How far have reforms gone in Islam?

The encounter of East and West has initiated a period of reforms in Muslim societies. Some of the legal reforms enacted by premodern and modem Muslim states have been hailed as victories for women's rights in Islam. A historical and comparative perspective on the issue reveals that this is far from being true. Reforms constitute a far more complex issue. In many Muslim countries, Islamic law remained the main reference in matters pertaining to family and personal laws. To this day, women's rights remain a sensitive issue. A look at some modem Muslim legislations regarding divorce and polygamy illustrates both the tension that exists between the duties of modem states to uphold women's rights and their alleged Islamic principles and the tension that exists between state and religion. Paradoxically, recent developments in Iran illustrate aptly that some sort of reforms of family laws may be envisioned within the strictures of an Islamic society where Islamic law rules. (C) 2003 Elsevier Science Ltd. All rights reserved.

Western Images of Islam, 1700-1900

This paper traces fluctuating attitudes to Islam and its Prophet, particularly in the eighteenth and nineteenth. Western perceptions, as revealed by writers of the period, encyclopaedias, biographies and commentaries, were sometimes sympathetic, sometimes dismissive; sometimes celebrating Islam's piousness; sometimes accusing it of fraud. Sometimes Islam is seen as benign; sometimes its violence is seen as endemic. Often the cultural biases of western observers are obvious: the west is progressive and historically dominant, the east (and its cultural accoutrements) is degenerate and over-zealous. But we ought not judge religions or cultures by their worst manifestations alone. Oriental societies were never just Islamic or traditional. They comprise not only those who perpetuate oppressive practices towards women but also modernizers who seek change.

Ambivalent Islam: the identity construction of Muslims under Portuguese colonial rule

This article wishes to contribute to the study of the historical processes that have been spotting Muslim populations as favourite targets for political analysis and governance. Focusing on the Portuguese archives, civil as well as military, the article tries to uncover the most conspicuous identity representations (mainly negative or ambivalent) that members of Portuguese colonial apparatus built around Muslim communities living in African colonies, particularly in Guinea-Bissau and Mozambique. The paper shows how these culturally and politically constructed images were related to the more general strategies by which Portuguese imagined their own national identity, both as ‘European’ and as ‘coloniser’ or ‘imperial people’. The basic assumption of this article is that policies enforced in a context of inter-ethnic and religious competition are better understood when linked to the identity strategies inherent to them. These are conceived as strategic constructions aimed at the preservation, the protection and the imaginary expansion of the subject, who looks for groups to be included in and out-groups to reject, exclude, aggress or eliminate. We think that most of the inter-ethnic relationships and conflicts, as well as the very experience of ethnicity, are born from this identity matrix.

Ambivalent Islam: the identity construction of Muslims under Portuguese colonial rule

This article wishes to contribute to the study of the historical processes that have been spotting Muslim populations as favourite targets for political analysis and governance. Focusing on the Portuguese archives, civil as well as military, the article tries to uncover the most conspicuous identity representations (mainly negative or ambivalent) that members of Portuguese colonial apparatus built around Muslim communities living in African colonies, particularly in Guinea- Bissau and Mozambique. The paper shows how these culturally and politically constructed images were related to the more general strategies by which Portuguese imagined their own national identity, both as ‘European’ and as ‘coloniser’ or ‘imperial people’. The basic assumption of this article is that policies enforced in a context of interethnic and religious competition are better understood when linked to the identity strategies inherent to them. These are conceived as strategic constructions aimed at the preservation, protection and imaginary expansion of the subject, who looks for groups to be included in and out-groups to reject, exclude, aggress or eliminate. The author argues that most of the inter-ethnic relationships and conflicts, as well as the very experience of ethnicity, are born from this identity matrix.

Islam oder politische Kultur? : ihr Einfluss auf die Entwicklung der Demokratie und Menschenrechte in Ägypten, im Iran und in der Türkei

Magdeburg, Univ., Fak. für Geistes-, Sozial- und Erziehungswiss., Diss., 2011

Criterios de nuliparidad y de paridad en Lutzomyia townsendi (Ortiz, 1959) del occidente de Venezuela

Lutzomyia townsendi (Ortiz, 1959) es un flebótomo antropofílico con concordancia gonadotrófica, en las zonas endémicas de Leishmania brasiliensis y L. garnhami en el occidente de Venezuela. Mediante el estudio de hembras colonizadas en el laboratorio, nuliparas o paridas, de hembras silvestres alimentadas sobre voluntarios y de hembras silvestres mantenidas con sacarosa, se establecen criterios de nuliparidad con un 56,6% de confianza. En cambio, signos de paridad aparecen en un 82% de las hembras consideradas como tales. La digestión de un ingesta sanguínea inicia un ciclo gonadotrófico con oogénesis abortiva y acumulación de fosfolípidos en las células epiteliales del estómago y en las glândulas accesorias. La ovoposición completa produce un calix ovárico grueso e irregular con restos de oocitos abortivos y acumulación de pigmentos. Estos caracteres son suficientes para precisar un criterio de paridad. La presencia de fosfolípidos en el estómago y en las glândulas accesorias de hembras nulíparas es una indicación de ingesta incompleta de sangre.

Judaïsme et islam dans le face à face avec le protestantisme

L'islam et le judaïsme ont de nombreux points de rencontre avec le protestantisme. Si ces deux religions ne provoquent pas la sympathie des premier Réformés, l'histoire contemporaine indique des rapprochements incontestables, sur fond d'un partage de quelques traits communs entre ces trois courants du monothéisme: la pratique, la relation aux images ou au clergé, l'expression politique et communautaire des ailes radicales. L'un des intérêt de ce livre est de proposer une lecture originale et plurielle de deux dossiers importants pour le dialogue interreligieux. Chacun des deux thèmes associe les contributions d'un théologien protestant et respectivement deux intellectuels juif (David Banon) et musulman (Mohammed Arkoun).