution is to bring democracy into the government systems of countries that have long been in an autocracy system, but so far democracy with Islam has often been considered incompatible with each other, especially in countries with values deep-rooted Islamic values. This article focuses on the use of Islamic values in the global civil society movement that takes place in the Arab Spring. Reviewing the revolution in a macro, the main argument of the author is that the Arab Spring became a phase which brought Islam a certain degree of flexibility towards democracy and brought democracy to the Arab world. This article generates the conclusion that the trigger for the revolution was not due to religious matters, the demonstrators who joined were not one hundred percent Muslim, and the issue demanded was not related to the religious life of the people, but that Islam, whether its values or religious practices, could not be separated in organizing the masses during the revolution.
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Abdullah, Abdullah. "Perkembangan Islam di Arab Saudi." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 4, no. 1 (June 30, 2019): 152–71. http://dx.doi.org/10.30603/jiaj.v4i1.828.
Повний текст джерелаАнотація:
This article discusses Saudi Arabia (Hijaz), in the early 19th century until the beginning of the 20th century free from Western colonialism. Unlike other Muslim countries, almost all of them were colonized by the West. As a result, at that time many scholars and residents from various Muslim countries came to the Hejaz, especially Mecca and Medina. Things like this have caused Saudi Arabia as a country that has the development of Islam to be maintained until now. The results of this study indicate that political changes and religious understandings certainly bring changes in other fields of social culture. Moreover, the beginning of the 19th century was a time when the renewal movement in Islam had only just begun to rise. The reform movement in Islam certainly has a certain impact on the Islamic social life in the Hijaz at that time and in Saudi Arabia today.
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Fearon, D., S. Hughes, and S. G. Brearley. "Experiences of breast cancer in Arab countries. A thematic synthesis." Quality of Life Research 29, no. 2 (October 23, 2019): 313–24. http://dx.doi.org/10.1007/s11136-019-02328-0.
Повний текст джерелаАнотація:
Abstract Background Breast cancer is the most common cancer in women globally. Its negative effects on a woman’s quality of life are related to the individual and socio-cultural factors. This review aimed to identify and synthesise the reported experiences and quality of life of women with breast cancer in Arab countries. Methods PubMed, Embase, Web of Science, SCOPUS, PsychInfo, CINAHL, Allied and Complementary Medicine Database, and Index Medicus for the Eastern Mediterranean Region were searched for articles published from start to March 2019 using PRISMA guidelines. These searches were complimented by citation tracking and hand searching of relevant journals. A thematic synthesis was carried out on the ‘findings/results’ sections from the identified papers. Results Of 5228 records identified, 19 were included in the review which represented 401 women from 11 Arab countries. All used qualitative methods of data collection to produce rich descriptions of experiences. Thematic synthesis of the extracted data identified three major themes, Perceptions and reactions, Coping or enduring and Changing roles. Conclusions This review provides a rich description of the reported quality of life and experiences of women with breast cancer in Arab countries. These are influenced by the women’s and society’s views of cancer, the women’s role in society and family, religious faith and the healthcare context and access to treatment choices and information.
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Al Khateeb, Jamal M., Louise Kaczmarek, and Muna S. Al Hadidi. "Parents’ perceptions of raising children with autism spectrum disorders in the United States and Arab countries: A comparative review." Autism 23, no. 7 (March 28, 2019): 1645–54. http://dx.doi.org/10.1177/1362361319833929.
Повний текст джерелаАнотація:
Four databases were searched to identify studies published by Arab researchers on parents’ perceptions of autism spectrum disorder and studies conducted by US researchers and published in systematic reviews of this topic. The electronic search resulted in 14 studies published by Arab researchers and 55 studies published by US researchers. The results showed that autism spectrum disorder has many of the same effects on Arab and American families. Six major areas were identified in the results. Financial difficulties associated with raising children with autism spectrum disorder were mentioned more in Arab studies than in US studies. Arab studies had more emphasis on gender than US studies. The results related to quality of life of parents of children with autism spectrum disorder in Arab studies were equivocal. US studies included comparisons with families without a child with autism spectrum disorder, and addressed factors that were associated with quality of life indicators. More health, educational, and social services were available in United States than in Arab countries, but some frustration was reported by US parents in obtaining appropriate services in some studies. A higher percentage of Arab studies mentioned the role of religious faith than US studies. Finally, social stigma was evidenced in both cultures, but not much research was available.
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Akhmedov, Vladimir M. "THE ROLE OF RELIGIOUS AND CULTURAL TRADITIONS IN ARABO-IRANIAN RELATIONS." Journal of the Institute of Oriental Studies RAS, no. 1 (19) (2022): 42–49. http://dx.doi.org/10.31696/2618-7302-2022-1-42-49.
Повний текст джерелаАнотація:
In the last decades Iran became one of the powerful states in the Middle East. Today Iran plays a significant role in political, economic, social, religious and ideological issues of the region. Iran’s politics shape major developments in regional security and international relations in the Middle East, pursuing active policy towards Arab countries in the region. Iran plays an active role in military conflicts in several Arab countries (Iraq, Syria, Lebanon, Yemen and Libya). However, Iran’s involvement in the inner-political life of Arab countries; their societies, security affairs, and politics strengthens tensions and hostility between Arabs and Iran. The existing strains in Arabo-Iranian relations provoke the religious strife in the Middle East that takes different forms, among which are Sunny-Shiite conflicts. The worsening of Arabo-Iranian relations encourages new conflicts; it undermines power balance and destabilizes security in the Middle East. The long history of Arabo-Iranian relations still influences Iran’s policy in the Middle East. Ethnic and sectarian differences and the historical Arab-Persian rivalry reflected the major orientation of Iran’s foreign policy in general and determine some major parameters of Arabo-Iranian relations in the Middle East, in particular. Before the Arab conquest of Iran the interactions between Arabs and Iran had had many positive dimensions. The Islamization of Iran and its partial Arabization dramatically changed Iran’s cultural, social, and political development. These processes challenged the behavioral patterns of many Iranians towards Arabs and vice versa. Since that time the ethnic identity of two peoples, their adherences to Sunnis and Shiites have acquired antagonistic overtones. In this view, research of Arabization and Islamization processes as one of the main drivers of Arabo-Iranian relations and Iranian policy in the Middle East proves to be a pressing subject of grave importance.
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Glas, Saskia, Niels Spierings, and Peer Scheepers. "Re-Understanding Religion and Support for Gender Equality in Arab Countries." Gender & Society 32, no. 5 (July 13, 2018): 686–712. http://dx.doi.org/10.1177/0891243218783670.
Повний текст джерелаАнотація:
Much is said about Middle Eastern and North African (MENA) publics opposing gender equality, often referring to patriarchal Islam. However, nuanced large-scale studies addressing which specific aspects of religiosity affect support for gender equality across the MENA are conspicuously absent. This study develops and tests a gendered agentic socialization framework that proposes that MENA citizens are not only passively socialized by religion but also have agency (within their religiosity). This disaggregates the influence of religiosity, highlights its multifacetedness, and theorizes the moderating roles that gender and sociocognitive empowerment play via gendered processes of agentic dissociations. Using 15 World Values Surveys and multilevel models, our analyses show that most dimensions of religiosity fuel opposition to gender equality. However, the salience of religion in daily life is found to increase women’s support for gender equality and cushion the negative impact of religious service attendance. Also, gender and education moderate the impacts of several religiosity dimensions; for instance, women’s (initially greater) support for gender equality more sharply declines with increased service attendance than men’s. Altogether, this study finds that religious socialization is multifaceted and gendered, and that certain men and women are inclined and equipped to deviate from dominant patriarchal religious interpretations.
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Jarjoura, Nadim. "The current state of Arab cinema: the stories of individuals … and an update on documentary films†." Contemporary Arab Affairs 7, no. 2 (April 1, 2014): 209–24. http://dx.doi.org/10.1080/17550912.2014.916524.
Повний текст джерелаАнотація:
Cinematic works in the Arab world, unified only by language, differ in their artfulness and their format both among countries and within each country. Equally, even countries with long-established cinema cultures have witnessed ups and downs. Thus we can observe that ‘Egyptian Neo-Realism’ emerged at the end of the last century to counter the decline in Egyptian cinema, once known for its nobility and rootedness. Contemporary ‘Arab Cinema’ is not only about artfulness; it also unveils the sufferings, concerns and interests of people through technical and cognitive development as well as innovative ideas. The most prominent actors in this genre in the Middle East are Egypt, Syria, Lebanon and Palestine. However, young directors in the Gulf region are seeking to acquire experience and professionalism, notably in Saudi Arabia where restrictions on daily life have become an incentive for rebellion and creativity. In addition, the Arab Maghreb countries have made great cinematic contributions, using their own methods and experiences, along with modern technology, to shed light on current political and humanitarian situations in the Arab world. Today, cinematic works are confronting censorship and oppression (due to political or religious reasons), not only in conservative countries such as Saudi Arabia but also in Arab states usually considered ‘liberated’ and ‘democratic’ like Tunisia, Morocco and Lebanon.
