scholarly journals Islam, muslimer og humor

Ingen spøk ◽  
2019 ◽  
pp. 163-178
Author(s):  
Shoaib Sultan
Keyword(s):  
Popular Culture ◽  
Main Part ◽  
Historical Context ◽  
Muslim World ◽  
The West ◽  
World Today ◽  
Modern Context ◽  
The Many ◽  
Muslim Communities

Humour has always been prevalent in Muslim communities. This chapter examines various aspects of Islam, Muslims and humour with an emphasis on humour in popular culture today. The focus is on humour performed by comedians with a Muslim background rather than humour about Muslims from non- Muslims. First, a historical context from the Muslim world is presented, including the many humorous stories about the figure Mulla Nasruddin who lived 700 years ago in what is now Turkey. The main part of the chapter, however, concerns Muslim humour in a modern context, including both humour in the Muslim world today and Muslim humour in the West. Muslim stand-up comedians, represented by the American comedian group Allah Made Me Funny, and humour about and with Muslims in sitcoms, such as the Canadian series Little Mosque on the Prairie, are examined.

scholarly journals POPE BENEDICT XVI AND THE REGENSBURG LECTURE: THE REPRESENTATION OF ISLAM AND THE “CLASH OF CIVILIZATIONS” IN THE ITALIAN MEDIA

2011 ◽  
Vol 5 (2) ◽  
pp. 215-232
Author(s):  
Martina Ambrosini
Keyword(s):  
Catholic Church ◽  
Muslim World ◽  
Right Wing ◽  
Clash Of Civilizations ◽  
The West ◽  
Holy See ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
Muslim Communities ◽  
The Relationship

As those of other Western countries, Italian media often employ the term “clash of civilisation” [conflitto di civiltà] to refer to the relationship between “Islam” and the “West”. The Muslim world is simplistically described, and perceived, as a monolithic reality. Its representation by media ranges from that of an irrational to that of an intolerant religion. The expression “clash of civilization” was especially used in September 2006, after the Pope’s lectio magistralis at Regensburg University caused vigorous protests to take place in the Muslim world. Benedict XVI seemed to present the Christian God as the only rational divinity, and Islam as an irrational religion. After international Muslim communities asked for an official apology, the Pope held a meeting with the ambassadors from Islamic States to the Holy See, and the representatives of the Italian Muslim communities, to explain his words. This paper analyzes the way in which this event was presented by the Italian media – including right-wing, mainstream and Catholic media - with the aim of understanding the official reaction of the Vatican (as reported by the Osservatore Romano), the Italian Catholic Church (as reported by Avvenire), and the Italian public opinion

scholarly journals Taking Back Islam

2003 ◽  
Vol 20 (3-4) ◽  
pp. 203-205
Author(s):  
Jay Willoughby
Keyword(s):  
Muslim World ◽  
Peaceful Coexistence ◽  
The West ◽  
Islamic Tradition ◽  
Set Up ◽  
The Many ◽  
Moral Discourses ◽  
Opening Section ◽  
Made In ◽  
Number Of Authors

This book is divided into nine sections: an opening section with intro ductoryessays, followed by eight chapters that discuss the writers' viewson certain issues. Each section contains several essays of anywhere frombetween three to six pages. Given the number of authors, I will mentiononly some of the points made in each section.In his introduction, Michael Wolfe lays out the book's generalpremise: Maybe it is time to stop looking to the "motherland" for ourunderstandings of Islam and Islamic tradition. Maybe it is time to growup. This call is sure to find a resonance among the many Muslims whoare tired of imported imams and imported books that are so far removedfrom our own reality in the West. Farid Esack brings up an interestingpoint: Historically, Muslims have known only two paradigms: oppression(Makkah) and governing (Madinah). However, given current realities,they must adopt a third kind: peaceful coexistence in a state of equality,as done by those Muslims who emigrated to Abyssinia.In "Violence," Khaled Abou El Fadl notes that Islam is concernedwith building and creating, and that ruining and destroying life is "an ultimateact of blasphemy against God." He writes that war is defensive anda last resort, that trade and technology are preferred, and that political discourseshave displaced moral discourses. Aasma Khan discusses hersmall group (Muslims against Terrorism), which was set up in the daysfollowing 9/11 to educate people "about the incompatibility oflslam withterrorist activities, hatred, and violence."In "Democracy," Karen Armstrong reminds us of several importantfacts: modernity/democracy is a process; that in the Muslim world, modernitywas imposed from above and has close ties with colonial subjugation/dependence, instead of independence; and that is imitation and not inno­vation. Religion, she asserts, can help people through the transition tomodernity. Alex Kronemer states that "the greatest obstacle to democracyin the Muslim world is not 'Islam,' it is poverty, the lack of education, andcorrupt and repressive regimes, many of which - and this is the importantpoint - are supported by the democracies of the West." This raises thequestion of whether the West really wants democracy in the Muslim world ...

