The recent Dutch homo-emancipation policy has identified religious communities, particularly within migrant populations, as a core target group in which to make homosexuality more ‘speakable’. In this article we examine the paradoxical silencing tendencies of this ‘speaking out’ policy on queer Muslim organisations in the Netherlands. We undertake this analysis as the Dutch government is perhaps unique in developing an explicit ‘homo-emancipation’ policy and is often looked to as the model for sexuality politics and legal redress in relation to (...) inequalities on the basis of sexual orientation. We highlight how the ‘speakability’ imperative in the Dutch homo-emancipation policy reproduces a paradigmatic, ‘homonormative’ model of an ‘out’ and ‘visible’ queer sexuality that has also come to be embedded in an anti-immigrant and specifically anti-Muslim discourse in the Netherlands. Drawing on the concept of habitus, particularly in the work of Gloria Wekker, we suggest that rather than relying on a ‘speakability’ policy model, queer Muslim sexualities need to be understood in a more nuanced and intersecting way that attends to their lived realities. (shrink)

The article traces the framing of Muslim Europeans as the continent’s Other by focusing on the silencing of queer Muslims within public debates around ‘Islam and homosexuality’. Ignoring class as a factor in the violence produced by the gentrification of urban spaces, the pitting of the gay community against the Muslim community posits the latter as a threat to the continent’s foundations that needs to be contained through forms of spatial governance in line with the neoliberal restructuring of (...) the city. Maintaining that this is a Europe-wide phenomenon, the article looks at Amsterdam as exemplifying the European metropole as a site of pseudo-homophile Islamophobia. Simultaneously, with activist groups like the queer of color collective Strange Fruit, it is also representative of the strategies of resistance developed by groups whose presence is virtually erased through culture clash discourses, namely queer Muslims. The article argues that an intersectional queer of color activism, as practiced by Strange Fruit, and a queer of color critique building on it, allows to undermine binaries from the Muslim/european dichotomy to the normative coming out narrative, invariably positioning queers of color as ‘not properly gay’. (shrink)

The recent Dutch homo-emancipation policy has identified religious communities, particularly within migrant populations, as a core target group in which to make homosexuality more ‘speakable’. In this article we examine the paradoxical silencing tendencies of this ‘speaking out’ policy on queer Muslim organisations in the Netherlands. We undertake this analysis as the Dutch government is perhaps unique in developing an explicit ‘homo-emancipation’ policy and is often looked to as the model for sexuality politics and legal redress in relation to (...) inequalities on the basis of sexual orientation. We highlight how the ‘speakability’ imperative in the Dutch homo-emancipation policy reproduces a paradigmatic, ‘homonormative’ model of an ‘out’ and ‘visible’ queer sexuality that has also come to be embedded in an anti-immigrant and specifically anti-Muslim discourse in the Netherlands. Drawing on the concept of habitus, particularly in the work of Gloria Wekker, we suggest that rather than relying on a ‘speakability’ policy model, queer Muslim sexualities need to be understood in a more nuanced and intersecting way that attends to their lived realities. (shrink)

Muslim migrants are the counter-figures through whom the modern Western identity is shaped. In Islamophobic discourses, they are constructed as inherently sexist and homophobic. In this ideological context, queer migrants coming from Muslim countries occupy an intersectional social location between Islamophobia and homophobia. In this paper we analyze the cinematic representation of queer migrants living in Europe coming from Muslim backgrounds. The aim of the paper is to analyze whether the films reproduce or subvert the Western “gay narrative”. (...) The corpus of analysis is made up of 19 films which were studied through a process of categorization of the relevant fragments in a matrix. The films are classified in three categories according to their approach. The first gathers those films that hold an assimilationist discourse, according to which queer migrants should embrace the Western “gay narrative” and abandon the values of the communities of origin. In the second category, the films propose a hybrid perspective in which characters merge elements from both the country of residence and the cultural background of origin in the exploration of their sexuality and gender. The films in the third category revolve around a metaphorical relationship between a queer migrant and a native person, promoting a reflection on the possibilities of transformative encounters that break the boundaries between supposedly opposed social groups. (shrink)

The biopolitics of empire : slavery and "the Muslim" -- The biopolitics of settlement : temporality, desire, and civilization -- Foucault and queer theory -- Society must be destroyed -- Queer terror -- Bibliography.

