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Muslim-Christian Dialogue

Signs of Hope

Guat Kwee See

Over the last fifty years, Muslims and Christians have never talked so much with each other, according to Jean Claude Basset. However, he writes that it is mainly a small elite group of scholars who are doing the talking Ismail Faruqi described Muslim-Christian dialogue as a 'failure, a struggling desperately to survive', and in vain, with no visible results. He argued that Muslim-Christian dialogue has mostly been led by Christians; Muslims as 'invited guests' have thus not been free to speak being obligated to their 'hosts'. Furthermore, participant Muslims are often selected by Church authorities, rather than elected or appointed by their communities. Although a good number of dialogues have been organized at the international level with the support of religious organizations, they claim little impact beyond more local initiatives, have not prevented mistrust and conflicts from occurring, and have offered little help in healing wounds and restoring peace.

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(In)visible Muslim Girls

Sakina Dhalla

Single (Muslim) Stories There are days I feel invisible, and days I wish I were. As a Brown Shia woman in hijab, I often feel as though people fail to see me, or do not care to. My experiences as a hijabi woman had me feeling simultaneously

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Award of the Hermann Maas Medal to the Standing Conference of Jews, Christians and Muslims in Europe (Gengenbach, 26 January 2003)

Karl-Josef Kuschel, Ute Stamm, Chadigah M. Kissel, and Jonathan Magonet

At present, the air is vibrating with negative religious energies, which the shocking events of September 11 released. Whether it is Djerba (Tunisia), Bali (Indonesia) or Moscow, criminal terrorists abused and abuse a religion such as Islam to legitimize mass murder and to glorify suicide. Week after week, Israelis and Palestinians add new victims to the horrifying list of murder and counter murder. Muslims all over the world experience attacks as never before, with claims that they belong to a religion of violence and enemy destruction. In a first reaction, the American president speaks of a ‘crusade’, and afterwards he has to visit a mosque in order to show clearly that America is not fighting against a religion but rather against terrorists. Prime Minister Blair speaks of a battle against ‘evil’ and uses apocalyptic – dualistic models of interpretation: either – or, for us – against us, now – never. There is no question: the air is vibrating with religiously charged political energies. A second Gulf War seems immanent – with disquieting consequences for the Western and the Islamic world.

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Around David Henig's Remaking Muslim Lives

Everyday Islam in Postwar Bosnia and Herzegovina

Catherine Wanner, Michael Lambek, Basit Kareem Iqbal, Joel Robbins, and David Henig

Around David Henig's Remaking Muslim Lives: Everyday Islam in Postwar Bosnia and Herzegovina Urbana, Chicago: University of Illinois Press, 2020, paperback, 210 pages Comments by Catherine Wanner Although many anthropologists use

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Muslim Girlhood, Skam Fandom, and DIY Citizenship

Briony Hannell

Muslim girls living in non-Muslim majority countries are routinely discursively positioned as objects of public anxiety in relation to their citizenship and civic engagement. They are positioned as being at-risk or in crisis ( Gilmore and Marshall

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Narrating Muslim Girlhood in the Pakistani Cityscape of Graphic Narratives

Tehmina Pirzada

In the United States, representations of Muslim girlhood 1 in comics such as Dust in X-Men Comics (1963–2014) and Kamala Khan in the Ms. Marvel (2014) series have offered Muslim girlhood much needed visibility. However, the representations of

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The Construction of Muslim Women Characters in Early English Drama

Thomas Heywood's The Fair Maid of the West Parts I and II and George Peele's The Battle of Alcazar

Fuad Abdul Muttaleb and Mai Rushdi Odeh

In examining the Muslim women characters of Thomas Heywood's The Fair Maid of the West Part I and II and George Peele's The Battle of Alcazar , one expects to encounter female characters displaying exclusive features that can be considered

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Muslims in Catalonian Textbooks

Lluís Samper Rasero and Jordi Garreta Bochaca

Textbooks are basic elements that shape the school curriculum. Despite the democratization and decentralization of the Spanish educational system, a certain ideological inertia and bias with respect to their contents and focus persists. The study presented here is based on an empirical analysis of the contents of 264 books used at the primary (6-11 years), secondary (12-14 years) and baccalaureate (15-16 years) levels. The results point to the existence of an "unstated" curriculum, where only brief mention of Islam, Arabs and Muslims, and their presence in Spain predominate. These are usually accompanied by images - for cognitive support - that serve to maintain an exotic, anti-modern, anti-Western and, in other words, an "Orientalist" image of this group.

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The Restoration Muslim Tangerines Caliban and Sycorax in Dryden-Davenant's Adaptation of Shakespeare's The Tempest

Hussein A. Alhawamdeh

Restoration England against the Muslim Moors and Turks and instructs the Restoration politicians to enrich relations of trade and peace with their Muslim partners. Recent modern scholarship traces the resonance of the Mediterranean context of Shakespeare

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Muslim transnationalism in Indo-Guyana

Localized globalization and battles over a cultural Islam

Johannes Gerrit de Kruijf

Contemporary cultural processes, comprising tendencies toward transformation and reproduction, are inevitably affected by the (re)formative force of globalization. Increased mobility and intensified interconnectedness have expanded our ability to recreate culture, enforce a redefinition of social realities, and transform power structures. Globalization has thus also had an effect on religious realms. Religious concepts, practices, and organizations everywhere are increasingly subject to transnational forces. This article looks at the intersection of these forces and the local powers that determine religious developments by analyzing contemporary Indo-Guyanese Islam as a manifestation of this connection. Rather than stressing globalization's universalizing propensities, it investigates how local conditions determine the relationship between growing interconnectedness and the development of Muslim faith, practice, and collectivity. It is argued that globalization stirs opposing processes of deculturalization and reculturalization in Guyana because of the economic, social, religious, political, and historical context in which local Muslims consume the fruits of transnationalization.