Victorian Muslim

2017 ◽  
Keyword(s):  
National Identities ◽  
Muslim World ◽  
Muslim Country ◽  
The West ◽  
Victorian Britain ◽  
Original Essays ◽  
Conversion To Islam ◽  
History Of ◽  
Iconic Status ◽  
Muslim Communities

After formally announcing his conversion to Islam in the late 1880s, the Liverpool lawyer William Henry Abdullah Quilliam publicly propagated his new faith and established the first community of Muslim converts in Victorian Britain. Despite decades of obscurity following his death, with the resurgence of interest in Muslim heritage in the West since 9/11, Quilliam has achieved iconic status in Britain and beyond as a pivotal figure in the history of Western Islam and Muslim–Christian relations. In this timely book, leading experts of the religion, history and politics of Islam offer new perspectives and shed fresh light on Quilliam’s life and work. Through a series of original essays, the authors critically examine Quilliam’s influences, philosophy and outlook, the significance of his work for Islam, his position in the Muslim world and amongst other Western Muslim communities, and his legacy. Collectively, the authors ask pertinent questions about how conversion to Islam was viewed and received historically, and how a zealous convert like Quilliam negotiated his religious and national identities, practiced his faith and sought to indigenize Islam in a non-Muslim country.

scholarly journals Iftā’ and Fatwa in the Muslim World and the West

2016 ◽  
Vol 33 (4) ◽  
pp. 121-126
Author(s):  
Saheed Ahmad Rufai
Keyword(s):  
Historical Context ◽  
Muslim World ◽  
Summer Institute ◽  
International Institute ◽  
The West ◽  
Ibn Sina ◽  
Philosophical Orientation ◽  
Analytical Reasoning ◽  
The Subject ◽  
Intellectual Skills

In his review of Maha Elkaisy-Friemuth’s Gods and Humans in IslamicThought: Abdul-Jabbār, Ibn Sīna and al-Ghazāli (Abingdon: Routledge,2006), Sajjad Rizvi (2008) identifies three paths proposed by three influentialmedieval thinkers as characterizing the interconnected nature of intellectualinquiry in Islam: Abd al-Jabbar (d. 1025), regarded as representing the kalām tradition, Ibn Sina (d. 1037) of the philosophical orientation, and al-Ghazali(d. 1111) of the Sufi tradition. If Rizvi had accurately added the juridical orjurisprudential dimension to Elkaisy-Friemuth’s perspective, his review wouldhave panoramically captured the essence of Islam’s intellectual tradition. Theelegant book under review, Iftā and Fatwa in the Muslim World and the West,edited by Zulfiqar Ali Shah, has taken care of that major omission in whatmay be described as a virtually all-encompassing look at emerging concernsin iftā’ (formulating a fatwa) and fatwa (issuing a fatwa).The book features an introduction by the editor and eight chapters byscholars in the various foci of the subject covered. The introduction situatesthe book’s subject in a historical context and exposes its indebtedness tothe seminar convened during July 2011 by the International Institute of IslamicThought’s (IIIT) Summer Institute for Scholars, which addressed thistopic. The editor attributes the emergence of consensus on the chaotic natureof the contemporary processes of both iftā’ and fatwa to the seminar.He then identifies the intellectual skills required for analytical reasoning,as well as the broad general knowledge of the fields relevant to the culturalcontexts of their verdicts, as the strength that characterized the excellentperformance of scholars in fatwa formulation and issuance from the riseof the Abbasids in 750 to the fall of Andalusia in 1492. Conversely, contemporaryknowledge is fragmented into specializations and sub-specializations,all of which can hardly be mastered by one scholar or group ofscholars. The editor, who engages critically with various issues and concernsinvolved in the contemporary formulation and issuance of fatwa, alsoprovides a brief description of each chapter’s subject. However, the wordal-fiqh al-istidlālī (demonstrative fiqh) is wrongly rendered as fiqh alistighlālī(p. 10) ...