In many Western European countries, gender equality and sexual tolerance have increasingly become markers of national cultures and European values that face an insistent threat from Muslims. Gender equality and sexual tolerance are increasingly framed in cultural terms and they play an important role in the construction of a social imaginary based on a cultural antagonism between ‘us’ and ‘them’. This article argues that a new ‘culturalized’ social imaginary has been established by turning ‘immigrant workers’ into ‘Muslim immigrants’ over (...) the last three decades. The unending moral panics around Muslim immigrants’ cultural practices such as honor killings, forced marriages, headscarves, female circumcision and homophobia create a sense of imminent threat and force progressive movements to forge unlikely alliances with right-wing groups against the insidious threat. These alliances are not, however, ephemeral mobilizations in defense of ‘common achievements’; the notion of common achievements creates a sense of cultural sameness vis-a-vis Muslims. Thus, what we see is the displacement of the internal frontiers and the creation of a new ‘hegemonic bloc’ around ‘common cultural values’. And this hegemonic displacement creates unresolvable tensions within feminist and queer movements. (shrink)

In July 2021, a series of gruesome videos exposed a case of brutal torture perpetrated by a guru or leader of the trans feminine hijra community in eastern India. This guru was allegedly of a Bangladeshi Muslim background, and various community members used the case as an alibi to target hijras of such national and religious origin, sometimes even demanding their expulsion from India. This phenomenon paralleled increasing affiliations between certain sections of trans/hijra communities and the Hindu Right. This article (...) situates this case within the broader rise of queer and trans Hindutva or Hindu nationalism and locates it as indicative of Hindutva’s expansion to its erstwhile ‘elsewheres’: areas outside its traditional strongholds such as eastern India and communities such as hijras who are known for their mixed religious practices and have been historically stigmatised by Hindu society. However, the article also analyses the case to show how hijras and related communities evidence contingently wavering political alliances and complex dynamics of intra-community power and resistance that remain irreducible to typical equations of Hindu right-wing politics. Queer/trans Hindutva might become disrupted by its potential constituents themselves, showing how Hindutva’s ‘elsewheres’ trouble its assimilationist capacities. (shrink)

This article foregrounds the intersection between queer Islamic masculinity and Islamic female identity in Rayda Jacobs’s Confessions of a Gambler, and shows how these two identity categories are subjugated in light of dominant expressions of Islamic masculinity. The novel’s action takes place within a traditional Cape Muslim community and employs, among other literary strategies, the main protagonist’s vice of gambling and her son’s sexuality as tools to illuminate the interstitial and perilous social space occupied by women and gay men (...) in South African Muslim society. The research dissects the poignant picture that Jacobs paints of marginal identities as they exist at the intersection of religion, gender identity and sexual identity, and ultimately exhibits that homophobia and gender inequalities are not necessarily intrinsic to Islam. The article adopts a cultural studies style literary analysis. In light of this theoretical approach, this article evaluates Jacobs’s novel in a manner that goes beyond its literariness and shows how it also acts as a form of social commentary. This article also shows how the novel problematises hegemonic representations of gender and sexuality within Islam by giving voice to women and gay men: identity categories which remain largely voiceless in the dominant representations of Islam. (shrink)

In the volatile conflicts that inaugurated the twenty-first century, secularism, democracy, and freedom were identified by Western nation-states as symbolizing their civilizational values, in contrast to the fanaticism, misogyny, and homophobia they attributed to “Islam.” The figure of the Muslim was thus transformed into an existential threat. This paper analyzes an exchange among scholars—Is Critique Secular? Blasphemy, Injury, and Free Speech—that engages these highly contested issues. As such, the text provides a rare opportunity to study how particular significations of the (...) West, its epistemological tradition, and its relation with Islam are contested and negotiated in a critically engaged site during a moment of global crisis. My reading of the text leads me to argue that the stabilization of the epistemic power of the West is presently reliant on a new iteration of its foundational philosophical concepts to suppress counter-hegemonic narratives that foreground its forms of violence. Further, the terrain for this reshaping of the dominance of this tradition is gender/sexuality, such that queer politics are located at the forefront of the Western politico-philosophical project. As such, the advancement of this tradition is co-constitutive with that of the gendered-sexual subject as emblematic of its highest civilizational values. (shrink)