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Johnson, Justina Yevu, and Lori Popejoy. "Impact of Culture and Religion on End-of-Life Decisions Among Advanced Cancer Patients in Developing Countries." Innovation in Aging 4, Supplement_1 (December 1, 2020): 244. http://dx.doi.org/10.1093/geroni/igaa057.787.
Повний текст джерелаАнотація:
Abstract Palliative care and end of life decisions are important components of quality care at the end-of-life. Individual’s perception of cancer diagnosis is affected by their customs and traditions, religious orientations and stigma. Culture and religion as a social determinant of health affects people’s interpretation of health and illness and is a major factor in deciding the type of care at end of life and death. The purpose of the review was to identify factors related to culture and/or religion that impact decision making at end of life among advanced cancer patients their primary family caregivers and healthcare providers. An extensive literature search was conducted in Psych Info, PubMed, Philosophy Index, Atlas Religion, and Academic Search Premier databases for primary studies on the topic. Primary studies conducted only in developing countries and among healthcare providers, advanced cancer patients and their primary family caregivers were included. Five studies met the inclusion criteria: two primary studies, one methodological paper, and two on perspectives. The studies reported economic status of the patient, family, culture, and religious beliefs as factors that affected decision making at the end of life. Improving cancer care in developing countries requires the accommodation of the culture, traditions, and religious beliefs of both healthcare providers, patients and family. Culturally appropriate care model is therefore needed to enhance palliative and end of life care in developing countries. Leininger’s Cultural Care Theory seem an appropriate path to take.
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Regt, Marina de. "Legal and Practical Aspects of Participation by Women in Arab Societies." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 183–85. http://dx.doi.org/10.35632/ajis.v21i3.1789.
Повний текст джерелаАнотація:
Many Arab and Muslim countries have a long history of women’s activism.Depending on location and historical moment, women activists have drawninspiration from a wide array of sources, including both religious and seculardiscourses. In all cases, however, one main issue is how legal systemsand processes of legal reform on the one hand, and social relations andeveryday life on the other hand, relate to each other.At this conference, held in The Hague, The Netherlands, on March 4-5, 2004, the tensions between legal systems and social life were discussed.The conference was organized by the Arabic Dutch Women Circle (ANVK)in cooperation with the municipality of The Hague and the InternationalDialogues Foundation (IDF). The ANVK is a Dutch non-profit organizationdedicated to promoting cultural exchange between Dutch and Arabsocieties, and, in particular, between Dutch and Arab women. The ANVKorganizes conferences, meetings, debates, and exhibitions to stimulate dialogueand exchange.Among other things, the conference sought to clarify that class, ethnicity,political system, history, and cultural factors are of wider influence thanjust law or religious factors themselves. The constitutions of almost allArab and Muslim countries proclaim equal rights for all, regardless of race,sex, language, and religion. However, the implementation of these rights isoften a problem. By inviting a group of women activists and academicsfrom the Middle East, as well as representatives of various sectors of Dutchsociety and of the Arab and Muslim communities in The Netherlands, theconference also aimed at stimulating discussion about Arab women’s rightsand practices.The conference was chaired by Professor Annelies Moors, chair of theInternational Institute for the Study of Islam in the Modern World (ISIM)at the University of Amsterdam. The first day was open to the general publicand consisted of a plenary session in which four papers were presented, ...
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Eltaybani, Sameh, Ayumi Igarashi, and Noriko Yamamoto-Mitani. "Palliative and end-of-life care in Egypt: overview and recommendations for improvement." International Journal of Palliative Nursing 26, no. 6 (August 2, 2020): 284–91. http://dx.doi.org/10.12968/ijpn.2020.26.6.284.
Повний текст джерелаАнотація:
Background: The literature on the situation of palliative and end-of-life care in the Arab and Islamic world, including Egypt, is limited and does not present a clear picture of the cultural context. This report aims to portray the palliative and end-of-life care situation in Egypt, focusing on the nursing viewpoint. First, we describe health- and illness-related cultural, religious, and ethical issues. Second, we present an overview of the healthcare and nursing system in Egypt. Third, we discuss the situation of palliative and end-of-life care, highlighting the shortcomings of existing literature. Finally, we delineate country-specific recommendations to improve the palliative and end-of-life care situation at the level of policy, education, and research. Countries with similar healthcare, cultural, legal, religious, economic, or ethical contexts may benefit from the recommendations made in this study.
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Elman, Miriam F., and Raeefa Z. Shams. "“We Are Cousins. Our Father Is Abraham…”: Combating Antisemitism and Anti-Zionism with the Abraham Accords." Religions 13, no. 10 (September 26, 2022): 901. http://dx.doi.org/10.3390/rel13100901.
Повний текст джерелаАнотація:
This article addresses how the Abraham Accords, a series of agreements that are normalizing relations between Israel and a growing number of countries in the Arab world, could be harnessed to counter antisemitic discourses outside of the Middle East region. In particular, we argue that interfaith activities under the framework of the Abraham Accords demonstrate that hostility is not an inevitable response to Israel’s presence in the region. This article highlights the unique framework for peacebuilding that underpins the Abraham Accords and discusses how it has generated a new flourishing of Jewish life in its signatory countries, including unprecedented efforts to address antisemitism and an acknowledgement of the centrality of Zionism to contemporary Jewish identity. We juxtapose these positive developments with the growing ostracism and demoralization of those Jews in the diaspora who identify with Israel and highlight how the Abraham Accords offers a different narrative for fruitful dialogue.
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Koukhareva, E. V. "Education in the Arab Countries. from the Depth of Centuries to Our Days." MGIMO Review of International Relations, no. 2(35) (April 28, 2014): 299–306. http://dx.doi.org/10.24833/2071-8160-2014-2-35-299-306.
Повний текст джерелаАнотація:
The process of acquiring knowledge and the methods of acquiring it through education and upbringing has a long history in the Arab world. In the pre-Islamic period it meant getting practical skills and relevant knowledge for surviving in the conditions of nomadic life. The main method of transferring knowledge was home education, imitation of the actions of adults and instructions of the elders. The adoption of Islam, at the time of prophet Mohammad, knowledge was presented in the form of divine revelation - Koran. The task of education changed towards learning the scriptures and truths of the new doctrine, spiritual and physical perfection of young people with the aim of their active participation in the spread of Islam. Among the ways of getting an education in that period, along with domestic education and private tutorials, there were two-level religious schools and military training. With the development and strengthening of the Arab Khaliphate, the educational system was perfected and there emerged pedagogical science. The schools of new type - madrasah - taught theological as well as secular subjects. The modern system of education in many Arab countries copies that of their former metropolies. Thus, the system of primary and secondary education in the countries of Maghreb described in the article, was formed under the influence of the French educational system, although in certain cases it takes into account specific national features.
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Al Wekhian, Jamil. "Acculturation Process of Arab-Muslim Immigrants in the United States." Asian Culture and History 8, no. 1 (November 2, 2015): 89. http://dx.doi.org/10.5539/ach.v8n1p89.
Повний текст джерелаАнотація:
<p class="1Body">While globalization has made this world smaller, interdependent, and heterogeneous, clashes among different cultures became inevitable. Immigrants leave their home country for many reasons, by choice or necessity. The U.S. is considered one of the countries that enjoys its cultural diversity. In the case of Arab-Muslim immigrants, they came to the U.S. either seeking a better life, or fleeing prosecution. They come from completely different culture, language, and religion. This move makes them prone to experience one or more challenges: assimilation, integration, separation, or marginalization. Since assimilation is very hard to achieve, integration is the ideal choice for which scholars aspier. This paper investigates the acculturation process of Arab-Muslim immigrants in the U.S. Results showed a variety of potential barriers exist hindering Arab-Muslim immigrants from successful integration into the United States society. Cultural and religious differences, distinctions in moral and ethical values, perception of gender relations, demonization of the Arab population in mass media, and discrimination are the major factors causing the overall struggles of the acculturation process.</p>
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Эскейф, Х. "Formation of the principles of education in Islamic countries." Management of Education, no. 6(46) (December 15, 2021): 167–74. http://dx.doi.org/10.25726/h8240-0564-7801-o.
