This article illustrates the impact of generic differences and changes in the social and political context on the use of emotion concepts such as love and passion in selected Urdu novels from 1869 until 1945. While Nazir Ahmad (1830/31–1912) and Rashid-ul Khairi (1868–1936) in their domestic novels tend to stress the control of passions, particularly in familial relationships, Abdul Halim Sharar (1860–1926) in his Islamic novels/historical romances allows for romantic attraction and propagates religious fervor, bringing him closer to the emotion vocabulary used in contemporary Urdu journalism. This format was later expanded by Nasim Hijazi (1914–1996), who sought to strengthen the enthusiasm of fellow Muslims in their fight for Pakistan. In this highly popular genre strong feelings and passions serve to arouse intense feeling for the Muslim community.
The most deceitful aspect of Gerald Feldman’s commentary on my
book is his tacit claim that he is engaged in something other than
character assassination. As in other academic jihads he has pursued in
the past, Feldman’s most effective weapon has been his capacity for
ad hominem attack. Straightforward debate concerning disputed historical
evidence is considerably further down his list.
Yehoudah Shenhav, Ha-yehudim-‘Aravim: Leumiyut, Dat, Etniyut (The Arab-Jews: Nationalism, Religion, Ethnicity) Review by Zvi Ben-Dor Benite
Uri Ram, The Globalization of Israel: McWorld in Tel Aviv, Jihad in Jerusalem Review by Dani Filc
Dan Bavly, Dreams and Missed Opportunities, 1967–1973 Review by Moshe Ma’oz
Risa Domb, Identity and Modern Israeli Literature Review by Yaakova Sacerdoti
Steven V. Mazie, Israel’s Higher Law: Religion and Liberal Democracy in the Jewish State Review by Chaim I. Waxman
On 4 February 2005, Giuliana Sgrena, the correspondent of Il Manifesto
in Baghdad, was kidnapped by Islamic Jihad, who asked for
the withdrawal of Italian troops within 72 hours. On 4 March, Nicola
Calipari, an official of the SISMI (Military Intelligence and Security
Service) that ran the operation to liberate the Italian journalist, died
under “friendly fire” at an American checkpoint while he was accompanying
Sgrena to the Baghdad airport. On 29 April, a joint statement
was issued by the Italian Ministry of Foreign Affairs and the American
State Department stating that the two countries “have not reached
shared final conclusions” as to what happened.
Notes de recherche sur la trajectoire sociale de Zacarias Moussaoui
Stéphane Beaud and Olivier Masclet
La France découvre, au lendemain des attentats du 11 septembre 2001 et de la guerre en Afghanistan, qu’elle a couvé en son sein des jeunes, nés ou élevés dans le pays, qui sont devenus des soldats de l’islamisme radical. Antoine Sfeir, directeur des Cahiers de l’Orient, estime à 150 le nombre de jeunes Français qui seraient impliqués dans les réseaux islamistes proches de Al Quaïda. Le plus connu d’entre eux, Zacarias Moussaoui, 33 ans, fiché depuis 1999 par la Direction de la Surveillance du Territoire (D.S.T.) comme « susceptible d’appartenir au Jihad international », est soupçonné d’être le vingtième pirate de l’air des attentats du 11 septembre 2001. Emprisonné aux États-Unis, il risque la peine de mort. On peut aussi citer Djamel Beghal, arrêté à Dubaï en juillet 2001, et son adjoint Kamel Daoudi, 27 ans, informaticien de formation, tous deux d’origine algérienne et également suspectés d’appartenir au même réseau Al Quaïda.
The Banning of Islamic Head Scarves in French Public Schools
Joan W. Scott
The events that became known as the affaires de foulard began on 3 October 1989, when three Muslim girls who refused to remove their head scarves were expelled from their middle school in the town of Creil, about thirty miles outside of Paris. The headmaster, Eugène Chenière, claimed he was acting to enforce laïcité––the French version of secularism. According to Chenière, laïcité–– a concept whose meaning would be furiously debated in the months and years that followed––was an inviolable and transparent principle, one of the pillars of republican universalism. The school was the cradle of laïcité, the place where the values of the French republic were nurtured and inculcated. It was, therefore, in the public schools that France had to hold the line against what he later termed “the insidious jihad.”
W. S. F. Pickering
Prolegomena Four caveats have to be entered at the outset. The first is that the term persecution is hard to define in a way that covers phenomena which some scholars would want to include, especially in the light of recent historical events. One calls to mind words commonly associated with phenomena of the past - martyrdom, massacre, torture, jihad. But in modern times further terms are crying for inclusion in a definition of persecution - the Holocaust, ethnic cleansing, genocide, communal violence, physical abuse, the violation of human rights. The task of trying to find a definition of persecution which would cover these and other terms is complex and demanding. It raises such difficult issues that some might want to argue that the diverse nature of phenomena that could be included under the concept of persecution makes the task of definition impossible. Indeed, the word persecution, some might go so far as to assert, is best abandoned as a workable concept. Since these issues are so large, they have to receive special attention which is beyond the scope of this paper.
Kim Knibbe, Brenda Bartelink, Jelle Wiering, Karin B. Neutel, Marian Burchardt and Joan Wallach Scott
, Orientalism and Multicultural Citizenship in the Netherlands .” Sociology 44 ( 5 ): 962 – 979 . Sims , Alexandra . 2016 . “ Far-Right Dutch Politician, Geert Wilders, Says Male Refugees Must Be Kept in ‘Asylum Camps’ to Stop a’sexual Jihad