La dimensión transnacional del movimiento feminista marroquí: génesis, desarrollo e impacto social (1980-2008)

Esta monografía busca explicar cómo han incidido el contexto internacional y las relaciones transnacionales en el movimiento feminista de Marruecos. De este modo, este estudio defiende que las Conferencias Mundiales sobre la Mujer de la ONU crearon una estructura de oportunidad política que favoreció el surgimiento y el desarrollo de este movimiento. Asimismo, dicho contexto construyó un espacio para que las activistas feministas marroquíes crearan y se insertaran en Redes de Defensa Transnacional, las cuales contribuyeron a cambiar la condición de la mujer en Marruecos, a través de reformas a los Códigos de Familia y Nacionalidad y el levantamiento de las reservas a la CEDAW. Para esto se hará un estudio interdisciplinario haciendo uso de la teoría de los movimientos sociales y del activismo transnacional. Igualmente, se utilizará una metodología cualitativa, principalmente a través de las herramientas del análisis de contenido y el trabajo de campo de la autora.

Gendered struggles over land: shifting inheritance practices among the Serer in rural Senegal

Although women's land rights are often affirmed unequivocally in constitutions and international human rights conventions in many African countries, customary practices usually prevail on the ground and often deny women's land inheritance. Yet land inheritance often goes unnoticed in wider policy and development initiatives to promote women's equal access to land. This paper draws on feminist ethnographic research among the Serer ethnic group in two contrasting rural communities in Senegal. Through analysis of land governance, power relations and 'technologies of the self', this article shows how land inheritance rights are contingent on the specific effects of intersectionality in particular places. The contradictions of legal pluralism, greater adherence to Islam and decentralisation led to greater application of patrilineal inheritance practices. Gender, religion and ethnicity intersected with individuals' marital position, status, generation and socio-ecological change to constrain land inheritance rights for women, particularly daughters, and widows who had been in polygamous unions and who remarried. Although some women were aware that they were legally entitled to inherit a share of the land, they tended not to 'demand their rights'. In participatory workshops, micro-scale shifts in women's and men's positionings reveal a recognition of the gender discriminatory nature of customary and Islamic law and a desire to 'change with the times'. While the effects of 'reverse' discourses are ambiguous and potentially reinforce prevailing patriarchal power regimes, 'counter' discourses, which emerged in participatory spaces, may challenge customary practices and move closer to a rights-based approach to gender equality and women's land inheritance.

Sanctions and public enforcement of insider trading laws in Europe

The recent financial crisis triggered an increasing demand for financial regulation to counteract the potential negative economic effects of the evermore complex operations and instruments available on financial markets. As a result, insider trading regulation counts amongst the relatively recent but particularly active regulation battles in Europe and overseas. Claims for more transparency and equitable securities markets proliferate, ranging from concerns about investor protection to global market stability. The internationalization of the world’s securities market has challenged traditional notions of regulation and enforcement. Considering that insider trading is currently forbidden all over Europe, this study follows a law and economics approach in identifying how this prohibition should be enforced. More precisely, the study investigates first whether criminal law is necessary under all circumstances to enforce insider trading; second, if it should be introduced at EU level. This study provides evidence of law and economics theoretical logic underlying the legal mechanisms that guide sanctioning and public enforcement of the insider trading prohibition by identifying optimal forms, natures and types of sanctions that effectively induce insider trading deterrence. The analysis further aims to reveal the economic rationality that drives the potential need for harmonization of criminal enforcement of insider trading laws within the European environment by proceeding to a comparative analysis of the current legislations of height selected Member States. This work also assesses the European Union’s most recent initiative through a critical analysis of the proposal for a Directive on criminal sanctions for Market Abuse. Based on the conclusions drawn from its close analysis, the study takes on the challenge of analyzing whether or not the actual European public enforcement of the laws prohibiting insider trading is coherent with the theoretical law and economics recommendations, and how these enforcement practices could be improved.

Vom gesellschaftlichen Engagement für den Islam zum islamischen Engagement für die Gesellschaft – Verschiebungen In Tariq Ramadans Plädoyer für eine ganzheitliche Moderne

Tariq Ramadan (born 1962) is not only a leading thinker of Islamic Reformism, but also the most prominent Muslim actor in the ongoing reconfiguration of secularity in Europe. As a guiding back- ground, the introduction to this paper establishes that by now a public role for religion in secular societies is widely accepted, albeit attached to conditions (1). After an insight into the self-posi- tioning of Ramadan, followed by a comprehensive overview of secondary literature (2), I argue for two – discernible rather than clear-cut – phases to be identified within his discourse over 16 years: Considering secular societies as devoid of values, Ramadan promotes a distinct Islamic alternative that grounds its (modern) principles (allegedly) in revelation only, and also includes specific norms of Islamic law (3). Later, the Islam to be realized consists almost exclusively of ethics – of which the basic values are shared by, and even to be established with, all members of society (4). Ramadan’s continuous plea for a holistic modernity is elaborated on at the end of this paper (5).