Повний текст джерелаАнотація:
Образовательные программы и учебные пособия каждой страны Арабского мира разработаны сучётом национальных, этнических, религиозных, исторических, географических, политических,социально-экономических и других особенностей. Однако вследствие внедрения инновационныхтехнологий в образование и развития сети интернет образовательные системы разных стран нуждаютсяв модернизации. Таким образом, в современном мире происходит становление глобальной системыобразования, в которую интегрируются национальные образовательные системы. Географическоеобразование в Сирии и других арабских странах, в частности в Арабской Республике Египет иКоролевстве Саудовская Аравия, которые были выбраны для сравнительного анализа, как одни изпередовых стран по уровню образования, имеет положительный опыт глубокого изучения географииродной страны, воспитания гражданственности и патриотизма, развития у школьников практическихумений, необходимых в жизненных ситуациях. Вместе с тем проблемы школьного географическогообразования в Сирии были объектом только одного исследования, которое проводилось большечетверти века назад. Отсутствие кандидатских и докторских диссертаций, посвящённых развитиюшкольного географического образования Египта и Саудовской Аравии, также свидетельствуют онедостаточной изученности проблемы. Educational programs and textbooks of each country of the Arab world are developed taking intoaccount national, ethnic, religious, historical, geographical, political, socio-economic and other features.However, due to the introduction of innovative technologies in education and the development of the Internet,educational systems in different countries need modernization. Thus, in the modern world, the formation of aglobal education system is taking place, into which national educational systems are integrated. Geographicaleducation in Syria and other Arab countries, in particular in the Arab Republic of Egypt and the Kingdom of SaudiArabia, which were selected for comparative analysis as one of the leading countries in terms of education, hasa positive experience of in-depth study of the geography of their native country, education of citizenship andpatriotism, development of practical skills necessary in life situations for schoolchildren. At the same time, theproblems of school geographical education in Syria were the subject of only one study, which was conductedmore than a quarter of a century ago. The absence of candidate and doctoral dissertations devoted to thedevelopment of school geographical education in Egypt and Saudi Arabia also indicates insufficient knowledgeof the problem.
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Kostyrya, Inna, and Nataliia Yanchenko. "Ibn Khaldun's concepts in the mirror of Arab political and economic identity." Linguistics and Culture Review 5, S4 (November 23, 2021): 1925–37. http://dx.doi.org/10.21744/lingcure.v5ns4.1881.
Повний текст джерелаАнотація:
The topic of the asymmetry of the processes of globalization, regionalization, localization of international life, for all its fame, does not negate the relevance of deep analysis, especially in the case of traditional societies. Therefore, we set ourselves the task of exploring the ethnohistorical, spiritual, cultural, economic and political spheres of the life of the peoples of the Arab region in retrospection and dynamics using historical-logical, comparative methods and a systematic approach. We also put forward hypotheses that: 1) the key subjective factor influencing the political decision-making markets are the interests of the elite, political leaders in the context of resolving conflicts in the tradition of Muslim diplomacy; 2) the economic, political, legal and philosophical-religious thought of the Arab countries developed under the influence of Islam set forth in the Koran - the holy book of Muslims; 3) the origins of these concepts were laid by Al-Ghazali, Ibn Taymiyyah, Ibn Khaldun and other thinkers of the XI-XV centuries; 4) by analogy with Western political economists, starting with Thomas Aquinas, one can carry out analysis in the paradigm of the so-called “moral economists”.
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Zeedan, Rami, and Miles Luce. "Druze Women and Gender in Druze Society: A Systematic Literature Review." Religions 12, no. 12 (December 17, 2021): 1111. http://dx.doi.org/10.3390/rel12121111.
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This systematic literature review on Druze women and gender in Druze society reviews central conceptual themes from existing publications to chart future research trajectories. Using a meta-ethnographic methodology, this literature review covers Druze women’s experience of gendered realities in higher education, economic participation, marriage, family life, and health. Our systematic literature review allows us to offer two propositions on existing published knowledge pertaining to Druze women and gender in Druze society. First, we propose that scholarship on Druze women and gender in Druze society constructs Druze women’s experience of gender as not only discursive but material. We incorporate the process of women’s relationship with prohibitive mechanisms of gendered space and men’s experience of masculinist subjectification into an existing term: the spatialization of everyday life. Second, quantitative analysis reveals a disparity in publications between Israel and other countries such as Lebanon, Syria, and Jordan. We propose that this disparity relates to the concept of “Druze particularism” while emphasizing their difference vis-à-vis Islamic religion and Arab culture. We suggest that future research thoroughly covers other national contexts and inter-national comparisons of Syria, Lebanon, Jordan, and the diaspora, especially in education, economy, and health. Future research trajectories could include examining contemporary sociolegal research on the legal regime that governs family life, research on Druze men from an explicitly feminist perspective, or publications of influential Druze women.
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Juergensmeyer, Mark. "How Cosmic War Ends." Numen 65, no. 2-3 (March 15, 2018): 125–40. http://dx.doi.org/10.1163/15685276-12341491.
Повний текст джерелаАнотація:
Abstract Like many other extremist movements, the Islamic State (isis) is propelled by an image of engagement in a grand cosmic war. Under what conditions does cosmic war end? The case of isis gives several possible answers, though we have to take both internal and external perspectives into account. The internal conditions include a loss of divine sanctions, in-fighting, a sense of rising doubt about the mission of the movement, discredited leadership when the leader is seen as less than legitimate, and the availability of alternative opportunities when combatants see opportunities for their roles in a non-war state. External conditions for ending cosmic war are equally important. Responses by government authorities include the maintenance of strong limitations on the ability of a movement to become violent, providing ways for the accommodation and rehabilitation of troops and leaders involved in the defeated movement, and an attitude of respect and cultural acceptance for communities that may have supported the extremist movements. In Iraq and Syria, it remains to be seen how Sunni Arab culture and leadership will be treated in a post-isis society. Military liberation is only part of the process of reintegration of the Arab Sunni population into the political life of those countries. A full acceptance into the political process will also be required. Failing that, the spirit of cosmic war will in all probability continue, and the conditions will be ripe for a renewal of militant encounter in the future.
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Alwadaei, Sayed, Barrak Almoosawi, Hani Humaidan, and Susan Dovey. "Waiting for a miracle or best medical practice? End-of-life medical ethical dilemmas in Bahrain." Journal of Medical Ethics 45, no. 6 (May 15, 2019): 367–72. http://dx.doi.org/10.1136/medethics-2018-105297.
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Background and objectivesIn Bahrain, maintaining life support at all costs is a cultural value considered to be embedded in the Islamic religion. We explore end-of-life decision making for brain dead patients in an Arab country where medical cultures are dominated by Western ideas and the lay culture is Eastern.MethodsIn-depth interviews were conducted from February to April 2018 with 12 Western-educated Bahraini doctors whose medical practice often included end-of-life decision making. Discussions were about who should make withdrawal of life support decisions, how decisions are made and the context for decision making. To develop results, we used the inductive method of thematic analysis.ResultsInformants considered it difficult to engage non-medical people in end-of-life decisions because of people’s reluctance to talk about death and no legal clarity about medical responsibilities. There was disagreement about doctors’ roles with some saying that end-of-life decisions were purely medical or purely religious but most maintaining that such decisions need to be collectively owned by medicine, patients, families, religious advisors and society. Informants practised in a legal vacuum that made their ethics interpretations and clinical decision making idiosyncratic regarding end-of-life care for brain dead patients. Participants referred to contrasts between their current practice and previous work in other countries, recognising the influences of religious and cultural dimensions on their practice in Bahrain.ConclusionsEnd-of-life decisions challenge Western-trained doctors in Bahrain as they grapple with aligning respect for local culture with their training in the ethical practice of Western medicine.
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Kanah, Ammar. "Modern ideological foundations of the Muslim Brotherhood Association." Ukrainian Religious Studies, no. 25 (December 27, 2002): 23–31. http://dx.doi.org/10.32420/2003.25.1423.
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In almost every country in the world there are Muslim communities, numbering over one billion. Much of the Muslims are concentrated in the Middle and Middle East, where there are various political and civic organizations that take an active part in the life of the Islamic world and influence the development of modern society. Among them are organizations that provide regional stability and coordinate interstate relations. These are the League of Arab States, the Organization of the Islamic Conference and several others. International non-governmental organizations, such as the League of the Islamic World, the People's Islamic Congress, and numerous non-governmental religious and political organizations, are constantly active. There are many charitable, educational, cultural or political organizations within the laws of their countries.
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Gyulnara Ilyasbekovna, Gadzhimuradova. "The Role of Women in the Political Discourse of Muslim Countries." Islamovedenie 11, no. 3 (September 30, 2020): 5–23. http://dx.doi.org/10.21779/2077-8155-2020-11-3-5-23.
