New Meanings to Old Rituals : The Emergence of Mourning Rituals in Shiʿite Islam

This paper will discuss the emergence of Shiʿite mourning rituals around the grave of Husayn b. ʿAli. After the killing of Husayn at Karbala’ in 61/680, a number of men in Kufa feel deep regret for their neglect to come to the help of the grand­son of the Prophet. They gather and discuss how they can best make penitence for this crime. Eventually, they decide to take to arms and go against the Umayyad army – to kill those that killed Husayn, or be killed them­selves in the attempt to find revenge for him. Thus, they are called the Penitents (Ar. Tawwābūn). On their way to the battlefield they stop at Husayn’s tomb at Karbala’, dedicat­ing themselves to remorseful prayer, crying and wailing over the fate of Husayn and their own sin. When the Penitents perform certain ritual acts, such as weeping and wailing over the death of Husayn, visiting his grave, asking for God’s mercy upon him on the Day of Judgment, demand blood revenge for him etc., they enter into already existing rituals in the pre-Islamic Arab and early Muslim context. That is, they enter into rituals that were traditionally performed at the death of a person. What is new is that the rituals that the Penitents perform have partially received a new content. As described, the rituals are performed out of loyalty towards Husayn and the family of the Prophet. The lack of loyalty in connection with the death of Husayn is conceived of as a sin that has to be atoned. Blood revenge thus be­comes not only a pure action of revenge to restore honor, but equally an expression for true religious conversion and penitence. Humphrey and Laidlaw argue that ritual actions in themselves are not bearers of meaning, but that they are filled with mean­ing by the performer. Accord­ing to them, ritual actions are apprehensible, i.e. they can be, and should be filled with meaning, and the people who perform them try to do so within the context where the ritual is performed. The story of the Penitents is a clear example of mourning rituals as actions that survive from earlier times, but that are now filled with new meaning when they are performed in a new and developing move­ment with a different ideology. In later Shiʿism, these rituals are elaborated and become a main tenet of this form of Islam.

”Varför tar man för givet att feminismen måste vara sekulär?” : En studie om muslimska feminister i svensk kontext

The purpose of this study is to examine how two Muslim feminists perceive themselves to betreated by the Swedish majority society and within the secular feminist movement. Thesurvey was conducted using qualitative method with a total of two interviews. For the study'stheoretical perspectives, I have used postcolonialism and postcolonial feminism. The result ofthe survey and the analysis show that the informants say that they face an image of Muslimwomen as considered being under oppression. The informants believe that this stereotypicalimage has its origin from the colonial period. The question that is most important for themwithin feminism is to be treated as a feminist and as a Muslim without being questioned. Theyfeel like it's hard to identify with the Swedish secular feminism, but they also feel that thegroup of Swedish secular feminists have a difficulty identifying themselves with Muslimwomen too. Consider this, one of the informants does not feel welcome among Swedishsecular feminism while the other one never had an interest in becoming a member of itbecause she did not consider them to strive for the same goal as herself. The informantsclaims that there are opportunities for them to speak in the public debate, but as Muslimfeminists they are facing a bigger struggle.

Motstånd och stöd : en studie av svenska muslimska församlingar

Opposition and Support: A Study of Swedish Muslim Congregations Anti-Islamic attitudes are deeply rooted in Western Europe, and Muslims have, especially in the post-September 11 context, experienced discrimination and demonization. But how do anti-Islamic attitudes affect practicing Muslims and their congregations? The aim of this study, the first of its kind in Europe, is to present a statistically representative view of how Muslim congregations in Sweden experienced the reactions from the surrounding community. The results of the survey carried out show that according to the representatives of the local congregations (n=105) half of the congregations have experienced opposition from the local community and in 40 percent of the congregations criminal offences have been committed against active Muslims or their places of worship.  This opposition is closely connected with two types of situations: either international occurrences (i.e. terrorist bombings in, for example, London, Madrid) or local events that have emphasized the presence of Islam in the public sphere. A multivariate analysis of the results of the study shows that the strongest opposition has taken place in small municipalities with a large proportion of immigrants. However, opposition does not preclude support. On the contrary, opposition appears to have a mobilizing effect on those who support the right of Muslims to exercise freedom of religion. However, neither opposition nor support are the key factors affecting whether congregations see themselves as established in the local community. The degree of anchorage depends on the demographic composition of the congregation and on the degree of contact that the members have with the surrounding community.

