El Islam hoy.

Título anterior de la publicación: Boletín de la Comisión Española de la UNESCO

Girona entre l'Islam i Carlemany: una ciutat de frontera (759-801)

Tradicionalment s'ha considerat l'ocupació de Girona pels francs (any 785) com el moment "fundacional" de la ciutat medieval, en paral·lel a la consideració que ha merescut l'època de Carlemany (final del segle VIII i principi del IX) com una època formativa en la història de Catalunya. Però tenim raons per pensar que aquells moments no significaren un gran terrabastall en una ciutat que, des de començament del segle VIII, jugava un paper polític i militar significatiu en els esdeveniments de l'anomenada Marca Superior, el territori musulmà proper a les terres del regne franc. Més endavant, un cop incorporada a l'imperi carolingi, Girona mantingué la seva condició de ciutat capital de frontera o marca, fins a la conquesta de Barcelona l'any 801. Volem historiar, en la mesura del possible, aquesta etapa d'uns quaranta anys -entre 759 i 801- quan la ciutat visqué en primera línia i, també, protagonitzà les vicissituds de l'enfrontament entre dos dels grans estats d'aquell moment: la monarquia franca dels carolingis i l'emirat omeia A'al-Andalús. Els moviments d'anada i tomada dels seus exèrcits van situar Girona en primera línia de combat en aquells anys, fins a la definitiva consolidació del poder franc a principis del segle IX

Reflexões em Torno (da Tradução) de Paradise Lost

Algumas reflexões sobre a tradução do poema de Milton, Paradise Lost. Este poema é analisado em termos de uma obra estética do barroco literário.

Shakespeare and Islam

This special issue conceives of “Shakespeare and Islam” in its broadest sense, conceptually, and opens up the conjunction to consideration of both the early modern and more recent periods. It is not directly concerned with addressing doctrinal questions: “Islam” is a flag of convenience for our purposes, an umbrella term that takes in not only the Ottoman Empire but also the Persian (a subject that, perhaps unsurprisingly, tends to be overshadowed by its stronger neighbour), and extends to a discussion of twentieth- and twenty-first-century issues of Shakespearean interpretation. In line with this journal's principal remit, the essays concentrate on questions of staging and interpretation, adaptation and appropriation, thus drawing on and contributing to one of the dominant fields of Shakespeare studies today. While the early modern period remains the collection's central interest, two concluding essays remind us (if we need reminding) that the seemingly endless recycling and reinterpretation of Shakespeare have implications for how we understand the conjunction with Islam today.

Paradise postponed? The Department of National Heritage and political hegemony

Established following the Conservative Party's election victory in April 1992, the Department of National Heritage has been heralded as an important stage in the growing recognition of the significance of the leisure industry to Britain. By combining, for the first time, responsibility for sport, tourism, the arts, libraries, heritage, broadcasting and film, and by providing them with Cabinet representation, a unique opportunity has, seemingly, been provided to develop and promote the interests of leisure in Britain. This paper takes the view that although this initiative has been broadly welcomed, there are important inconsistencies which require attention. On the one hand the selection of the portfolio appears somewhat eclectic. On the other hand, it is questionable why such a department should have been developed at all. An inspection of the implicit ideology suggests that rather than the traditional use of the state to promote leisure interests, the introduction of the department signifies a shift to the use of leisure to promote the Government's interests. Thus the new Department of National Heritage is to be used as a central feature in the legitimation of the government's political programme. Rather than emphasising its traditional quasi-welfare role, the new place for leisure and heritage is firmly in the market economy. Whilst a leisured society may be the epitome of post-industrialism, therefore, the citizen rights claim for access to leisure activities can only be secured by engaging with the market. This legitimised construction of post- modern citizenship is at the centre of a new political order where choice has been replaced by means and where the classless paradigm championed by the Prime Minister will be a classlessness of constructed omission.

How Islamic is al-Qaeda? The politics of Pan-Islam and the challenge of modernisation

This article investigates the contested ideology of al-Qaeda through an analysis of Osama bin Ladin’s writings and public statements issued between 1994 and 2011, set in relation to the development of Islamic thought and changing socio-political realities in the late nineteenth and twentieth centuries. Challenging popular conceptions of Wahhabism and the “Salafi jihad”, it reveals an idealistic, Pan-Islamic sentiment at the core of his messages that is not based on the main schools of Islamic theology, but is the result of a crisis of meaning of Islam in the modern world. Both before and after the death of al-Qaeda’s iconic leader, the continuing process of religious, political and intellectual fragmentation of the Muslim world has led to bin Ladin’s vision for unity being replaced by local factions and individuals pursuing their own agendas in the name of al-Qaeda and Islam.

Conversion in late antiquity: Christianity, Islam, and beyond

The papers in this volume were presented at a Mellon-Sawyer Seminar held at the University of Oxford in 2009-2010, which sought to investigate side by side the two important movements of conversion that frame late antiquity: to Christianity at its start, and to Islam at the other end. Challenging the opposition between the two stereotypes of Islamic conversion as an intrinsically violent process, and Christian conversion as a fundamentally spiritual one, the papers seek to isolate the behaviours and circumstances that made conversion both such a common and such a contested phenomenon. The spread of Buddhism in Asia in broadly the same period serves as an external comparator that was not caught in the net of the Abrahamic religions. The volume is organised around several themes, reflecting the concerns of the initial project with the articulation between norm and practice, the role of authorities and institutions, and the social and individual fluidity on the ground. Debates, discussions, and the expression of norms and principles about conversion conversion are not rare in societies experiencing religious change, and the first section of the book examines some of the main issues brought up by surviving sources. This is followed by three sections examining different aspects of how those principles were - or were not - put into practice: how conversion was handled by the state, how it was continuously redefined by individual ambivalence and cultural fluidity, and how it was enshrined through different forms of institutionalization. Finally, a topographical coda examines the effects of religious change on the iconic holy city of Jerusalem.

Islam och hinduism ur ett genusperspektiv : En granskning av ett urval religions läroböcker på grundskole- och gymnasienivå

Syftet med vårat examensarbete har varit att göra en läromedelsanalys ur ett genusperspektiv i ämnet religion. Vi har studerat två läromedel som riktar sig till grundskolans senare år och två läromedel som riktar sig till gymnasiet. I analyserna har vi kommit fram till att det i läromedlen för grundskolan finns en stor avsaknad av genusmedvetenhet. Även om genusmedvetenheten är större i läromedlen för gymnasiet uppnår det inte den genusmedvetenhet som vore önskvärt.