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The article is devoted to the problem of gender equality in Tunisia, Lebanon and Turkey. These countries belong to the Arab-Muslim world, where religious traditions and Sharia law are strong. The authors show what path these countries have taken in addressing gender equality is-sues and outline the role of women themselves in addressing the question of their rights. The article shows the results of women's struggle for their rights and the ways women's right to equality are implemented in each country. The authors emphasize the importance of women's participation in the social and political life of countries. They use the examples of Tunisia, Leb-anon and Turkey that, on the one hand, are part of the Muslim world, and, on the other hand, adhere to secular principles of government at the legislative level. The article shows that tradi-tions are still strong in these countries, and religion is a powerful social and political factor that affects the current state of gender equality and hinders women's participation in politics at dif-ferent levels of government. The study attempts to demonstrate the role governments and vari-ous Islamic movements play in shaping public policy towards women and their rights, and the role of women themselves in the society and in addressing gender equality issues.
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Oruzbaeva, Gulnara T., and Zhelden Sajаkbaev. "Some Aspects of the Development of Religious Worldview of the Ancient Kyrgyz." Study of Religion, no. 2 (2019): 5–9. http://dx.doi.org/10.22250/2072-8662.2019.2.5-9.
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. In the modern world, there is an increasing tendency for the interconnection of cultures of various peoples and countries, where everything is valuable and significant and makes sense. The more ancient era, the more difficult it is to restore the ancient culture, its original essence. That is why it is important to try to study the spiritual culture of the Kyrgyz people. The Kyrgyz are one of the most ancient peoples of Central Asia, which have a centuries-old history of statehood, ancient traditions of culture and scientific thought. The religious worldviews of the Kyrgyz people, as well as its history, have a peculiar, multilayered history of formation and becoming. Studies of the centuries-long period of development of the religious worldview among the ancient Kyrgyz allow tracing the history of the emergence and formation of the fundamental base of the development of religion, to identify the specific features of its formation associated with the centuriesold original culture, unique natural conditions. The study of ancient beliefs is not only of theoretical interest to recreate the history of the early forms of religion, but also of great practical importance. It is of interest for studying the ethnic history of the ancient Kyrgyz, as the various life processes were reflected in folk ideas, customs and rituals. Many of them are still preserved in the everyday life of the Kyrgyz, which makes it necessary to systematize factual material and determine the genesis of beliefs. The article is aimed to study the evolution of the religious beliefs of the ancient Kyrgyz, as the ancient religious beliefs among the Kyrgyz are not yet sufficiently investigated. The article covers various aspects of the beliefs of the ancient Kyrgyz.
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Rispler-Chaim, Vardit. "Between Islamic law and science : Contemporary Muftis and Muslim ethicists on embryo and stem cells research." Comparative Islamic Studies 2, no. 1 (March 18, 2008): 27–50. http://dx.doi.org/10.1558/cis.v2i1.27.
Повний текст джерелаАнотація:
In practice, stem-cell and embryo research have encountered little resistance in Arab and Islamic countries, and it is already in progress in Egypt, Iran, Turkey, Malaysia, and elsewhere. The Islamic scientific community is largely free of religious inhibitions that jeopardize attempts of scientists in Christian oriented countries, for example, to engage in embryo and stem-cell research. The reason lies with the nature of Islamic medical ethics. According to this ethical system, obtaining knowledge is a human’s duty, and an act of faith. Also, science is revealed by Allah to humans to serve humankind, and human life must be saved by all possible means. According to Islamic theology, “humanity”/the soul, is inspired into the fetus only at 120 days of pregnancy. Therefore, the use of fetuses younger than 120 days in research, and especially if sick or disabled and with a short life expectancy, if born alive at all, is not prohibited, provided that certain stipulations are followed. The use of superfluous zygotes in research is also encouraged, instead of their simply being destroyed. The principle that guides the ethics is that the public good [maslaha] gained from the fruits of the research outweighs the harm [darar]. The research is welcomed.
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Wulandari, Dwi. "BAGIAN WARIS BAGI JANDA DALAM HUKUM KEWARISAN ISLAM DAN KOMPILASI HUKUM ISLAM." Nizham Journal of Islamic Studies 8, no. 01 (June 2, 2020): 116. http://dx.doi.org/10.32332/nizham.v8i01.2124.
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During this time, science Mawaris only studied in the Islamic legal literature, which is still general science. The distribution of inheritance follows what has been mentioned in the Qur'an and al-Sunnah and there are additions from the ijtihad results of the Companions in the Arab countries. The structure of Indonesian people's life which is different from the Arab community, makes the Islamic Inheritance Law appear rigid and difficult when applied in Indonesia, so that many Muslims in Indonesia prefer adat inheritance law. Through the literature study method, writing examines as well as disseminates information related to the Compilation of Islamic Law that is used to implement Islamic inheritance law in Indonesia that is not widely known by the public. Indonesian ’ulama who have studied mawaris, are trying to formulate Islamic inheritance law by considering the conditions of Indonesian society, so that this Islamic inheritance law can be accepted by Indonesian Muslims. The efforts of the 'ulama bore fruit with the birth of the Compilation of Islamic Law, even though its status is still the President's instruction and has not been made official as a law. But it has been applied in the Religious Courts and is disseminated and reviewed in tertiary institutions.
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Elbarazi, Iffat, Nancy J. Devlin, Marina-Selini Katsaiti, Emmanuel A. Papadimitropoulos, Koonal K. Shah, and Iain Blair. "The effect of religion on the perception of health states among adults in the United Arab Emirates: a qualitative study." BMJ Open 7, no. 10 (October 2017): e016969. http://dx.doi.org/10.1136/bmjopen-2017-016969.
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ObjectivesInvestigate how religion may affect the perception of health states among adults in the United Arab Emirates and the implications for research on self-reported health and quality of life and the use of values in cost-effectiveness analysis.DesignQualitative analysis of short-structured interviews with adult Emiratis carried out by a market research agency.The COREQ criteria have been used where appropriate to guide the reporting of our findings.SettingParticipants were recruited from shopping malls and other public places in the cities of Al Ain and Abu Dhabi.ParticipantsTwo hundred adult Emiratis broadly representative of the Emirati population in terms of age and gender.ResultsEighty one per cent of participants said that their perception of health states was influenced by their spiritual or religious beliefs. The two overarching themes that seemed to explain or classify these influences were ‘fatalism’ and ‘preservation of life’. Subthemes included powerlessness to change what is preordained by God, fear of disability (particularly diminished mobility) and appreciation of health and life and the requirement to look after one’s health. A final theme was that of acceptance, with respondents expressing a willingness to endure suffering and disability with patience in the expectation of rewards in the hereafter.ConclusionsOur results emphasise the need for further work to establish locally relevant value sets for Muslim majority countries in the Middle East and elsewhere for use in health technology assessment decision-making, rather than relying on value sets from other regions.
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Masud, Muhammad Khalid. "The Construction and Deconstruction of Secularism as an Ideology in Contemporary Muslim Thought." Asian Journal of Social Science 33, no. 3 (2005): 363–83. http://dx.doi.org/10.1163/156853105775013670.
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AbstractThis article starts with a sketch of the encounters and experiences of modern secularism in four areas of the Islamic world (Turkey, Arab world, South Asia and Southeast Asia); these point to the diverse conditions and constructions that have become central issues of regional and trans-regional discourse: laizism through reform, nationalism through decolonization, Islamic nationalism through state formation, and tolerance through traditional multi-ethnic environments. In analysing the basic writings of five exemplary modern Muslim thinkers, it is shown that modern Islamic thought, tied to the idea of mutual exclusive ideological constructions of secularism and Islamism, remains ambiguous while at the same time facing the factual unfolding of secularism in Muslim countries: the works of Mawdudi contain absolute denial of secularism; al-Qaradawi argues for the strict opposition and separation of the secular and the religious; al-Attas denies that Western processes of religious secularization are applicable to the development of Islam. On the other hand, Iqbal and Rahman, although maintaining a clear distinction between the secular and the religious, point to coinciding dimensions of religious and secular dimensions in modern political and social life. The reflection of the secular and the religious is highly shaped by historical and political influences as well as by ideologization, thus creating obstacles for fruitful conceptual reconstructions of the given dimensions of the coincidence of both — Islam and the secular conditions of modern society.
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Shihade, Magid. "Asabiyya – Solidarity in the age of barbarism: An Afro-Arab-Asian alternative." Current Sociology 68, no. 2 (March 2020): 263–78. http://dx.doi.org/10.1177/0011392119898203.
Повний текст джерелаАнотація:
At a time when the global empire seems to show its naked aggression especially in North Africa and West Asia, as we have seen in Libya, and now in Syria, an aggression that has further dismembered these societies, manifested also in global debt, racism against immigrants, and attacks on workers’ rights, we have also been witnessing a type of ‘nativist’ violence wearing the garb of religion as reflected in the different militant groups in the region who claim to offer an alternative to corrupt and violent regimes, on the one hand, and to a violent racist global empire led by the United States, on the other. The claims of these nativist groups are that political Islam or the return to the true Islam is the only solution available, and that they want to duplicate an ideal Islamic State from the distant past. While doing so, they have further helped the global empire in further destroying local societies, and many of them have collaborated with the US and other western countries, and their proxies in the region. Worsening this situation is the neoliberal life/subject-hood that has become the spirit and norm in many societies and states in the Global South, whereby individualism and self-interest have displaced the collective/common good. In this article, and through a reading of the concept of Asabiyya as articulated by Ibn Khaldun, the author suggests an alternative response to the violent global empire, to violent religious militancy, and to neoliberalism, by discussing how the concept of Asabiyya can help in building internal solidarity within societies in the region, and possibly beyond.