There has been a great deal of talk about the upcoming Queer Festival in Sarajevo. However, the discussion has taken on a bitter tone because some have made much of the fact that the organizers plan to hold the festival during the month of Ramadan. To hold the festival during that time, according to some pious Muslims, is a blasphemous act, one that is rude and disrespectful towards those of the faith. Of course, we must not forget that (...) this festival is following on the heels of another festival, the Sarajevo Film Festival. A few films touched on the subject of homosexuality (LA LEON, 2007), but I do not remember hearing much, if any, disapproval of screening films of the gay and lesbian genre. Perhaps the festival's international acclaim, it not being held during Ramadan, and the genre's thin representation had something to do with the lack of criticism. What I find remarkable about the upcoming festival is not when it will be held, but that it will be held; that members of various sexual communities, including the gay and lesbian community of Sarajevo (and, no doubt, many from the "straight" community), have united to put on a.. (shrink)

The trope of the repressive Muslim, obstinately attached to their regressive world views, recalcitrant antagoniser of modernity, has become a thoroughly familiar drama. Redundant spectacles abound: events often highly mediatised, substantiated by conservativism and liberalism alike, deployed as justification for policing, surveillance and invasion. The 2019 protests against the ‘No Outsiders’ LGBT lessons held in Birmingham, England are one such spectacle. Foregoing the dominant portrayal of the protests as an event of Muslim homophobia, I instead examine the social processes that (...) render the event exceptional in the British imaginary and the statecraft it subsequently enables. First, the protests’ production as a spectacular event is analysed through the historical conditions of Europe’s self-constitution through Islam-as-Threat. It is through liberalism’s amnesiac frame, one that erases its imperial and racist culpability, that the sexual exceptionalism that undergirds the spectacle of the protests can be understood. Second, reading the protests ‘sideways’, I argue, reveals how the displacement of homophobia onto Muslims continues liberalism’s tradition of situating its Others as oppositional to its purported gendered and sexual freedoms. In this context, sex education as deradicalisation of Muslim pupils becomes normalised, even as British liberalism disavows racism. Thirdly, the inclusion of queer Muslims as the authentic voice emerging from the cross-sections of queer and Muslim identity is critiqued as a ‘non-performativity’. Rather than offering a relational understanding of queer, Muslim and queer Muslim vulnerabilities, this inclusion elides an intersectional analysis of British homonationalism. I conclude by arguing for ‘an unalienated politics’ that is vigilant to co-optation, refusing to treat queerness as an exceptional site of injury. As such, how can we imagine the ‘queer’ in queer Muslim as a political position that refuses to capitulate to the hierarchisation of the human? (shrink)

In October 2022, the International Association of Bioethics announced that the 17th World Congress of Bioethics (WCB) 2024 would be held in Doha, Qatar. The International Network on Feminist Approaches to Bioethics (FAB) traditionally holds its World Congress jointly with the WCB. As part of the ongoing debate about the ethics of bioethics conferencing, the FAB provided a detailed statement discussing concerns about choosing Qatar as the site for a feminist bioethics conference. In order to explore possible approaches towards the (...) FABs decision, the German Feminist Perspectives in Medical Ethics and Bioethics working group (FME) dedicated one of its meetings to the topic. In this commentary, we present two aspects that we consider particularly important for this current debate: (1) the participation of LGBTQIA+ people in the conference and (2) the possibility of racist and anti-Muslim bias in the evaluation of Qatar as the site for the WCB 2024. As members of the FME, we aim to contribute to an exchange of various perspectives within the international feminist bioethics community. (shrink)

_Advancing Equity and Achievement in America’s Diverse Schools _illustrates how educators, students, families and community partners can work in strategic ways to build on social, cultural, and ethnic diversity to advance educational equity and achievement. By drawing on the latest data on demographic change, constructions of culture and cultural difference, and the politics of school reform in urban, rural, and suburban school communities, this volume looks toward solutions and strategies for meaningful educational improvement. Contributors consider both the diversity of youth (...) and families served in public schools, and the culture of U.S. schooling, highlighting the influence of policy and reform agendas; students’ identities and agency; experiences and approaches of diverse educators; and the workings of effective school partnerships. Chapters also focus on those often overlooked in educational scholarship such as Native Americans, students experiencing poverty and/or homelessness, Muslim students, students with special needs, and students and educators who are lesbian, gay, bisexual, transgender, intersex, or queer. In all, this edited collection stresses the need for high quality education that is inclusive, culturally responsive and unifying so all students can experience academic success. This book is a meaningful resource for educators, policymakers, and community-based leaders interested in doing such transformative work. (shrink)

