排序方式： 共有117条查询结果，搜索用时 234 毫秒
51.
The niqab provokes a heated debate in European societies and generates intolerance towards women who wear it. Some of the explanations used to criticize this Muslim garment refer to the idea that women wear the niqab as a form of patriarchal oppression. Furthermore—especially after the terrorist attacks perpetrated by Islamic extremists—the niqab is seen as a symbol of religious radicalization. We carried out 10 communicative daily life stories with Muslim women wearing the niqab in Spain, to explore the adverse experiences that they face, as well as the ways to transform them. Our analysis, informed by a communicative approach, revealed different forms of discrimination, such as prejudice, personal attacks and social isolation. Furthermore, it revealed some opportunities to transform these experiences, through the equality of differences, the egalitarian dialogue, and the support of faith-based organizations. Ultimately, our findings illustrated participants’ persistent defense of their right to express their religious identity. 相似文献
52.
Yifan Jiang 《Inter-Asia Cultural Studies》2013,14(3):476-484
In this interview with the Guangzhou-based newspaper Southern Metropolis Daily, conducted in December 2010 during her participation of the ‘West Heavens: India-China Summit on Social Thought’, Tejaswini Niranjana questions accepted notions about women and development, explains the reasons for finding alternative reference points in each other for non-Western societies, which resulted in the historical emergence of Cultural Studies in India, and speaks for the need for substantive mutual cultural exposure between India and China. 相似文献
53.
Yunush Ahamed Mohamed Sherif 《Inter-Asia Cultural Studies》2016,17(2):316-323
When the nation building process was gaining momentum during the early 20th century, all the communities in British India had to participate in the process and the Muslims were no exception. Although the Muslim community in British India was as diverse as any other community, there was an attempt to unite its members under the identity of “Muslims” during the first half of the 20th century. But the Tamil Muslims remained aloof from the idea of an “Indian Muslim Community.” They had a double consciousness of being a Tamil as well as a Muslim. They highlighted their “Tamilness” more than their “Muslimness.” More than the Muslim League, their involvement with the Dravidian Movement was substantial. They supported both the movement for Dravidasthan as well as Pakistan. This paper will look into the process of “nation making,” particularly a “Muslim nation” and the anxiety of the Tamil Muslims during these processes. It will analyse the reasons behind the Tamil Muslims being alienated from the other Muslims, the British colonialist denying the identity of “pure” Muslims to the Tamil Muslims and their involvement in the Dravidian Movement. 相似文献
54.
Fang Gao 《Gender and education》2018,30(8):1032-1047
ABSTRACTResearch on university-educated Muslim women in different cultural contexts has displayed an intricate and paradoxical connection between experiences of higher education and identity mediation. A traditional model conceptualizes Muslim female university students as ‘rebels’ against their heritage religion and culture. Recent developments in the context of poststructural feminism highlight the configuration of a hybrid self-image embracing the target and heritage cultures in an additive and empowering manner. To enhance our understanding of the potential impact of higher education on identity negotiation, this study employs the notion of identity capital in an analysis of two South Asian Muslim female university students in Hong Kong over a two-year period. Participants’ life histories reveal that personal capacity to invest in identity capital (a contextually-dependent hybrid self) relies on an individual’s unique possession of various forms of capital. This study thus cautions against generalizations about Muslim women’s university experiences, and suggests that Muslim minorities as multicultural students and that their multilingual/multicultural skills, as forms of ‘intercultural capital,’ should be valued by all societal institutions. 相似文献
55.
Veronica?WilliamsEmail author 《International journal for the advancement of counseling》2005,27(1):125-130
Islam is currently at the forefront of world news and the publicity it receives does not always reflect the reality which counsellors meet when working with Muslim clients. This paper proposes that in working with Muslim clients it is important to identify and avoid making false assumptions concerning Muslim beliefs, values and practices and in the process and content of counselling, to be acutely aware of issues and practices, which are sensitive, and to work within the boundaries which religious beliefs set. The final section attempts to identify some key areas of training for counsellors working with Muslim clients.This article is based on a talk given at the IAC (International Association for Counselling) Conference in Geneva in April 2003. 相似文献
56.