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Paudice, Aleida. "On Three Extant Sources of the Qur'an Transcribed in Hebrew." European Journal of Jewish Studies 2, no. 2 (2008): 213–57. http://dx.doi.org/10.1163/187247109x454422.
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AbstractThis paper focuses on three extant sources of transcriptions of the Qur'an into Hebrew characters: manuscript Arab N. 5 found in the library of the Morgenländische Gesellschaft, the fragments of the Qur'an from the Cairo Genizah kept in the Cambridge University Library, and manuscript Vat. Ebr. 357 from the Vatican Library in Rome. The article focuses in particular on the Halle manuscript, a transcription of which is given in the appendix. The transcriptions of the Qur'an examined here show how each one was produced in a different milieu and served specific purposes. The fragments from the Cairo Genizah and the Halle manuscript served similar polemical purposes and were written in countries under Muslim rule, where knowledge of Arabic was important for the relations with the authorities and, certainly in Egypt, was a part of everyday life. By contrast, the Vatican manuscript places itself in a very different context, that of the cultural milieu of Jewish and Christian philosophers and scholars in the period of the Italian Renaissance.
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Shkvarya, L. V. "Integration and the Diplomatic Crisis: Current Realities of the GCC." MGIMO Review of International Relations 13, no. 2 (April 28, 2020): 163–82. http://dx.doi.org/10.24833/2071-8160-2020-2-71-163-182.
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The article analyzes the integration process in the Gulf Cooperation Council group countries (GCC), which was founded in 1981. Regional economic integration in the GCC has passed through the several traditional stages: the Free trade zone, the Customs Union and the Common market. Certain exceptions remain in the GCC integration, but the countries aim to create a full economic Union by 2025. Currently, the GCC is one of the most advanced and successful integration associations in developing countries. However, the GCC is the only truly functioning integration bloc in the MENA region. The author's analysis confirms that the share of intraregional trade is growing in the GCC, but this share is less high than in other integration blocs. The author emphasizes that the GCC countries have significant success in the world market of goods and capital. The GCC trade turnover is growing steadily, although it depends on fluctuations in world oil prices. The GCC region attracts a lot of foreign investment and technology. This allows them to continue to diversify their national economies. The level and quality of life in the GCC is improving. These and other achievements are largely the result of regional economic integration and cooperation between countries in various areas on the world and regional markets. At the same time, the GCC is one of the most strategically important regions in the world economy and politics. Economic and political processes are influenced by many factors, both internal and external. Therefore, there are many contradictions in the GCC, and sometimes crisis situations are formed. One of them is the current "diplomatic crisis". It began in 2017 and has so far created numerous problems in the region and in the Arab world as a whole. It also has a negative impact on the development and deepening of integration processes. The author analyzed statistical data for 2009-2018 and justified the conclusion that the "diplomatic crisis" damages intraregional trade, reduces the dynamics of macroeconomic indicators, and worsens the position of the GCC countries in the world market of goods and capital. It also creates difficulties for citizens of GCC countries and companies that operate in the region. Now GCC countries should develop a mechanism to de-escalate the crisis, as this is in the economic and political interests of all participants and the Middle East as a whole. The relevance of the research is due to the need to analyze regional economic integration processes in the subregion in the context of growing global instability. The research makes a significant contribution to understanding the nature and features of integration processes in the Middle East.
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Rhemah, S. J. "Impact of religion on acute schizophrenia in IRAQ." European Psychiatry 26, S2 (March 2011): 1491. http://dx.doi.org/10.1016/s0924-9338(11)73195-9.
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BackgroundReligion plays an important role in symptoms phenomenology, attribution and management in the Arab culture. Mentally ill patients in the Arab countries tend to pass through different health care providing filters. Traditional healers form part of the informal and sometimes unofficial health care sector.AimsExplore the timing of local traditions contacts in regard to diagnosis and treatment, and identify types of local traditions contacts of Iraqi schizophrenic patients.MethodsHundred Iraqi acute schizophrenic patients, admitted to Ibn-Rushd psychiatric teaching hospital, Baghdad, Iraq, with informative informant were examined. Information list of 3 parts was prepared: 1st part asking about the contact timing with faith healers in regard to diagnosis and treatment; 2nd asking about the types of traditional faith healer contacts; 3rd was asking about the causes of illness.Results22% have no any contact, 47% contact faith healer before and after, 7% before, 24% after the diagnosis and treatment. Types of traditional faith healer contacts were: Sayed 37%; visiting Emams 54%; jinn dealers 32%; Daraweesh 17%; witchcraft 3%; and reading Holly Quran 9%. Causes of illness were: life stresses 42%; patient himself 25%; poor faith and belief 14%; weak personality 11%; genetic causes 4%; witchcraft 5%; Jinn possession 11%; and wish of God 13%.ConclusionsThis study explores the importance of religious background in the course of diagnosis and treatment of acute schizophrenia. Psycho-education was needed to increase the awareness of publics about faith, beliefs, traditional healers, and mental illness.
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Shumilin, Alexander. "MUSLIM BROTHERHOOD IN EUROPE: BETWEEN RELIGION AND POLITICS." Scientific and Analytical Herald of IE RAS 24, no. 6 (December 31, 2021): 147–54. http://dx.doi.org/10.15211/vestnikieran62021147154.
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The article examines the reasons that prompted the governments and expert circles of many EU countries to pay increased attention in the past two years to the activities of the Muslim Brotherhood (BM) religious and political association within the EU. According to the author, this is due not only to the terrorist attacks of Islamists in France and Austria in 2020, but also to the manifestations of the growing influence of this category of Muslim organizations and groups on the social and political life of the countries of the Old World. The article focuses on the analysis of the means, methods and mechanisms characteristic of the groupings associated with the structures of the Muslim Brotherhood in Europe, on their differences from similar organizations in the Middle East. The author turns to the history of the emergence and growth of the influence of the «brothers» in Europe in order to more thoroughly examine the phenomenon of today: while the authority and influence of the BM are noticeably falling in the Arab countries, in the Old World the situation is different for the «brothers» – in many cases they manage to hide their Islamist essence under the cover of left, «progressive» rhetoric, which allows them to fit into the current political and ideological discourse in the host countries. However, with the aggravation of intercivilizational relations in Europe, BM groups are increasingly forced to leave their traditional «hiding places», publicly claiming the status of «defenders of discredited Muslims», but in fact trying to legalize their radical views and positions. The resulting scale of their presence and influence in European societies noticeably frightens the establishment and the population of these countries. The author comes to the conclusion that at the current stage, an aggravation of the confrontation between the political elites in the EU countries and the BM structures is inevitable
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Akhiyat, Akhiyat. "Islam Nusantara antara Ortodoksi dan Heterodoksi." Al-Tahrir: Jurnal Pemikiran Islam 17, no. 1 (May 28, 2017): 247. http://dx.doi.org/10.21154/altahrir.v17i1.881.