Revered as the ‘Queen of Qawwali’ and ‘Queen of Sufi music’, sixty-seven-year-old Abida Parveen is a spiritual phenomenon who transcends gender while performing. She is known for her signature fashion style of buttoned-up masculine-cut kurta with matching shalwar and an ajrak shawl. Her aesthetic circulates within transnational and national fashion media and popular cultural spaces through descriptors such as androgynous, masculine, modest, indigenous and sacred. As a highly respected figure with widely circulating performances on both the national and international stages, (...) as well through multiple media circuits, including television, social/digital media and broadcast concerts, Parveen's undeniable fame and her transgressive entry into an otherwise male-dominated music genre raises important questions about gender, embodiment, spirituality and the sacred. In analysing Parveen's body and dress in performance, I centre her sartorial style as sites of spirituality and affect to ask: what does it mean for Parveen to transcend gender through a performance of androgynous Sufism and mobilise it as an entry way into spiritual iconism? What imaginations around spirituality and the sacred become available through Parveen's sartorial practices? How does Parveen's style offer an alternative route to Muslim spirituality? Taking up Parveen's embodied coagulation between fashion and the sacred reveals an absence in feminist fashion studies on which subjects and styles are viewed as important, relevant, resistant or transgressive and thus worthy of theorisation. As a feminist scholar interested in the relationship between gender, power and self/representation, I see Parveen as a key global cultural and spiritual figure who necessitates transnational feminist analysis. This article is situated at the intersections of fashion and cultural studies, feminist, queer and trans spiritualities and South Asia studies. (shrink)

Despite the demonstrated utility of intersectionality, research on men allied with women’s rights movements has largely focused on white, heterosexual, middle-class, young men. This study illustrates the importance of attending to men’s intersecting identities by evaluating the applicability of existing knowledge about men’s engagement pathways to the predominantly African American members of a Muslim men’s anti–domestic violence group and a gay/queer men’s gender justice group. Findings from a year-long qualitative study highlight how these men’s experiences differ from those in (...) the literature. While the Muslim men’s experiences add dimension to the existing knowledge—especially regarding age and parenthood, online interactions, and formal learning opportunities—the gay/queer men’s experiences are not accurately represented within it. Their pathways begin earlier, do not rely on women’s input, do not create a shift in gendered worldview, and lack a pathway narrative because they connect to gender justice through their own intersecting identities and experiences. This suggests that a marginalized identity is not in itself sufficient to alter engagement pathways; the particular type of marginalization matters. (shrink)

ANALYZED THROUGH THE WORK OF FEMINIST AND QUEER THEORIST JUDITH Butler, anthropologist Saba Mahmood, and philosopher Martha Nussbaum, motherhood complicates theories of performativity that separate sex from gender and that equate women's agency with progressive politics. Motherhood should be understood as performative, that is, entailing self-reflective agency but not entirely separable from women's bodies. While motherhood may be manipulated to support patriarchal institutions, experiences of motherhood also inspire fresh interpretations and critiques of anthropocentric Christian theology and Muslim religious texts. (...) Given the political dimensions of motherhood, the appearance of Hillary Clinton and Sarah Palin as prominent politicians attests to the variety of performativity and the need to protect women's agency. (shrink)

This book is about the making and unmaking of socio-cultural differences, seen from anthropological, sociological and philosophical perspectives. Some contributions are of a theoretical nature, such as when the problem of translation, the enigma of alienity or queer theory are addressed; other contributors throw light on contemporary issues like the integration of Muslims in Norway, identity-forming processes in Creole societies or neo-traditionalist movements and identity in Africa. Moreover, the book deals with strangers looked at from an anthropology of (...) the night. Special emphasis is placed on how globalization and the rapid spread of ever new technologies of information have generated ever new patterns of inclusion and exclusion, and how these can be theorized. (shrink)