scholarly journals The Nature and Structure of the Islamic World

1996 ◽  
Vol 13 (3) ◽  
pp. 401-405
Author(s):  
Yousuf Dadoo
Keyword(s):  
Popular Culture ◽  
Print Media ◽  
The Other ◽  
Muslim World ◽  
The West ◽  
Literal Interpretation ◽  
Islamic World ◽  
The Bible ◽  
Western Media

The author offers a concise critique of Wes tern perceptions of Islamand the Muslim world. He then proceeds to discuss the Muslim world andproposes a taxonomy for it on the basis of certain configurations in orderto prove that the Muslim world should not be treated as a monolith.Contemporary problems, which shall be elucidated during the course ofthis review, are highlighted.In "Prospectus," Braibanti introduces the perception dialectic that isnow prevalent in the West as regards Islam. First, there is the pejorative"green menace," according to which the united hordes of Islam threaten toannihilate the West. Second, there is a more sober ecclesiastical, political,and intellectual reappraisal of Islamic issues. The author offers a tentativeprediction: In a more confrontational environment, the former view willpredominate, and vice versa. He then discusses the first component of thedialectic in greater detail over the next three chapters.In "Circles of Antagonism: Popular Culture," Braibanti states that thenegative bias toward Islam and the fear of it are reflected daily in Americanmedia and in policy-shaping forums. He cites a few contemporary examplesfrom literature, movies, print media, and documentaries.He argues that two "subtle rhetorical aberrations" (p. 7) prejudice theperception of Islam. The first one is the tenn fundamentalist, which isequated with violence. In Christianity, where this term is defined clearly,it refers to a literal interpretation of the Bible by a minority of adherentswho believe in biblical infallibility. When this term is applied to Muslimson this basis, virtually all can be called fundamentalists. However, as violencecannot be linked to the quintessentials of Muslim belief, it is unfairto blame all Muslims for the crimes committed by a minority. The authorcould have elaborated on the nebulousness of this term for Muslims withdetails like the following: Whereas certain groups of Christians, like theAmish, emulate lifestyles of earlier times in minute details, no "traditional"Muslim spurns conclusively the benefits of technetronics. So one wouldnot find a Muslim preferring to travel by camel when motor transportwould be affordable and more convenient."Fundamentalism" gained currency among Western media with theIranian revolution of 1979. Some Muslims often ask: Was this binaryopposition, namely, fundamentalist/other, fabricated to sow confusionamong Muslims? Would the "other" only refer to a nominal, nonpracticingMuslim? ...

scholarly journals Odniesienia biblijne w twórczości polskich zespołów metalowych

2018 ◽  
Vol 3 (10) ◽  
pp. 127-140
Author(s):  
Krzysztof Socha
Keyword(s):  
Popular Culture ◽  
Current Interest ◽  
The West ◽  
The Bible ◽  
European Languages ◽  
The Many

Biblical references in the work of Polish metal bands One of the many factors which has been creating the west culture is the Judeo-Christiantradition based on the Bible. Motives, quotations and symbols that are coming from the Biblehave been permeating to the European languages as well as they have influenced both thehigh culture and the popular culture. Moreover, the biblical inspirations can be found in metalmusic as well. The underlying paper constitutes an attempt of brief characterization when itcomes to more original biblical motives that are constantly appearing in the lyrics of metalbands, simultaneously, it emphasizes a slight current interest of this biblical aspect in thescientific researches.

