The origins of the Islamic state, being a translation from the Arabic, accompanied with annotations, geographic and historic notes of the Kitâb fitûh al-buldân of al-Imâm abu-l Abbâs Ahmad ibn-Jâbir al-Balâdhuri,

Pub. also as thesis (Ph. D.) Columbia university, 1915.

Sumario é recopilacion de todo lo romançado por mi,

Titles published in v.3 of the series: Sumario é recopilacion de todo lo romançado por mi. -- Proceso del rey de Mallorca. -- Documentos de la época de d. Sancho el Bravo. -- Inscripciones arábigas.

Biographien Muhammeds,

Mode of access: Internet.

Nederland en de Islâm.

Mode of access: Internet.

Group-directed criticism in Indonesia: Role of message source and audience

Research in individualist cultures has shown that group members are more likely to agree with criticisms of their group when the criticisms are made by another ingroup member as opposed to an outgroup member (the intergroup sensitivity effect). However, evaluations of ingroup critics are often harsher when they take their comments to an outgroup audience. In light of research on facework and tolerance for dissent, it seems important to test whether these effects are generalizable to a collectivist culture. Indonesian Muslims (N = 191) received a criticism of their religion stemming either from another Muslim or a Christian, and published in either a Muslim or a Christian newspaper. Participants agreed with the comments more when they were made by an ingroup as opposed to an outgroup member. Furthermore, consistent with previous research in Australia, the effects of audience on agreement were moderated by levels of group identification. Results are discussed in relation to theory about the functional role internal critics can play in group life.

Mapping the notion of "terrorism" in Serbian and Croation newspapers

The September 11 terrorist attacks in the United States have reconfigured the global public debates as of how to defend a "civilized" world from the "Islamic terrorism." The U.S.-led war on terror against extremist groups also produced and triggered a particular discourse in the former Yugoslav countries. The main aim of this article is to present an example of a study that explores how media appropriate dominant global antiterrorism discourse and apply it to a local context to legitimize and justify specific ideologies and discourse. As our critical discourse analysis shows, Serbian and Croatian newspapers apply the global discourse of terrorism to their local context to excuse their nationalisms and the past military actions against the Muslims in former Yugoslav wars, and with that, they assert their belonging to an antiterrorism global discursive community. © 2006 Sage Publications.

A RELIGIÃO NO CONFLITO ENTRE ISRAEL E PALESTINA NO CONTEXTO DA CRIAÇÃO DO ESTADO JUDAICO: ASPECTOS HISTÓRICOS (1896-1948)

O presente trabalho analisa o papel da religião no conflito entre Israel e Palestina, principalmente no contexto da implantação do Estado de Israel, em 1948. A análise toma como delimitação histórica do conflito o período de 1896 a 1948, quando ocorre a migração das primeiras levas de judeus para os territórios palestinos. A pergunta inicial é sobre como judeus e muçulmanos se relacionavam nos primeiros anos de imigração até a criação do Estado de Israel. O problema principal a ser esclarecido é como a construção cultural ocidental em relação aos palestinos interferiu no conflito, principalmente no que tange à tomada da terra e à construção de um novo país dentro de um já existente, socialmente, religiosamente e culturalmente. Finalmente a pesquisa pergunta pela repercussão do conflito entre israelenses e palestinos no campo religioso protestante, principalmente entre grupos conservadores e fundamentalistas deste ramo do cristianismo. A pesquisa é totalmente bibliográfica e toma como referência as teorias pós-coloniais para debater a história do território, no que se refere aos aspectos religiosos do conflito.

Challenging From Within : Youth Associations and Female Leadership in Swedish Mosques

This chapter focuses on women members of the Sunnī-dominated national organization Sweden's Young Muslims (Sveriges Unga Muslimer, SUM) and some of its local youth associations in different Swedish towns, to argue that involvement with these associations is increasing Muslim women's engagement with mosques and other venues for acquisition of Islamic knowledge. Illuminating the continuous challenges to the women's presence in mosques and their wider public activism the chapter examines how these women defend their right to exercise religious authority while supporting the traditional sources of Muslim authority in the public sphere. It analyzes how the women reinterpret the Islamic texts to change their daily lives as well as their position within both the Muslim community and Swedish society as a whole. The chapter emphasizes that in more informal situations, backstage among peers, the women put gender on the agenda, initiate reflexive deliberations, and test alternative norms and practices.