In response to critics’ claims that a discussion of sexuality and nationalism vis-à-vis the Israeli-Palestinian conflict bears no relation to the author’s previous work, or to such discussions within the US or European contexts, this paper details the complex interconnections between Israeli gay and lesbian rights and the continued oppression of Palestinians. The first section examines existing discourses of what the author has previously called “homonationalism,” or the process by which certain forms of gay and lesbian sexuality are folded into (...) the national body as the Muslim/arab Other is cast as perversely queer, within Israel and the diasporas. The operations of homonationalism ensure that no discussion of gay and lesbian rights in Israel is independent from the state’s actions toward Palestine/palestinians. The second section contains a critique of Israel’s practices of “pinkwashing” in the US and Europe. In order to redirect focus away from critiques of its repressive actions toward Palestine, Israel has attempted to utilize its relative “gay-friendliness” as an example of its commitment to Western “democratic” ideals. Massive public relations campaigns such as “Brand Israel” work to establish Israel’s reputation within the US and Europe as cosmopolitan, progressive, Westernized and democratic as compared with the backward, repressive, homophobic Islamic nations, which, in turn, serves to solidify Israel’s aggression as a position of the “defense” of democracy and freedom. The final section looks at the ways in which accusations of “anti-Semitism” function in academic and activist contexts to suppress critiques of the implicit nationalism within Israeli sexual politics. (shrink)

Generative artificial intelligence (GenAI) is a subset of artificial intelligence (AI) that can generate content such as texts, images, videos, sounds, etc. While GenAI tools have been utilized in various contexts, their utilization in the academic context is still a controversial topic. Scholars observed that many universities have banned GenAI due to the potential for unethical usage. In this opinion article, we promote the utilization of GenAI tools as feedback agents to alleviate challenges in conventional feedback provision. Feedback is a (...) valuable learning source, especially in writing instructions. However, conventional feedback provision is challenging due to the increase in teacher’s workload and social irritation issues in peer feedback. Utilized ethically, GenAI tools can alleviate these challenges. A few critical considerations are briefly presented. (shrink)

On religious life in Islam; conduct of life for Muslims and on Islamic ethics.

The contemporary Qur’anic studies have been marked by amazing development. Various methods and approaches to understand the Qur’an are offered by the scholars. One of the prominent figures in this field is Nashr Hamid Abu Zayd. Nasr Hamid Abu Zayd (1943–2010 M) is a highly controversial contemporary thinker. He is an Egyptian scholar who is accused of being apostate, because of his theory of qur’anic hermeneutic (the textual of Qur’an). This is reflected in his stances towards contemporary religious discourse and (...) the approach to reading religious texts, especially the Quran, which requires reading according to a hermeneutic mechanism. His books ‘Naqd al-Khitab al-Dini (Criticism of Religious Discourse)’ and ‘Al-Takfir fi Zaman al-Takfir (Thinking in the Time of Atonement)’ caused a great uproar in the early nineties of the last century. Abu Zayd was accused of criticising atheists because of their stances on the text. Therefore, this study aimed to discuss Abu Zayd’s position on contemporary religious discourse and his new approach to reading religious texts, and also aims to discuss why Abu Zayd’s theory has been string up Islamic world and ending by his expulsive from his native country. To deal with this problem, this article discusses Abd Zayd’s biography and some cultural framework of his people. The methodology of Qur’anic hermeneutic is the least his. Having examined the topic, the author finds that Abu Zayd believes that modem literary theory and criticism denote the way to understand and interpret the Qur’an ‘objectively’. The contribution of this research is discussing Abu Zayd’s contemporary religious discourse and his new approach to reading religious texts. Contribution: The contribution of this research is discussing Abu Zayd’s contemporary religious discourse and his new approach to reading religious texts. (shrink)

This article challenges the widely-held belief, within and outside academia, that premodern Muslims did not make a distinction between the religious and secular. I explore the issue by examining several usages of the dīn – dunyā binary across diverse genres of medieval Islamic writings and assessing to what extent it accords with or diverges from the categories of the religious and secular as commonly used in the modern Western world. I situate my particular counter-claim vis-à-vis the argument against the (...) relevance of the religious–secular distinction to Islam made by Shahab Ahmed in his, What is Islam? The Importance of Being Islamic. My findings show that contrary to Ahmed and the broader consensus, premodern Muslims did in fact view the world in terms of distinct spheres of religion and non-religion and that this distinction was used to understand phenomena as diverse and significant as politics and prophethood. Nevertheless, the two categories interacted in a way distinct from the common understanding of the two in the modern world insofar as, under the medieval Islamic conception, it was religion that regulated the secular. My article will make sense of these similarities and differences in an effort to present an indigenous account of the religious–secular dialectic in medieval Islam, one that problematizes the current standard account which holds that these categories were invented within the modern West. (shrink)