Universal Values and Muslim Democracy

2020 ◽  
Vol 9 (1) ◽  
pp. 1-7
Author(s):  
Anwar Ibrahim
Keyword(s):  
New York ◽  
Muslim World ◽  
World Today ◽  
The People ◽  
The World ◽  
Universal Values ◽  
Human Desire ◽  
Dignified Life

This study deals with Universal Values and Muslim Democracy. This essay draws upon speeches that he gave at the New York Democ- racy Forum in December 2005 and the Assembly of the World Movement for Democracy in Istanbul in April 2006. The emergence of Muslim democracies is something significant and worthy of our attention. Yet with the clear exceptions of Indonesia and Turkey, the Muslim world today is a place where autocracies and dictatorships of various shades and degrees continue their parasitic hold on the people, gnawing away at their newfound freedoms. It concludes that the human desire to be free and to lead a dignified life is universal. So is the abhorrence of despotism and oppression. These are passions that motivate not only Muslims but people from all civilizations.

Applying the Devil's Works in a Holy Cause: Working-Class Popular Culture and the Salvation Army in the United States, 1879-1900

1997 ◽  
Vol 7 (2) ◽  
pp. 195-223
Author(s):  
Lillian Taiz
Keyword(s):  
United States ◽  
New York ◽  
New York City ◽  
Popular Culture ◽  
York City ◽  
The United States ◽  
Salvation Army ◽  
Public Meeting ◽  
The Many ◽  
Sunday Evening

Forty-eight hours after they landed in New York City in 1880, a small contingent of the Salvation Army held their first public meeting at the infamous Harry Hill's Variety Theater. The enterprising Hill, alerted to the group's arrival from Britain by newspaper reports, contacted their leader, Commissioner George Scott Railton, and offered to pay the group to “do a turn” for “an hour or two on … Sunday evening.” In nineteenth-century New York City, Harry Hill's was one of the best known concert saloons, and reformers considered him “among the disreputable classes” of that city. His saloon, they said, was “nothing more than one of the many gates to hell.”

Islam, Economic Rationalism, and Accounting

2001 ◽  
Vol 18 (2) ◽  
pp. 61-93
Author(s):  
Roger Willett ◽  
Maliah Sulaiman
Keyword(s):  
Historical Context ◽  
The West ◽  
Accounting Standard ◽  
Policy Issues ◽  
Belief Structure ◽  
Belief Structures ◽  
Western Values ◽  
Islamic Faith ◽  
The Impact

This paper discusses the impact of western accounting technologies on belief structures such as those of the Islamic faith. It assesses a theory of accounting reporting originally proposed by Baydoun and Willett (1994). It goes on to consider the nature and origins of western materialist philosophy and contrasts the belief structure of Islam with the West. The paper also ex.amines the historical context in which western values became adopted in Muslim societies and discusses the policy issues that confront Islamic accounting standard setters.

Development Strategy and Its Implications for Unity in the Muslim World

2003 ◽  
Vol 20 (1) ◽  
pp. 46-87
Author(s):  
Ataul Huq Pramanik
Keyword(s):  
Civil Society ◽  
Human Development ◽  
Development Strategy ◽  
Development Strategies ◽  
Muslim World ◽  
Universal Values ◽  
Muslim Communities

This paper seeks to achieve the following objectives: to discuss the idea of unity from the Islamic and secular perspectives; to test empirically how the absence of certain universal values (virtues) in the pursued development strategies shattered unity and thereby led to the Ummah’s disintegration; to examine how the interrelationships between growth and democracy can promote unity by creating a civil society through higher human development; and to examine the Organization of the Islamic Conference’s (OIC) role in strengthening unity among diverse Muslim communities.

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