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1.
Wendy Drewery 《Educational Philosophy and Theory》2016,48(2):191-203
This article proposes that restorative justice practices (RJPs), as used in New Zealand schools, are better understood as an instrument of social development than a behaviour management practice. Concerns about the achievement of Māori students are relocated, from an individualised psychological and pedagogical problem to an interdisciplinary context of historical and social development. Social constructionist theory is suggested as a lens through which RJPs in schools may be seen as the intentional production of respectful social relationships, rather than as behaviour management. A restorative process has the productive capacity to restore healthy relational functioning, both for those who have been offended against and those who have offended. It is argued that the primary function of restorative justice in schools is not about resolving specific conflicts, but rather, about the production and maintenance of respectful relationship, which is the antithesis of colonised relationship. Such a position reflects accountability on a communal, rather than individualised basis, and accords with recent moves in the United Nations Development Programme to look at Human Development as building agentive capacity. 相似文献
2.
Farah Rangikoepa Palmer 《国际体育史杂志》2016,33(17):2169-2184
AbstractSociology and history are intimately related to each other and cannot be clearly separated or isolated from each other which resonates with a Māori view of time (the past, present, and future are not distinct entities) and realms (the spiritual and human in particular). This paper uses pūrākau and storytelling to explore how haka performed by strong women in tribal narratives, in Māori contexts, and in women’s rugby creates a more nuanced understanding of the embodied discourses associated with intersecting identities (gender, race, ethnicity, class) in and around the sport of rugby union. As a Māori woman, heavily invested in the sport of rugby union, how did the words and actions of Māori women from my past influence my present and my future and how was this embodied and experienced through haka? In particular, my 10 years as a member of the New Zealand women’s rugby team and my understanding of the histories or pūrākau (tribal stories) of strong women in te ao Māori (the Māori world) inform this paper. This will help to illustrate how history and sociology are intimately connected and highlights how intersecting stories told through time, from different perspectives can influence key learnings in sport. 相似文献
3.
Kinship,Camaraderie and Contestation: Fāṭimid Relations with the Ashrāf in the Fourth/Tenth Century.
Shainool Jiwa 《Al-Masaq: Islam & the Medieval Mediterranean》2016,28(3):242-264
The founding of the Fā?imid caliphate across the southern Mediterranean, and then in Egypt, Syria and the ?ijāz at the turn of the fourth/tenth century, necessitated its negotiation with the ashrāf, those who claimed lineal descent from the Prophet Mu?ammad, and who by this time had gained significant influence as a social class based on their charismatic descent. While other dynastic powers fostered relationships with various members of the ashrāf, the Fā?imid–ashrāf dynamics were distinctive in that the Fā?imids legitimised their rule as Ismā?īlī Shī?ī imām-caliphs, based on their claim of descent from the Prophet Mu?ammad, and as the sole successors to his authority and leadership over the Islamic world. Consequently, Fā?imid–ashrāf relations were permeated by fraternal camaraderie as well as by competing contestations based on their shared claim to Prophetic lineage. 相似文献
4.
Josephine van den Bent 《Al-Masaq: Islam & the Medieval Mediterranean》2016,28(2):171-186
The rise of the Mongol empire was a shock to the Arab world and led many Arab authors to describe these conquerors in decidedly negative terms. The great historian Ibn Khaldūn also discusses the Mongols' rise and their conquests. As a nomadic people they challenged and defeated sedentary populations and founded their own dynasties. Consequently, the Mongol conquests perfectly fit Ibn Khaldūn's theories on ?a?abiyya – which is superior in nomadic groups – and the rise and fall of dynasties. For the Maghrebi historian, the rise of the Mongols was a natural step in the course of history. This consequently colours his view of the Mongols and affects the way he portrays them, especially regarding the themes of violence and religion – recurring themes in many contemporary works dealing with the Mongols – and in his depiction of the Turco-Mongolian conqueror Timur, who is presented in a more favourable light by Ibn Khaldūn than he is in many contemporary works. 相似文献
5.
Tarek Ladjal 《Al-Masaq: Islam & the Medieval Mediterranean》2018,30(2):191-211
Historians often present the evolution of Islamic philosophy through a limited number of philosophers beginning with al-Kindī and concluding with Ibn Rushd. This practice tacitly asserts that Islamic philosophy developed only in accordance with this “sequential” or “chronological” context that assumes it was the inevitable evolution of Aristotelian thought in Arabic. However, most of those who present Islamic philosophy in this manner appear to have overlooked the fact that it developed in the context of a philosophical conflict that emerged between the two schools to which the majority of Islamic philosophers belonged – the School of Baghdad and the School of Khorasan, which appeared in the tenth century and introduced philosophy to Islam and Muslims. This study stands apart from earlier attempts to present Islamic philosophy by considering these two schools and the frequently violent disputes that occurred between them. It is based on an historical-analytical approach accompanied by a rereading of numerous historical and literary texts and presents a reinterpretation of the works of Ibn Sīnā that differs from past interpretations of the history of Islamic philosophy. The study concludes with a thorough examination of the texts and contexts, which demonstrates the existence of the two philosophical schools and their significant contributions to the development of Islamic philosophy, albeit with their own distinctive elements. The study also argues that the philosophical School of Baghdad migrated to Morocco and Andalusia and arrived, in some respects, in Europe through Ibn Rushd, whereas the School of Khorasan appeared in Suhrawardī’s Philosophy of Illumination and in modern Iranian philosophy. 相似文献
6.