Secularism, Sharia, and the Turkish Financial Markets

The financial markets in Turkey provide a laboratory to help resolve these competing views. Islamic law or Sharia contains a number of proscriptions that directly affect financial practices. The payment and receipt of interest is prohibited; so are most kinds of commercial insurance. These interpretations provided the impetus in the Islamic world for the creation of a class of banks that sought to offer Sharia compliant services. The first Islamic Banks in Turkey began operations in the 1980s. Their entry was initially tepid, in no small part because of secularist principles. Islamic financial institutions could not overtly advertise their religious orientation. The country had no “Islamic” banks, only finance houses. They were not Sharia compliant but “interest-free.” Moreover, the government left them in an uncertain regulatory status and subjected them to restrictions on growth. In this environment, the Islamic banks remained a peripheral part of the financial system. With the election of the AKP in 2002, however, the environment for Islamic banks in Turkey changed. Limitations on branch networks and capital raising were lifted. The government removed restrictions on the issuance of Sharia compliant bonds. Officials from the Islamic banks were appointed to the highest levels of government. This Article does several things. First, it examines principles of Islam that affect banking practices, with a particular emphasis on deposit insurance and credit cards. Second, the Article discusses the emergence of secularism in Turkey and the introduction of Islamic banks into the Turkish financial markets. The Article then examine their evolution, with particular emphasis on the changes implemented by the AKP. Finally, the Article examines the impact of these reforms, and what that impact says about Islamic influence in Turkey.

Propriedade e direito entre os muçulmanos de Portugal: dos bens comuns à gestão do património do rei

El derecho islámico informa de la identidad de los musulmanes del reino portugués, desde el período matricial de su integración hasta finales del siglo XV. De la participación en los moldes de su propia subordinación fiscal y tributaria, a la cuestión del derecho sucesorio, los musulmanes legistas de Lisboa responden a las sucesivas interpelaciones de la Corona, constituyéndose el monarca como el principal beneficiario de esa producción legal. Esta manipulación del poder, el aspecto más visible en la documentación, muestra todo el dominio continuado de ese universo legal y de sus especialistas mudéjares. Aspecto que tendrá lógicamente su resonancia en la vivencia interna de estas comunidades, especialmente en lo que a la propiedad se refiere. El principio de la sunna de la dominación de los bienes colectivos se refleja en los bienes habices y los colectivos (al-Muslimina), aún documentados en el siglo XV. Por otro lado, la propia gestión del patrimonio del rey, en la morería de Lisboa, será dominada, en el mismo período, por una autoridad musulmana, el juez de los derechos reales, contradiciendo la ley canónica y la territorial que prohibía a los infieles ejercer poder sobre los cristianos.

Usul-i fıkıhtan haşiyeli Mecami ül-hakaik

[Muḥammad ibn Muṣṭafá Khādimī].

Fetava-yi Ali Efendi ma'an-nukûl

Caption title.

Fetava-yi Feyziyye ma'an-nukul

[Feyzullah Efendi].

Kitāb Fuṣūl al-badāʼiʻ fī uṣūl al-sharāʼiʻ

muʻallifuhu Shams al-Dīn Muḥammad ibn Ḥamzah ibn Muḥammad al-Fanārī.

al- Fatāwá al-Sirājīyah

[ʻAlī ibn ʻUthmān al-Ūshī].

Hādhihi Asʼilah wa-ajwibah

lil-Shaykh Muḥammad al-Tāwudī ibn Muḥammad al-Ṭālib ibn Sūdah. Wa-bi-hāmishihi, Asʼilah wa-ajwibah / li-ʻAbd al-Qādir al-Fāsī.

Mashāriq al-uṣūl al-mutaʻalliqah bi-al-qawānīn wa-baʻḍ al-uṣūl

[Maḥmūd ibn Muḥammad].

Hādhā al-Khatm al-mubārak li-Mukhtaṣar al-Shaykh Abī al-Mawaddah Sīdī Khalīl

taʼlīf Abī ʻAbd Allāh Muḥammad ibn al-Rashīd al-Ḥusaynī al-ʻIrāqī.