Patriarchal values : girls are more apt to change

Patriarchal values: girls are more apt to change How has the family value system changed between generations, especially when taking into account the gender dimension? This article presents some results from a study carried outin 2007 in one village of the Gourani tribe where the people are followers of Ahle Hagh in Islamabad Gharb (west of Iran). The differences between generations (those born and raised before and after the Islamic Revolution) in patriarchal values in the family are statistically significant. The older generation opts for the man of the family to make most of the decisions; on children’s education, marriage, naming, the families expenditure, the place for residence, the social network of the family and even the number of children. The younger generation has a different value system and it has moved towards a more egalitarian type of family. With the gender variable included in the findings we see that although the values of the younger male population have evolved toward a less patriarchal decision making structure inthe family, the degree of changes among the young women is much higher. Looking into the preferences for male sex for the first child as well as a larger number of boys in the family, the difference between generations is significant. However data on the differences analyzed with the gender variable proves that the changes concerning the equality of sexes are mainly due to drastic changes in the young women’s value system. That is, the male population, young or old, still prefer to have a boy as their first born and to have more sons in the family. But the young female generation in the rural area sees less difference in having boys or girls in the family. It is concluded that reforms in the old value system is an evolving process of everyday life and that the girls are the main social force for change.

Indonesia`s struggle Jemmaah Islamiyah and the soul of Islam

Traces the religious, cultural and political development of JI, and argues that it has important features in common with other organisations linked to al Qaeda. Based on extensive research in Indonesia, Barton assesses the level of support for JI and the Indonesian government's success in dealing with the threat it poses.

Citizenship, identity and belonging in contemporary Australia

In response to recent events, Australian scholars examine the prospects of conflict and cooperation between the Muslim world and the West and the future of Muslim communities in Australia. The essays fall into three thematic sections: the broad international context, with reference to the repercussions of the war in Iraq and the initiatives launched by Muslims, namely the Organization of Islamic Conference, and the current discourse among radical Islamic groups about prospects of "conflict" between the Muslim world and the West; the implications of growing Islamic agitation and the heightened sense of insecurity for Muslim states in South and Southeast Asia; the challenges faced by Muslim communities in Australia and implications for interethnic relations and asylum-seekers.

Hybrid and global kitchens - first and third world intersections (part 2)

Post-colonial movements for independence are voices of autonomy and independence before the onslaught of global organizations and cultures. This paper introduces the second set of themed papers in Gender, Place and Culture (see 13.2) which contains some of these voices, emanating from intensely private as well as communal and street kitchens; where women proclaim their visibility, economic value as food producers and transformers. The essays by Christie on the fiesta kitchens of central Mexico, Schroeder on the community kitchens of Bolivia and Peru, Robson on Islamic kitchens in rural Nigeria, Wardrop on the street vendors of south Durban and Pascali on Italian migrant kitchens in North East America, all acknowledge the vital contexts of 'development', urbanization, migration and industrialization to their stories, while also highlighting powerful elements of resistance and autonomy within the kitchen. As such the Western gaze records not so much the impacts of globalization as its cooking and transformation into something new, a hybrid dish, customized for local consumption.

A theoretical framework of analysis of accounting propensity in different religions

“Can accounting practices be analyzed in a religious system of beliefs framework?”- this paper discusses and develops a theoretical framework for answering the question based on Hofstede and Gray’s model and an analysis of accounting practices in an Islamic agenda. The paper has three purposes. First, it analyses Hofstede and Gray’s model of accounting practices derived from a cultural framework including authority, measurement, enforcement and disclosure. Then, it is argued that Hofstede’s cultural values drive to depict the Islamic societal values by referencing Holy books verses of Muslim; Koran. Third, the study utilizes the Islamic societal values by applying Gray’s model to develop a theory for determining Islamic accounting practices. The model developed here provides a reasonably sound explanation of how religion as one cultural factor affects accounting practices in different societies. In examining Islam as one of the influential religions in the world, the paper reasons that Islamic accounting configuration attends to statutory control in accounting authority, moderate in disclosure of financial information, uniformity in using accounting methods and principles, and optimism in regard to accounting measurements.

Accounting measurement in the state

This paper critically analysis accounting measurements from social and cultural values perspectives. By applying Hofstede (1980), Gray (1988), and Perera (1989) studies, first of all the study develop a theory to concern accounting values in a religious perception. Then Islam as a religion consider as a instance. Islamic compliance accounting measurement has developed in next stage to understand how the accounting value could be different from this viewpoint. A detail of those differences is portrayed to clearly understand with those accounting measurement are practicing in a called Western accounting measurement. The finding of the paper can be initially useful for considering in harmonization issues of accounting practices globally as well as a possible alternative for conservative accounting measurement.