Nicholas Morton 《Al-Masaq: Islam & the Medieval Mediterranean》2015,27(2):109-118
This article contributes to the important debate over the conversion of the Turks to Islam. Previously, it was thought that the Turks abandoned their former steppe faith and customs very swiftly to become staunch Sunni Muslims, but this view has recently been challenged by a number of studies. The current consensus seems to be that the Turks’ adoption of Islam was a process of far longer duration, spanning many decades. This article broadens this discussion by demonstrating that the chronicles written by the First Crusaders contain much useful information that is pertinent to this question. It works through these texts, showing that they can shed new light on this point. 相似文献
7.
Sherif Anwar 《Al-Masaq: Islam & the Medieval Mediterranean》2010,22(3):259-278
The Imam-caliph al-Mu‘izz al-Dīn Allāh undertook a series of monetary changes which were to have a monumental impact on all future Fā?imid coinage, would lead to many imitations even after the dynasty had fallen, and create an easily identifiable pattern that attracted medieval merchants and modern collectors. The fact that al-Mu‘izz's coinage went through three stages with slight variations in the wording and layout indicates that he was determined to create a new model for Fā?imid coinage which would distinguish it from the Aghlabid and ‘Abbāsid coinage that preceded and competed with it. In contrast, Sijilmasa coinage was so conservative in layout due to its role in the African trade. 相似文献
8.
Alex Mallett 《Al-Masaq: Islam & the Medieval Mediterranean》2010,22(2):113-128
This paper examines ideas surrounding the presentation of the Muslim “other” in Latin writings of the early period of the Crusades. Using a case-study approach of the views of one chronicler, Walter the Chancellor, in his work Bella Antiochena, on one individual Muslim, Najm al-Dīn Il-Ghāzī, the paper studies aspects of the image of Il-Ghāzī, the reasons for them, how and why they develop throughout the chronicle, and whether, from the other information given in the chronicle, it would be possible to interpret the information in other ways. The conclusions reached demonstrate that the reason for the vitriol in Walter's presentation was his wish to justify the Crusades and suggest that the writers of Outremer started to develop their own cross-cultural responses to Islam, independent of mainstream European thought, because of their situation. 相似文献
9.
Anthony Minnema 《Al-Masaq: Islam & the Medieval Mediterranean》2019,31(1):1-19
In 1145–1146, Sayf al-Dawla returned to al-Andalus to create an independent kingdom and return the Banū Hūd of Zaragoza to prominence. His task was a difficult one, not least because he’d spent a decade serving the Christian king Alfonso VII. After a year of campaigning, Sayf al-Dawla secured a base of support in Murcia. However, he died shortly after his coronation in a battle with Christian allies who were allegedly sent by Alfonso to help him. In addition to providing an explanation for the battle and his death, the article examines how Sayf al-Dawla promoted the legitimacy of his state through his coinage, adherence to Andalusī traditions, and a network of fellow exiles. It interprets the Zaragozan ?ā’ifa as a moveable faction rather than a fixed geographical entity and connects Sayf al-Dawla’s kingdom to later movements to demonstrate how his actions preserved the Banū Hūd’s prestige in Andalusī imaginations. 相似文献
10.
Matt King 《Al-Masaq: Islam & the Medieval Mediterranean》2017,29(3):221-234
The release of the Old World Drought Atlas (OWDA) in November 2015 provides historians with an unprecedented glimpse into the climate of the medieval world. Through the careful examination of tree-ring data provided by the OWDA, historians can better gauge how the environment affected the course of medieval Mediterranean history, particularly in times and places where textual data is sparse, such as North Africa. The case studies of the Norman conquest of the coast of Ifrīqiyya in the 1140s and the invasion by the Banū Hilāl in the mid-eleventh century show the utility of the OWDA for gaining a better understanding the medieval Mediterranean. In particular, OWDA data shows that the arrival of the Banū Hilāl into Ifrīqiyya coincided with a period of extended drought that is not documented in the written sources and suggests that increased competition for scarce resources was instrumental to their entrance into the region. 相似文献