Islamist Cyber Networks in Spanish-Speaking Latin America

Despite significant concern among policy, law enforcement and intelligence communities in the United States (U.S.) over the possible spread of radical Islamist thought throughout the world as part of a global jihad movement, there has been little investigation into the growing cyber networks in Latin America that promote strong anti-Semitic and anti-U.S. messages. This paper offers an overview of that network, focusing on the structure of Shi’ite websites that promote not only religious conversion but are also supportive of Iran -- a designated State-sponsor of terrorism – its nuclear program. Hezbollah, and the “Bolivarian revolution” led by Venezuelan President Hugo Chávez and his allies in Bolivia, Ecuador and Nicaragua. There is also a smaller group of Sunni Muslim websites, mostly tied to the legacy organizations of the Muslim Brotherhood. Many of the Shi’ite websites are linked to each other consistently portray Israel as a Nazi State, and the United States as an imperialist war monger. The Palestinian issue is frequently juxtaposed with the anti-imperialist struggle that those states supporting Chávez’ Bolivarian revolution claim to wage against the United States. Some of the Islamist websites claim thousands of new convert, but such claims are difficult to verify. Most of the websites visited touted the conversion of one or two individuals as significant victories and signs of progress, implying that there are few, if any, mass conversions. While conducting this research, no websites directly claiming to be linked to Hezbollah were found, although there numerous sites hosted by that group that were active until around 2006. Several of the inactive links are supportive of Hezbollah as a political party. No websites linked to al Qaeda were found. Yet a substantial Internet network remains operational. Much of the outreach for Shi’ite Muslims, closely tied to Iran, is sponsored on numerous websites across the region, including El Salvador, Chile, Ecuador, Colombia, Mexico and Bolivia. Numerous Facebook forums for discussion are also hosted around Latin America. These links must be viewed in the context of the rapidly expanding diplomatic, intelligence, political and economic ties of Iran in recent years with the self-proclaimed Bolivarian states. Given the sparse literature available and the rich vein of un-mined information on the sites cited as well as others that one could find with additional research, the cyber network of Islamist groups remains one of the least understood or studied facets of their presence in Latin America and the Caribbean. It merits significantly more investigation.

The rise of Islamism amongst Muslim youth in the UK

The purpose of this study was to examine the possible reasons why Muslim youth are increasingly becoming attracted to radical Islam in the UK. Recent studies involving focus groups of Muslim youth across the UK and opinion surveys were used to measure youth's level of religious guidance, integration in society and feelings of hostility or of an enemy image of Islam. It was found that alienation from traditional methods of religious education, parents/ imams, is the possible first step that makes youth more vulnerable to outside Islamist groups. The second step is the lack of integration due to discrimination and feeling as an enemy within society. The enemy image includes the government's decision to invade Iraq and the perception that Muslims and Islam are under attack. There is a strong need for youth to reconcile their national and religious identities in order to be active citizens in the future.

Trans Terrains: Gendered Embodiments and Religious Landscapes in Yogyakarta, Indonesia

Transgendered Indonesians live in the fourth most populated nation in the world with more Muslims than any other country. This thesis summarizes an ethnography conducted on one religiously oriented male-to-female transgender community known in the city of Yogyakarta as the waria. This study analyzes the waria’s gender and religious identities from an emic and etic perspective, focusing on how individuals comport themselves inside the world’s first transgender mosque-like institution called a pesantren waria. The waria take their name from the Indonesian words wanita (woman) and pria (man). I will chart how this male-to-female population create spaces of spiritual belonging and physical security within a territory that has experienced geo-religio-political insecurity: natural disasters, fundamentalist movements, and toppling dictatorships. This work illuminates how the waria see themselves as biologically male, not men. Anatomy is not what gives the waria their gender, their feminine expression and sexual attraction does. Although the waria self-identity as women/waria, in a religious context they perform as men, not women.

Russia's Islam: Discourse on Identity, Politics, and Security

Despite the long history of Muslims in Russia, most scholarly and political literatures on Russia’s Islam still narrowly interpret Muslim-Slavs relations in an ethnic-religious oppositional framework. In my work, I examine Russia’s discourse on Islam to argue that, in fact, the role of Islam in post-Soviet Russia is complex. Drawing from direct sources from academic, state, journalistic, and underground circles, often neglected by Western commentators, I identify ideational patterns in conceptualizations of Islam and reconstruct relational networks among authors. To explain complex intertextual relations within specific contexts, I utilize an analytically eclectic method that appropriately combines theories from different paradigms and/or disciplines. Thanks to my multi-dimensional approach, I show that, contrary to traditional views, Russia’s Muslims participate in processes of post-Soviet Russia’s identity formation. Starting from textual contents, avoiding pre-formed analytical frames, I argue that many Muslims in Russia perceive themselves as part of Russian civilization – even when they challenge the status-quo. Building on my initial findings, I state that a key element in Russia’s conceptualization of Islam is the definition, elaborated in the 1990s, of traditional Islam as part of Russian civilizational history, as opposed to extremist Islam as extraneous, hostile phenomenon. The differentiation creates an unprecedently safe, if confined, space for Islamic propositions, of which Muslims are taking advantage. Embedded in debates on Russian civilization, conceptualizations of Islam, then, influence Russia’s (geo)political self-perceptions and, consequently, its domestic and international policies. In particular, Russian so-far neglected Islamic doctrine supports views of Islamic terrorism as a political and not religious phenomenon. Hence, Russia interprets both terrorism and counterterrorism within its own historical tradition, causing its strategy to be at odds with Western views. Less apparently, these divergences affect Russian-U.S. broader relations. Finally, in revealing the civilizational value of Russia’s Islam, I expose intellectual relations among influential subjects who share the aim to devise a new civilizational model that should combine Slavic and non-Slavic, Orthodox and Islamic, Western, and Asian components. In this old Russian dilemma, the novelty is Muslims’ participation.