This article focuses on how exposure to different media genres relates to two components of attitudes, Muslims as a group and Islam as a religion. It also highlights how these components mediate the relationship between media exposure and behavioral intention, namely voting intention towards banning veiling in public spaces. The analysis builds on an online survey conducted in Switzerland. We found that exposure to specific media genres is not equally associated with attitudes towards Muslims versus attitudes towards Islam. (...) Contrary to our expectation, we did not find the association to be stronger when it came to influencing attitudes towards Muslims as compared to influencing attitudes towards Islam. However, our findings clearly showed that it matters whether people consume news via television or newspapers, especially mass-market (commercial television and tabloids) versus upmarket news (public television and quality newspapers). Attitudes towards Muslims living in Switzerland are more negative among those consuming mass-market news than those consuming upmarket news. Anti-Islam attitudes, however, were only associated with reading newspapers—both tabloids and quality newspapers. The findings provided only partial support for the mediating role of attitudes towards Muslims and Islam concerning the indirect relation between media exposure and voting intention towards banning veiling. (shrink)

Based on a small research project conducted in Kuala Lumpur (KL) in July - August 2017, the paper discusses places and practices of young heterosexual Malaysian Muslims dating in KL. In Malaysia, the law (Khalwat law) does not allow for two unrelated people (where at least one of them is Muslim) of opposite sexes to be within ‘suspicious proximity’ of one another in public. This law significantly influences behaviours and activities in urban spaces in KL. However, apart from the (...) legal framework, the faith of urban users seems to influence significantly the way they perceive space and how they behave in the city. The paper questions the analytical usefulness of the notion of public space (as the Western construct) in an attempt to formulate new intellectual coordinates to discuss urban space in a context of the Islamic, post-colonial, tropical, and global city. The ultimate aim of this paper is to start discussing how religious imagination and narratives could lead to formulating a new typology of urban spaces. (shrink)

The study suggests a model for understanding inter-group relations which has combined two psycho-social concepts: perceptions of collective narratives :26–38, 2002) and identity strategies . The model examined two minority groups of Israeli citizens: Palestinian Muslims and Christians, with a representative sample of 1,164 Muslims and 805 Christians, all Israeli citizens, aged 18–65. We used questionnaires which were developed and adapted for the unique population in this study. As expected, members of both groups mostly endorsed integration strategy. Stronger (...) willingness for competition and separation, as well as lower acceptance of the “other” collective narratives, were found among Christian participants compared to their Muslim counterparts. The expected pattern of inter-relations between the two psychosocial concepts was found: integration and assimilation strategies were related to higher rates of acceptance of the out-group collective narratives and to lower levels of legitimization of in-group collective narratives. In the same vein, the opposite pattern was found in the relations between strategies of competition and separation and the perceptions of collective narratives. The discussion focuses on the contribution of the theoretical model and the findings of our study to a better understanding of the complicated inter-group relations between Palestinian Muslims and Christians who are citizens of Israel. (shrink)

Despite the trend of secularization, pilgrimages to sacred sites flourish. Most of the pilgrims are women and the reasons for their visits often have to do with the dynamics of women's lives. Some of the pilgrims to sites dedicated to St Mary are Muslims. This is interesting in the present political context in which lines are being redrawn between Christians and Muslims and their respective religious identities. Why would Muslims go to Marian shrines and how do they (...) negotiate their relationship to the figure of the Virgin Mary and thereby define their gender and religious position? This article describes the experiences of Muslim pilgrims at Marian sites in Germany, Portugal and Turkey, and analyses these in terms of gender and religious identity. (shrink)

Do Muslims and Christians worship the same God? We answer: it depends. To begin, we clear away some specious arguments surrounding this issue, to make room for the central question: What determines the reference of a name, and under what conditions do names shift reference? We’ll introduce Gareth Evans’s theory of reference, on which a name refers to the dominant source of information in that name’s “dossier,” and we then develop the theory’s notion of dominance. We conclude that whether (...) Muslims’ use of “Allah” co-refers with Christians’ use of “God” depends on how much weight is given to what type of information in the dossiers of these two names, and we offer a two-part test by which the reader can determine whether Muslim and Christian uses of the divine names co-refer: If Christianity were true and Islam false, might “Allah” still refer to God? And: If Islam were true and Christianity false, might “God” still refer to Allah? We explain the implications of your answers to those questions, and we close with a few reflections about what, in addition to reference, might be required for worship, and whether, from a Christian perspective, salvation turns on this issue. (shrink)

The European Legacy, Volume 17, Issue 5, Page 705-706, August 2012.

