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1.
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
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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
3.
Claire Miles 《Sport, Education and Society》2016,21(5):723-740
The case study explores the experiences of Muslim women in the area of physical activity participation conducted whilst they were studying at one UK University. Previous research in the field indicated that Muslim women can be denied opportunities to participate in areas of sport-related physical activity through multiple factors such as socio-cultural, familial, religious or sporting structural constraints. Despite increased knowledge about the inclusion of Muslim girls in school-based physical education and sport, there is a dearth of literature on Muslim women's experiences post their school years. Informed by socio-cultural theories of the body, identity and embodied cultures, the study focuses on Muslim women's early physical activity experiences, university-based participation patterns and reflections on the influences that shaped their attitudes and beliefs towards such participation. Open-ended questionnaires, 34/50 returned (68%), and 6 in-depth interviews were conducted with volunteers studying a wide range of programmes. Content analysis revealed that values, attitudes and behaviours were largely influenced by the family; prior to university, the women's physical activity experiences were mixed and dependent on family activity patterns and school-based opportunities; university recreational sport-related provision did not cater for the women's Islamic needs denying them opportunities to participate. Religious belief and cultural expectations made a significant contribution to the women's preferences for participation environments that respected their Islamic beliefs. 相似文献
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Syed Jamil Ahmed 《Inter-Asia Cultural Studies》2013,14(3):431-455
Abstract This essay recognizes that representations of the ‘Muslim woman’ as the Othered ‘object’ of the ‘Western’ gaze and the domesticated ‘object’ which the Islamic apologists strive hard to defend, are both constructions and false antitheses of each other. It seeks not the ‘truth’ regarding the Muslim women in the world of social reality but to examine how various representations of the women are constructed and to what effects and consequences these representations are mobilized. The essay proceeds in three stages. The first stage shows how the patriarchy mobilizes the Qur’an and the Hadith in order to construct the woman as the negative, the inessential and the abnormal of the man so as to exert complete subordination over her. However, the very act of attempting to mute the woman in Islam is the most strident proof that she is engaged in resistance against patriarchal control and the degree of resistance must be judged by the degree of patriarchal control. The second stage demonstrates how patriarchy operates in colonial and neo‐imperial landscape: it legitimizes the appropriation of Muslim woman ‘possessed’ by the Other (as exemplified by the orientalist seduction fantasy in William Dalrymple’s The White Mughals), but, haunted by the fear of rape and anxieties regarding the sexuality of the White woman possessed by the Self, it attempts to maintain strict control over her (as in the cases of Miss Wheeler in the ‘Mutiny’ of 1857 and Private Jessica Lynch in the Iraq War). This struggle over the feminine body is perfectly in line with Islam’s hyper‐anxiousness to hide the female body and rigorously ensure monopolic possession over her. The third stage shows how Taslima Nasreen, a late‐20th century feminist from Bangladesh, speaks the unspoken and thereby attempts to subvert the normative representation of the muted women in her autobiographical novella, entitled āmār Meyebelā. In thus examining the representations of the Muslim women, this essay seeks an alternative ‘third space of enunciation’ and takes a distinct political stand located outside of the axis of the dichotomy of the ‘Western’ gaze and the construction of the Islamic theologians. 相似文献
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《Journal of Intercultural Communication Research》2013,42(1):41-57
Media help in the formation of identity. For ethnic communities, ethnic media can play a dual role, aiding in the acculturation process and assisting in holding onto ethnic identities. This study examines media and identity negotiation. Specifically, this study analyzes differences in media usage among French-Muslims. The principal researcher interviewed 42 first and second generation French-Muslims to explore their media usage and the relationships between their media usage and ethnic identification. Analysis uncovered two key findings. First, second-generation French-Muslims prefer to use ethnic media more than French produced media as a form of protest against French assimilationist policies. Second, abandoning ethnic media is equated with becoming French, which is something first and second generation French-Muslims resist. 相似文献
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Housni Alkhateeb-Shehada 《Al-Masaq: Islam & the Medieval Mediterranean》2008,20(2):207-214
The central place occupied by donkeys and mules in the life of the medieval Islamic world often necessitated medical care. Three veterinary treatises were chosen for the present study owing to the special attention attributed to these animals by their writers. The identity of the writers is of some interest: two of them were rulers of Yemen, whereas the third was the chief veterinarian of the Mamlūk Sul ?ān Mu[hdot]ammad Ibn Qalāwūn. In dealing with the treatment of donkeys and mules, these writings are mainly concerned with breeding, preventive medicine (including nutrition, exercise and diet), and the diagnostics and healing methods of ailments peculiar to donkeys and mules, including behavioural problems, infirmities of hooves and problems resulting from carrying heavy loads. The dedication of special sections of these treatises to donkeys and mules is an indication of their importance in the economy of Egypt and Yemen. They reflect the high professional level of veterinary medicine during the Mamlūk period. 相似文献
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Professor Kiril Petkov 《Al-Masaq: Islam & the Medieval Mediterranean》2007,19(2):99-119
This essay examines the fundamentals of the Byzantine and Muslim political discourses during the period of the Crusades by analyzing a common political trope, the concept of Western pride and arrogance. The principal argument is that the seemingly stable categories of Eastern political propaganda obscure a massive discursive shift. At the beginning of their encounter with the Latin Christians both Byzantines’ and Levantine Muslims’ discourses on power and their place on the international stage were hegemonical, exclusive and self-referential. Towards the end of the Crusading period and under the steady pressures of Western practices, both societies’ political discourses came to accept as legitimate principles of international politics—such as power as a claim rather than a right, relations based on contract, territoriality and legitimacy of secular rule—that have long been the staple of Western conceptualization of politics, but were initially seen as utterly alien by Byzantines and Levantine Muslims. 相似文献
9.
Nicolas Drocourt 《Al-Masaq: Islam & the Medieval Mediterranean》2012,24(1):91-112
Ambassadors and embassies were numerous between Byzantium and its Muslim and Western Christian neighbours during the Middle Byzantine Period. This article seeks to demonstrate that these official envoys constituted major players involved in the transfer of political information between the courts considered. Ambassadors were those who travelled the most in the Mediterranean area during our period – at least between 700 and 900. Furthermore, as official envoys acting for sovereigns, they were carefully listened to by those sovereigns when they returned. Information coming from ambassadors is found in various sources and concerned military matters and foreign policy. But we also find precise data on domestic affairs and internal political information. Furthermore, news of usurpations and troubles in Byzantium may have constituted an important part of the information transferred beyond the Empire. Foreign ambassadors witnessed usurpations and palace revolutions. Their testimonies could have nourished the idea of a Byzantine government weakened by political instability and this theme became prominent during the twelfth century in some Western Christian courts. 相似文献
10.
肖查娜 《黑龙江教育学院学报》2011,30(10):138-139
《禁果》节选自前苏联著名作家费·阿·伊斯坎吉尔的中篇小说《柏树下的老屋》,全文通过小男孩“我”之口娓娓道来,清新活跃、质朴明快.特别是作者调动诸多艺术手段刻画的“我”这个小男孩的艺术形象,更是呼之欲出、跃然纸上.同时这部作品还具有很强的现实意义,指明家庭教育在孩子性格养成中所起的重要作用,值得为人父母者深思. 相似文献