Lisa M. Dorner Sujin Kim Alice Floros Midheta Mujanovic 《International journal of qualitative studies in education》2017,30(7):669-687
Skills developed through qualitative research and community partnerships can be essential for developing education students’ cultural competency and understandings about diverse student populations. Toward this end, we developed a qualitative ‘service-research’ project in a teacher education course focused on child development, whereby undergraduate students examined the racial, linguistic, religious, and migration experiences of youth in St. Louis, Missouri. This paper provides a snapshot of this work by defining service-research and showcasing one student research team that developed and analyzed three case studies of young women from Bosnian Muslim families in partnership with a local organization. Through an analysis and discussion of service-research and the students’ results, we argue for the integration of qualitative research skills, service projects, and community partnerships into educator preparation programs. 相似文献
57.
张来仪 《历史教学(高校版)》2008,(10)
卡斯波林斯基是俄国近代史上最著名的穆斯林社会活动家和思想大师,是穆斯林社会运动的领军人物,故近代俄国穆斯林的教育理念与实践实际上就是卡斯波林斯基的教育改革理论与实践。他主张用提高文化教育水平促进社会进步和人与人之间的相互尊重和理解,通过启蒙教育的途径来消除人类社会生活中的暴力行为,以现代化和一体化来实现民族的复兴。 相似文献
58.
Gender inequalities in educational attainment have attracted considerable attention and this article aims to contribute to our understanding of young women’s access to higher education. The article is based on our in-depth interviews with 26 Hindu and Muslim young women attending colleges in urban Bengaluru (formerly Bangalore), south India, and explores the barriers they confronted in fulfilling their aspirations. We highlight the similarities amongst the young women, as well as the distinctive experiences of the Hindu and Muslim interviewees. Financial constraints, lack of safety for women in public space, and gender bias, gossip and social control within the family and the local community affected Hindu and Muslim interviewees in substantially similar ways. For the Muslim interviewees, however, gender disadvantage was compounded by their minority status. This both underlines the importance of incorporating communal politics into our analysis and undermines popular discourses that stereotype Muslims in India as averse to girls’ and young women’s education. 相似文献
59.
The quantitative literature on physical activity participation patterns leaves many questions about the place and significance of physical activity in the lives of young people unanswered. This paper begins to address this absence by attempting to understand physical activity from the point of view of young people and in relation to other aspects of their lives. It discusses interviews with 28 female and 34 male students from three Australian high schools chosen because they provided the opportunity to include students from different geographical, social and cultural locations. Students were asked to reflect upon their past and current engagement in physical activity, and the impact of factors such as their location, family, and school in their access and interest. Different spaces and places proved important in the nature of the physical activity available, its significance to young people and the kinds of identities which could be constructed. 相似文献
60.
《Africa Education Review》2013,10(3):595-609
Abstract Despite being minority religious communities in the Southern African region, Muslims have carved out for themselves a unique identity within a multi-ethnic, multi-linguistic, and a multi-religious region. As a result of the variety of Muslim education programs and institutions that the community had set up over the past few decades its representatives made an interesting contribution towards the region. In the discipline of ‘Islamic Studies’, which began as a minor subject within the field of Oriental and Missiological studies respectively at the beginning of the 1960s, underwent remarkable changes by the mid 1970s and the beginning of the 1980s when fully-fledged programs were designed and mounted at specific Southern Africa's universities. The continuities and changes that took place from the mid 1970s onwards were as a result of the growing interest in this discipline. The essay's objective is to discuss the study and research of ‘Islam’ undertaken by individuals in the Southern Africa with special focus on South Africa where there have been major developments in the Muslim educational circles for more than a half a century (circa 1960–2010); it, however, employs ‘identity’ as a significant analytical tool in scholarship and the production of knowledge about Islam within the Southern African context. 相似文献