Drawing and the subjectivity of the 'other'

Scenes of the Aboriginal family sitting around a table in the film The Fringe Dwellers present the boy quietly drawing, while other members of the family are engaged in discussion. The boy is less visible, more passive and contemplative, and his subjectivity is suggested rather than explored in the film. He repeats the same activity and the same inward concentration. My hypothesis is that the boy's subjectivity and agency are projected elsewhere, towards an imaginary field beyond the film's structure and beyond the social reality of the film's outside. What is the aboriginal boy drawing? In one scene, is a glimpse of his 'projection', he draws a house. The boy is mesmerised and pre-occupied by his drawing. We have seen the mystery of this preoccupation in images of heroic modernist architects (Le Corbusier, Frank Lloyd Wright, Oscar Niemeyer come to mind) presenting a connection between the hand of the architect and his sketch as an essential gift in the making of a 'master architect'. Through this visual association, the 'Aboriginal boy drawing' is associated with the field of 'a universal human subject' and the essay investigates how his practice might participate in new subjective positions across disciplines. Through his inscriptions, the Aboriginal boy expresses more than a wish: he articulates and inhabits another dwelling, an imaginary dwelling of a subjectivity and 'identity' beyond the black and white divide. The boy, however, is not a 'master', making his drawing a subversive and risky practice.

Accounting measurement in the religious perspective : conservatism or optimism

This paper concerns about accounting measurements from the socio cultural values’ perspectives. By applying Hofstede (1980), Gray (1988), and Perera (1989) studies, first of all, the study develops a theory to concern about accounting values in a religious perception. Then Islam, as one of the most debatable religion in the world, is considered as an instance. Islamic compliance accounting measurement has developed in next stage to understand how the accounting value could be different from this viewpoint from the Western conservative historical cost. This study theoretically proves that Islamic compliance accounting measurement conforms to the exit price method which is different from the Western complaisance accounting measurement.

Contextualising neo-Islamism

How do we engage with the pressing challenges of xenophobia, radicalism and security in the age of the "war on terror"? The widely felt sense of insecurity in the West is shared by Muslims both within and outside Western societies. Growing Islamic militancy and resulting increased security measures by Western powers have contributed to a pervasive sense among Muslims of being under attack (both physically and culturally). Islam and Political Violence brings together the current debate on the uneasy and potentially mutually destructive relationship between the Muslim world and the West and argues we are on a dangerous trajectory, strengthening dichotomous notions of the divide between the West and the Muslim world.

Veiled threats : recurrent cultural anxieties in Australia

At the end of the nineteenth century, white Australians found themselves in a turbulent and rapidly changing world. As British settlers in a vast, often-perplexing and under-populated continent, they were increasingly aware that they lived in a crowded and predominantly Asian neighbourhood. Their supposedly empty spaces seemed to invite the unwanted attention of hostile outsiders, fertile soil for speculation about vulnerable borders, invasion and violation. It was commonplace of the period for white females to be considered at once particularly vulnerable and also innocent symbols of the new nation. They needed to be protected against Asian males allegedly bent on conquest and violation. It does not follow that these “invasion narratives”, however persistent, meant that the entire population was disabled by fear and dread, but there is convincing evidence of a deeply embedded cultural anxiety about the destructive possibilities and hostile intentions of Asian outsiders. In this article, the authors examine recent representations of Muslims as hostile outsiders in Australia, focusing in particular on the veil as a marker of female oppression under Islam and a sign of the threat attributed to the Islamic community in Australia. While it would be misleading to propose a simple line of progression from late nineteenth century apprehensions to those a century or more later, there are nonetheless intriguing parallels and recurrent expressions of survivalist anxiety across the period examined in this article.

The free Aceh movement : Islam and democratisation

The Free Aceh Movement (GAM) has been characterised by some observers and the Indonesian government as being a radical Islamic organisation intent on establishing an Islamic state in northern Sumatra. This article explores GAM's relationship with Islam and shows that while GAM members are devout Muslims and that Islam pervades their political thinking, the organisation and its members are explicitly opposed to the creation of an Islamic state or the imposition of Islamic law. The article reports how senior members of GAM's hierarchy discuss their personal relationship with Islam, noting consistencies and differences in their approaches. A common theme is that Islam provides a motive for the struggle, based on notions of justice and equality, and that these and related aspects of Acehnese political organisation provide the groundwork for a functional form of democracy in Aceh's post-peace settlement environment.