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Abstract: Religious style of Indonesia or Islam Nusantara has its own peculiarities. The form that can be found from the different shades of Islamic Archipelago with other countries in the Middle East, especially the Islamic origins of Saudi Arabia, namely in terms of uniqueness of the treasures of the experience and the practice of the Indonesian people as their adherents. It can be said that Islam Nusantara is Islam as moral and moral teachings for its adherents, and not Islam as "ideology" that does not appreciate the understanding of others. Departing from the different shades between Islam Nusantara and Islam with other countries, not separated from the historical background of the existence of cultural experiences of experience and religious belief of its predecessors. Islam Nusantara which has become an important part of adherents in Indonesia, viewed from the aspect of propriety of its adherents, can be categorized as "Islam of humanistic orthodoxy." They in carrying out Islam always maintain its normative religious values, hold to Al-Qur'an and al- Hadith. In addition they also carry out historical teachings, in which the role of spiritual values, inner values (esoteric) in religion, especially the values of human morality has become a very urgent principle in his life. As the rites are at the level of the reality of the life of the people, in every moment of his life rite can not be separated by the name of holding a religious attitude (rite of life)), pleading for a supernatural (unseen) outside, in religious language begging for help The Almighty, the God of nature.Abstrak: Corak keberagamaan masyarakat Indonesia atau Islam Nusantara telah memiliki kekhasan tersendiri. Bentuk yang dapat ditemukan dari perbedaan corak Islam Nusantara dengan negara-negara lain di Timur Tengah, terutama negara asal Islam, Arab Saudi, yaitu dari segi kekhasan khasanah pengalaman dan pengamalan batin masyarakat Indonesia sebagai pemeluknya. Dapat dikatakan bahwa Islam Nusantara adalah Islam sebagai ajaran akhlak dan moral bagi pemeluknya, dan bukan Islam sebagai ideologi yang tidak menghargai pemahaman kelompok lain. Berangkat dari perbedaan corak antara Islam Nusantara dengan Islam dengan negara lain, tidak lepas dari latar belakang historis keberadaan tradisi pengalaman budaya dan kepercayaan religiusitas para pendahulunya. Islam Nusantara yang telah menjadi bagian penting pemeluknya di Indonesia, dilihat dari segi kepatutan masyarakat penganutnya, dapat dikategorikan sebagai “Islam ortodoksi humanis.” Mereka dalam menjalankan Islam senantiasa masih mempertahankan nilai-nilai normatif keberagamaannya, berpegang kepada al-Qur’an dan al-Hadis. Di samping itu, mereka juga menjalankan ajaran historis, yang mana peran nilai-nilai spiritualitas, nilai-nilai batiniah (esoteris) dalam agama, terutama nilai-nilai moralitas kemanusiaan telah menjadi prinsip yang sangat urgen dalam kehidupannya. Sebagaimana ritus-ritus yang pada tataran realita kehidupan masyarakatnya, dalam setiap momen ritus kehidupannya tidak lepas dengan yang namanya mengadakan suatu sikap religiusitas (upacara ritus kehidupan)), memohon pertolongan kepada sesuatu kekuatan (ghaib) di luar dirinya, dalam bahasa agama memohon pertolongan kepada Sang Maha Kuasa, Tuhan pencipta alam.
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Strebkova, Julia. "GARRANTEENG THE SAFETY OF WOMEN AND GIRLS UNDER CONDITIONS OF ARMED CONFLICT." Almanac of Ukrainian Studies, no. 25 (2019): 115–20. http://dx.doi.org/10.17721/2520-2626/2019.25.18.
Повний текст джерелаАнотація:
It has been shown that in recent years in Ukraine the pressure of religious organizations on the legislative and executive authorities has increased and information campaigns and projects of anti-gender and anti-Ukrainian trends have been implemented. The author analyzed how in the regions staying under Russian informational pressure the religious fundamentalism shows the potential of development develop into religious extremism. It has been demonstrated that in Ukraine the gender aspects of security are not well-developed and are heavily influenced by religion. It has been shown that the lack of high-quality gender analytics significantly complicates the forecasting of social processes. The article deals with the question how religious fundamentalism manipulates women's security issues in favor of religious interests. It is noted that the pressure of pro-religious anti-gender movements on the authorities in Ukraine can lead to negative consequences, and that the establishment of a state policy based on religious perceptions of the world can threaten the country's internal security. It was concluded that in times of conflict, religious extremism does not recognize the rule of human rights and proclaims the primacy of religious customs over women's human rights. It is proved that, considering direct conflict with Russia, the spread of religious fundamentalism in Ukraine and the spread of structural gender violence will be relevant and require the immediate development of gender and biopolitical aspects of security. It was concluded that for the progressive democratic development of Ukraine, as well as safe living conditions and the well-being of its citizens, the security services should turn to gender analytics. It has been proven that, in order to protect their interests, religious leaders can initiate a departure from state-guaranteed compliance with international agreements on gender equality in all spheres of life. In this regard, Ukraine's implementation of United Nations Security Council Resolution No. 1325 on Women, Peace, Security and the similar resolutions as well as Recommendations of the UN Committee on the Status of Women for Countries that have ratified the Convention on the Elimination of All Forms of Discrimination against Women, other UN instruments is important for Ukraine. Also important are the country's European commitments in the field of gender equality. In particular, the Council of Europe Convention on the Prevention and Combating of Violence against Women and Domestic Violence (Istanbul Convention) needs to be ratified.
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OUSMAN, Oumar Checkh. "BURTON’S JOURNEY AND IBN BATTUTA’S JOURNEY: A COMPARATIVE STUDY." International Journal of Humanities and Educational Research 03, no. 05 (October 1, 2021): 1–13. http://dx.doi.org/10.47832/2757-5403.5-3.1.
Повний текст джерелаАнотація:
A person has been known to not reside on earth since he was on this modest, moving from one place to another, for various purposes, which may be in search of food or for fear of natural disasters, or out of love to travel. And the Muslim Arab travelers have a clear purpose from their trips, represented in the pilgrimage to the Sacred House of God and visiting the grave of the Prophet, may peace and blessings be upon him, and among them are those who came back through new roads and other countries, and some of them followed his path exploring worlds and regions different from their predecessors, as Ibn Battuta, Burton and others did. Each of them has taken the Holy Land as the focus of study and the place of the journey. This research topic was derived from the title: Burton’s Journey and Ibn Battuta’s Journey: A Comparative Study The topic is important in that it is a comparative process. As it is a reading of two books on one topic, travel literature by their two authors, which are considered one of the most important basic references known to the art of the journey among the Arabs. The limits of the study are represented in Burton's book entitled: "Burton's Journey to Egypt and the Hijaz" and Ibn Battuta's Journey: "A Masterpiece of the Principals in the Strange of Places and Wonders of Travel." This research aims to study two journeys in which it includes important aspects of Arab, Islamic and foreign life in its various aspects, whether it is political, social, religious, intellectual or literary, indicating aspects of agreement and difference between the two trips. The researcher also seeks to identify what distinguishes each trip from the other, in terms of the influence and influence between the two trips Keywords: Journey, Burton, Ibn Battuta, Egypt, Hijaz, Comparison.
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Shovkhalov, Shamil A. "THE LEVEL OF FINANCIAL LITERACY OF THE YOUTH OF THE CHECHEN REPUBLIC IN MATTERS OF ISLAMIC ECONOMICS." EKONOMIKA I UPRAVLENIE: PROBLEMY, RESHENIYA 12/1, no. 132 (2022): 151–60. http://dx.doi.org/10.36871/ek.up.p.r.2022.12.01.017.
Повний текст джерелаАнотація:
If we ignore the crisis phenomena inherent in all spheres of human life, the Islamic economy is developing due to various factors, especially the growth of the Muslim population, migration from Muslim countries, as well as still friendly relations with countries where the Islamic factor is of high importance, in including Arab, Asian and African states. Against this background, the issue of financial literacy of the population in relation to the topic under study is being updated. So, about ten years ago, I conducted a sociological study in the form of a survey of Muslims regarding their attitude to the issues of Islamic economics. As a result, it was found that Muslims under the age of 40 showed the greatest interest in information about doing business in the bosom of Islamic law. In the course of another survey, it was revealed that among Muslims who consider the religious factor important, 50% are respondents aged 19–34. Given that today issues related to the Islamic economy have become more in demand, especially in some regions of Russia, and there is an inverse relationship between interest in the Islamic economy and the age of market participants, it seems relevant to study the attitude of young people to the topic under consideration using the example of the Chechen Republic, which is the purpose of the scientific article. The choice of the region is related to the fact that it is one of the most developing regions in terms of the Islamic economy along with the Republic of Tatarstan and the Republic of Dagestan.
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Chelidze, V. "Written Sources from Ancient Albanian-Georgian Communications (Sagdukht - Princess Rani and Queen of Kartli)." Язык и текст 7, no. 3 (2020): 89–99. http://dx.doi.org/10.17759/langt.2020070309.
Повний текст джерелаАнотація:
National-cultural and religious disappearance of the Christian countries of the Caucasus (Albania, Iberia, Armenia) from the V century was threatened by Persia. "Kartlis Tskhovreba" (History of Georgia) tells in detail about these acute and dramatic historical events. Historical writings from a later period show one feature of this region. The references to Rani (Aran) as Persia ("Mirian... called from Persia his relative, a descendant of kings, named Peroz") and the inhabitants of this country as Persians ("in Ran, wherever the Persians fought") should not be taken literally. In Georgian historical works, the terms "Persia" and" Persian " in addition to Persia and Persians also meant countries and peoples of the Near and Middle East-Arabs, Turks, and others: "Sultan Arfasaran came out, king of P e R s I I" (Leonti Mroveli, Life of kings); "P e R s I d s K I e s u l t a n s, far and near" ("Chronicle of the times of lash Giorgi", life of king Giorgi); "the Georgians entered the castle, and there was a strong battle, and p e R s s B a g d a d a were defeated" (Chronicle of the century). This situation is due to the fact that the entire territory to the East of the Caucasus for centuries belonged to and was ruled by the Persian Empire of the Achaemenid, Arshakid and Sasanian eras (much later the Arab Caliphate and then the Turkish Sultanate appeared on the historical scene). In Georgian historical texts, in particular in the chronicle "Life of the kings" by Leonti Mroveli, a logical geographical description is given about this – "Persians from the East of the sun". According to Georgian historical data, these peoples also include Albanians who lived to the East of the Georgians. One of the most notable historical events is an extensive episode of romantic love in the life of an Albanian Princess, the daughter of the ruler of Rani (Aran) Barzaboda and a thorough historical account of the dramatic state activities of the Queen of Kartli (Iberia), mother of the great Georgian king Vakhtang Gorgasal-S a g d u x t.