Introduction : low theory -- Animating revolt and revolting animation -- Dude, where's my phallus? forgetting, losing, looping -- The queer art of failure -- Shadow feminisms : queer negativity and radical passivity -- "The killer in me is the killer in you" : homosexuality and fascism -- Animating failure: ending, fleeing, surviving.

Harmony between religious communities has become a best practice in the lives of Muslims and Hindus in Indonesia. This study aims to prove the existence of a space of moderation created by two religious groups that live side by side, and religious differences can create social harmonization. This study used a qualitative descriptive method with a field approach. This study was conducted in Sunda Kelapa village, Central Bengkulu Regency, Bengkulu, Indonesia. Research data was obtained using interviews, observation, and documentation. (...) The data analysis of this research was carried out in three stages, namely data reduction, data presentation, and conclusion. The results show that the moderation space is built on social interaction awareness to build a peaceful life together in social harmonization. A moderation model based on religious and cultural wisdom can be developed as a collective foundation in building a harmonious community life. (shrink)

Bioethics, Volume 36, Issue 3, Page 328-335, March 2022.

Este artículo muestra varios detalles para entender la compleja figura de Ariadna en el pensamiento de Nietzsche, pero que va más allá del autor alemán y se sumerge en ciertos momentos de Ariadna, desde lo etimológico a Otto pasando por Ovidio y Catulo, para dar cuenta de una Ariadna que es la compañera del dios Diónysos y que en cierta forma posibilita la propia verdad del dios; lo que Nietzsche llamaría “eterno retorno”.

Later Platonists and their Heirs among Christians, Jews and Muslims offers a thought-provoking exploration of the reception of Platonism among communities of faith from early Christianity to the sixteenth century, from the Byzantine East to the Latin West. Rare emphasis is placed on the importance of Platonic thought and its diffusion in late antique and medieval Syria, Armenia, and Georgia but also among Arab and Jewish intellectuals from the seventh century onwards. As such, the volume makes a statement against (...) the separation of Neoplatonic philosophy from Christianity and the other Abrahamic faiths, since all four traditions promoted a life of virtue and goodness despite operating under different divine auspices. The volume seeks to establish paths of transmission and modes of adaptation across times and places. (shrink)

This article exploits the synergy of critical discourse studies and Corpus Linguistics to study the pervasive representation of Islam and Muslims in an approximate 670,000-word corpus of US news media stories published between 2001 and 2015. Following collocation and concordance analysis of the most frequent topics or categories which revolve around the representation of Islam and Muslims in US news stories, the Discourse-Historical Approach to critical discourse analysis was adopted to investigate how the discursive strategies of nomination and (...) predication are used in US news media stories. The findings indicated that, in general, Islam and Muslims are associated with violence, religious radicalism, and Islamic extremist militants. Finally, the article discusses the discursive themes resulting from the analysis of personal pronouns as well as the educational implications of the findings for social studies and multicultural education. (shrink)

There is a need to better understand how individuals in different religious groups construct and maintain their worldviews. This study explores how religious practices, beliefs, and relationships create and sustain the worldviews of five British Muslims. Semi-structured interviews were inductively analyzed using interpretative phenomenological analysis (IPA) to idiographically explore the participants’ lived experiences. This analysis developed multiple subordinate themes that formed two superordinate themes: “Submitting to Allah” and “Being a British Muslim.” The participants’ experiences of being raised in Muslim (...) families strongly shaped their beliefs and they each strongly identify themselves as both Muslim and British. These important relationships taught them to follow the teachings of the Qur’an and to live their lives in submission to God. The analysis suggests the belief that the Qur’an is the authoritative and enduring revelation of God to mankind provided the core of their worldview and that this belief had far-reaching implications for every aspect of their lives. Their social relationships and religious practices both continually affirmed this fundamental belief in their sacred text and created a social reality in which the participants experienced God and submitted to the will of Allah. The combination of many different religious practices, social relationships, and personal experiences imbued the Qur’an with the power and authority to shape the participants’ lives and sustained their religious community. The participants’ intratextually fundamentalist approach to the Qur’an helped them create coherent worldviews that were filled with meaning and purpose. (shrink)