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BOUKHALFA, Brahim. "WESTERN NOMADIC DISCOURSE AND THE DISCOVERY OF THE OTHER." RIMAK International Journal of Humanities and Social Sciences 3, no. 4 (May 1, 2021): 244–52. http://dx.doi.org/10.47832/2717-8293.4-3.25.
Повний текст джерелаАнотація:
The yearning for a journey towards the places of strangers, the longing to mingle with them and immerse themselves in their lives, and to record everything that is strange and wondrous about their lifestyle, their ways of thinking, their customs and traditions, that is the nature that characterizes man, since ancient times. The lives of the prophets, may blessings and peace be upon them, were frenetic migrations, and a constant movement, length and breadth, in search of a place of intimacy, a comfortable life, and a bright truth. Western poets, writers, philosophers and travelers have also been fond of the journey to the Naked and Islamic East, from the Middle Ages to the present day; The desire to get to know the Easterners closely, to mix with them, and then to dominate them, was evident in the so-called travel literature. It is the writing emanating from the experiences of travelers in the eastern "One Thousand and One Nights". However, these travelers have always hidden the true intentions that drove them on the journey, which, as we will present in the body of this study, are colonial motives deposited in the political consciousness of Western governments that stand behind the colonial phenomenon. It is from this perspective in the research that urgent questions come to the surface, which we are trying to answer. What are the real motives for the trip for Western writers in the nineteenth and twentieth centuries? What is their relationship with the Western governments that were colonizing large areas of the Arab countries? What are the representations of Arabs and Muslims in so-called travel literature? The answer to these questions is to reveal to us the colonial nature of the modern West, and the extent of its contempt for non-Westerners, which is supported by myths of racial superiority and self-centeredness in that. It is a belief that has not been affected by the tremendous development in the field of human sciences that our time has witnesse
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Karaia, Tamar. "DISPLACEMENT –ONE OF THE MAIN CHALLENGES FOR GEORGIA." Gulustan-Black Sea Scientific Journal of Academic Research 49, no. 06 (August 10, 2019): 15–20. http://dx.doi.org/10.36962/gbssjar49062019.
Повний текст джерелаАнотація:
The value of multiculturalism and diversity has long been greatest merit for Georgia. The issues of migrations, its difficulties and objections pose formidable challenges country has to deal with for centuries. For many years already effective and coherent attitude towards this subject have helped greatly to establish divers and liberalistic society. At the same time Georgia also is a country with a high rate of emigrants. Nowadays, because of country’s harsh economic condition, many people tend to leave Georgia to settle in more developed and economically advanced countries. Where they hope to lead easier live, get better education and healthcare and change the living condition for themselves and their families. In the following article we will give a brief description of countries migration policy and history, as well as conditions and ways of human coexistence, that forms interesting, complex and multiple society. Notwithstanding the obstacles, that regularly attends this subject, Georgian government attempts to find right way out of the problem. The government and the citizens understand that further development and independence of the country necessarily requires the consideration of multi-ethnic values. Subsequently, Georgia is an ethnically diverse country, where people of different ethnicity and nationality live peacefully side by side, work together, trade, demonstrate their individual and unique historical and ethnic customs and traditions, try to preserve their cultural heritage and develop. Long lasting practise shows how crucial the tolerance is for harmonious life of the society. To respect different religious beliefs and particular habits is a guarantee for developing civic consciousness and take the constructive step forward. Consequently, joining the European family to preserve human rights and became honourable member of that family is the main target for Georgian people.
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Zhelobtsov, Fedot F. "On the problem of studying shamanism in the Yakut and Korean culture." SHS Web of Conferences 134 (2022): 00066. http://dx.doi.org/10.1051/shsconf/202213400066.
Повний текст джерелаАнотація:
The article is devoted to one of the discussed problems in religious studies, related to the question of whether shamanism is considered a world religion. This problem is closely related to the issues of ethnogenesis of both the Yakut and Korean peoples, which have not yet been completely resolved. Meanwhile, the realities are such that in the context of many studies, the word "shamanism" is used precisely in the meaning of religion. The relevance of the article is seen in the fact that comparative material on shamanism among different peoples will only contribute to the solution of many questions of shamanism. It is a fact that shamanism is still a cult of religion and a common link between the Yakuts and Koreans, who are in the same Altai linguistic environment, which had a huge impact on their culture and mentality. This closeness manifests itself in many areas of life, especially in the rich ancient folklore. Along with similar customs and traditions of shamanism in Yakutia and Korea, there are, of course, many differences caused mainly by the level of development of the structure of shamanism in both countries. The absence of any holistic concept of the history of the birth and evolution of shamanism significantly hinders the unified interpretation of its terms, up to discrepancy. The author hopes that the article will to some extent make up for the topic of Korean shamanism presented in the domestic literature.
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Okrostsvaridze, Nino. "Twofold Muhajirs at the Crossroads of Three Cultures: Turkish Georgians in Bergneustadt, Germany." Kadmos 6 (2014): 241–79. http://dx.doi.org/10.32859/kadmos/6/241-279.
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The contemporary world has been facing legal or illegal migrancy, based on social, economic, political, and religious determination. The number of migrants is growing every day. Mostly they are moving from the East to the West or Europe. Movement is not only physical activity, but it is displacement of culture, traditions and customs from one ethnical space to another one. During migration people take with them part of the total culture. On the new soil they encounter new reality, which could be the reason of dual existence, dissatisfaction. Our research addresses issue of migration of Turkish Georgians in 1960s, from Turkey (Village Hayriye) to Germany (Bergneustadt). Three different cultural elements: - Georgian, Turkish and German, influence their mode of life and affect everyday perception of reality. During the Russo-Turkish War in 1877-78, Achara and other historical provinces of Georgia were attached to the Russian Empire. One part of the Georgian population came under Russian rule; the other part emigrated as “Muhajirs” to Ottoman Turkey. As a result of living in culturally different countries (Russia, Ottoman Empire), the life ways of the Georgian Muslim communities began to diverge. In 1960s due to high levels of unemployment in Turkey and the need for inexpensive labour in the expanding economies of Europe, Turkey concluded bilateral agreement to supply workers to Germany. Approximately one million Turks crossed the border up to 1974, hoping to get rich fast. Twofold Muhajirs at the crossroads of three cultures, without (home) land, the real and permanent one, strangers in foreign and “native” land, torn apart by two sorts of memories, try to make a new beginning, to fit in with new “motherland” (Germany) and at this time to maintain ethnic culture, space and identity.
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Zaini, Ahmad. "Toleransi Antar Umat Beragama dalam Film “?” (Tanda Tanya) dan Ayat-Ayat Cinta 2." KOMUNIKA: Jurnal Dakwah dan Komunikasi 14, no. 1 (April 25, 2020): 1–15. http://dx.doi.org/10.24090/komunika.v14i1.2052.
Повний текст джерелаАнотація:
This paper aims to find out the discourse of tolerance among religious people featured in the film “?” (Tanda Tanya) and Ayat-Ayat Cinta 2. Both are viewed from the level of the text, the level of social cognition, and the level of social context. The research method used is qualitative analysis with Teun van Dijk's theoretical approach, namely data analysis at the level of text, social cognition and social context. The results showed that; First, the discourse of tolerance at the text level in the film “?” (Tanda Tanya) is related to various themes, both about harmony among religious communities, cultural diversity and about tolerance. Likewise the film Ayat-Ayat Cinta 2 also tells the story of religious life in European countries. Second, the discourse of tolerance between religious communities is seen from the level of social cognition. In the film “?” (Tanda Tanya), both the screenwriter and director want to explain the reality of the diversity of religions, cultures and customs that exist in Indonesia. He wants to explain the relationship between religious people in a vulgar way. In contrast to the more refined Ayat-Ayat Cinta 2 movie. Third, the discourse of tolerance between religious communities in terms of the level of social context. The film “?” (Tanda Tanya) is motivated by the number of bombings that occurred at the house of worship three or four years before. At the level of the social context of this film as a sequel to the previous Ayat-Ayat Cinta movie. The background of making this film is because it wants to illustrate that Islam can be used as a way of life wherever we live, including life in the West though.
Tulisan ini bertujuan untuk mengetahui wacana toleransi antar umat beragama yang ditampilkan dalam film “?” (Tanda Tanya) dan Ayat-Ayat Cinta 2. Keduanya ditinjau dari level teks, level kognisi sosial, dan level konteks sosial. Metode riset yang digunakan adalah analisis kualitatif dengan pendekatan teori Teun van Dijk, yaitu analisis data pada level teks, kognisi sosial dan konteks sosial. Hasil penelitian menunjukkan bahwa; pertama, wacana toleransi pada level teks dalam film “?” (Tanda Tanya) berkaitan dengan tema yang beragam, baik itu tentang kerukunan antar umat beragama, keragaman budaya maupun tentang toleransi. Demikian halnya film Ayat-Ayat Cinta 2 juga mengkisahkan tentang kehidupan umat beragama di negara Eropa. Kedua, wacana toleransi antar umat beragama ditinjau dari level kognisi sosial. Dalam film “?” (Tanda Tanya) sang penulis skenario maupun sutradara ingin memaparkan realitas tentang keragaman agama, budaya, adat istiadat yang ada di Indonesia. Ia ingin memaparkan hubungan antar umat beragama secara vulgar. Berbeda dengan film Ayat-Ayat Cinta 2 yang lebih halus. Ketiga, wacana toleransi antar umat beragama ditinjau dari level konteks sosial. Film “?” (Tanda Tanya) dilatarbelakangi banyaknya kejadian bom yang melanda rumah ibadah pada tiga atau empat tahun sebelumnya. Pada level konteks sosial film ini sebagai sekuel film Ayat-Ayat Cinta sebelumnya. Latar belakang pembuatan film ini karena ingin menggambarkan bahwa Islam dapat dijadikan pedoman hidup dimanapun kita tinggal, termasuk hidup di negeri Barat sekalipun.
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Lj. Мinic, Vesna, and Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA." KNOWLEDGE INTERNATIONAL JOURNAL 30, no. 2 (March 20, 2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.
Повний текст джерелаАнотація:
Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Shmelev, Dmitry. "Muslim Immigration to France in the 20th Century: Causes, Cycles, Problems." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015636-8.
Повний текст джерелаАнотація:
The article devoted to the problem of Muslim immigration in France in the 20th century. The focus is on the causes of Muslim immigration, its cycles, specificity and consequences for modern French society. Based on a comparison of various statistical data, it stated that Muslim immigration is an integral part of three large waves of immigration flows that took place from the end of the 19th to the end of the 20th centuries. The article notes the correlation of the number of Muslim immigrants in France with the global numbers of immigrant arrivals to the country. However, if in the first two waves their number depended on the economic needs of the French economy (Muslims came to earn money), then during the third wave other factors came into play — the creation of stable communities, family reunification, going on stage second and third generations of immigrants, social problems of their arrangement and adaptation to French legal norms and customs. The article notes the specificity of the geographical concentration of the Muslim population, which takes place either near large industrial centers and cities (which makes it easier to find work and social protection), or in places of proximity to their native countries (southern France). Special attention paid to the problem of the evolution of state policy in the admission and integration of immigrants, when various methods tired from assimilation, the adoption of quotas to the policy of flexible regulation of immigration and expulsion of illegal immigrants from the country. The article analyzes the position of the Muslim community in France, the role of Muslim associations in its life, the impact on the socio-cultural life of the French. It can stated that Islam has become the second religion in France, which determines its position — a stable presence in socio-economic life (employment, the spread of the social protection system to immigrants), political (the right to vote, the possibility of creating associations, manifestations), religious (the possibility of worship), cultural (the formation of a specific immigrant subculture).
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Gurevich, Pavel. "The Philosophical Anthropology of Martin Buber." Philosophical anthropology 7, no. 2 (2021): 6–33. http://dx.doi.org/10.21146/2414-3715-2021-7-2-6-33.
Повний текст джерелаАнотація:
Martin (Mordechai) Buber was born in Vienna in 1878. He lived in Germany until 1933, then emigrated to Switzerland, and later to Palestine. After the Second World War, the philosopher condemned Arab-Jewish hostility and inhumane actions towards Palestinian Arabs. Buber died in 1965 in Jerusalem. The creative legacy of the philosopher is extremely popular in many countries. As a thinker, Buber combined many diverse interests and aspirations. He was a non-trivial sage-philosopher, a brilliant translator of the Tanakh, a researcher of Hasidism, an outstanding educator and preacher, poet and writer. Buber's views are close to dialectical theology and existentialism. The central idea of Buber's philosophy is being as a dialogue between God and man, man and the world. Developing the concept of religious existentialism, the thinker significantly enriched philosophical anthropology. The insight expressed by him, rooted in the biblical tradition, is simple and majestic: a person's life is in dialogue with other people who are like him. This dialogue is creative and saving when it is carried out through the medium of God, his precepts about morality and love. It is in this dialogue that the vitality of God himself is revealed. Thus, Buber responded with all his creativity to the philosophical ideas of the XX century, to the ideas of "the death of God" and "the death of Man".
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Astuti, Arifian Dwi, Mila Wati Nur Farida, and Anis Fuadah Zuhri. "MENERAPKAN SIKAP DAN PERILAKU YANG BERPRINSIP PADA BHINNEKA TUNGGAL IKA DI ERA 4.0 DALAM PEMBELAJARAN K13 DI MI/SD KELAS IV." JMIE (Journal of Madrasah Ibtidaiyah Education) 4, no. 1 (June 1, 2020): 86. http://dx.doi.org/10.32934/jmie.v4i1.173.
Повний текст джерелаАнотація:
Indonesia is one of the countries in the world and is the largest multicultural country. Diversity is doesn’t only discuss the issue of race, but about religion, ethnicity, customs, and language. Each region has a different character and makes it the unique characteristic of the region. Diversity is one of the assets owned by the Indonesian state, but with the diversity it can trigger conflicts and divisions, ranging from racial, religious, ethnic, and cultural discrimination. In addition, the development of the era in the 4.0 era can also affect the occurrence of conflict. In this era a lot of technology continues to develop, so that many foreign cultures enter Indonesia easily, and can reduce the sense of patriotism. These problems can be overcome by applying attitudes that reflect the values of Pancasila and the value of Bhinneka Tunggal Ika. The Indonesian motto of Indonesian people is Bhinneka Tunggal Ika, the motto has different meanings but it remains one. Bhinneka Tunggal Ika is applied by Indonesia to reflect the value of unity and unity which aims to maintain the integrity of the Unitary State of the Republic Indonesia. Understanding the values of Bhinneka Tunggal Ika in multicultural societies is used as a pillar of nationalism, because it contains the values of tolerance and the value of justice. Generally tolerance and justice develop because of differences in people's lives. This paper aims to explain the importance of Bhinneka Tunggal Ika values in the implementation of daily life, espessially in the era of 4.0.
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Dzera, M. M., R. Y. Pasichnyy, and A. M. Ostapchuk. "Change egypt's foreign policy vector 2011–2017 as a factor of growth of international indices." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, no. 91 (November 16, 2018): 102–5. http://dx.doi.org/10.32718/nvlvet9121.
Повний текст джерелаАнотація:
Position and place of Egypt in the international arena is changing the vector, but does not rule out the already conservative nature. Undoubtedly, the country's leaders do not deviate from traditions and religious beliefs in the implementation of both domestic and foreign policy, but President Abdul As-Sisi introduces changes that mitigate the country's legislation. This is evident in the changes in the rights of women and children, corruption, employment rights and marriage. The persistent and prolonged authoritarian regime was the reason for the reluctance to cooperate with the Club of Dictators. The President did not consider cooperation with the Western countries as possible, because in the Arab World the idea was that the West was the source of sin. That is why the spread of the West to the Arab World is not possible. However, the revolutionary actions of the end of 2010 – the beginning of 2011. Since the life of the population did not meet the standards of their leaders, the struggle for democracy, human rights, women's rights, freedom of choice, freedom of speech, unemployment, corruption, and led to a struggle between different political groups and ideological forces in the direction and strategy of transformation and resources, exit to the surface. The purpose of the study is to determine the peculiarities of the transformation of the course of foreign policy of the Arab world. Object: the foreign policy of Egypt, and that is why the subject acts – the transformation of the course of the foreign policy of Egypt. The tasks were as follows: analyze the foreign policy of Egypt in the dynamics; identify the peculiarities of transformation; to outline the role and place of a leader in the implementation of foreign policy. The methodological basis of the work was the systematic structural approach, empirical and systematic methods, comparison, synthesis and constructivism. The systematic-structural approach provides an opportunity to explore the complex structural context, which partially determines the possibilities or obstacles for the implementation of their foreign policy. The structural-functional method, together with the system, allows us to investigate the specifics of the internal structure of political regimes. Among the empirical methods the primary role is played by the analysis of primary sources. Scientific novelty lies in determining the peculiarities of the transformation of the foreign policy of Egypt and determining the key role of the leader in the formation of foreign policy.