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"This book is an integrated examination of Japanese politics in the first two decades of the 21st century, as viewed from the perspective of "anxiety over governance." By empirically highlighting the social-environmental, political environmental, and sociocultural changes that have underlined the long-term political participation and voting behaviour of Japanese citizens, the book provides deep insight on how modern democracies function and are perceived in post-industrial societies and reveals the specific processes by which Japanese politics have changed. Additionally, the book provides an analysis of the decline in social capital, the shrinking variety of political parties, and the intermingling of Asian values with liberal democratic values. By examining anxiety over governance the chapters explore the links between anxiety and Japanese political behavior, revealing that, despite the high regard for democratic politics, Japanese citizens generally experienced a high level of anxiety and negative evaluation of the government, including countermeasures against COVID-19. Featuring surveys of Japanese political behavior over a period of more than 40 years this book will be valuable reading for students and scholars of Japanese Politics, Political Behavior and Psychology"--

"Bureaucratic Politics and Organizational Process Models" published on by Oxford University Press.

Among its Continental peers, Austria has stood out for its longstanding state recognition of the Muslim community as early as 1912. A shift has occurred more recently, however, as populist far-right voices within the Austrian government have redirected public discourse and put into question Islam's previously accepted autonomous status within the country. Politicizing Islam in Austria examines this anti-Muslim swerve in Austrian politics through a comprehensive analysis of government policies and regulations, as well as party and public discourses. In their innovative study, Hafez and Heinisch show how the far-right Austrian Freedom Party (FPÖ) adapted anti-Muslim discourse to their political purposes and how that discourse was then appropriated by the conservative center-right Austrian People's Party (ÖVP). This reconfiguration of the political landscape prepared the way for a right-wing coalition government between conservatives and far-right actors that would subsequently institutionalize anti-Muslim political demands and change the shape of the civic conditions and public perceptions of Islam and the Muslim community in the republic

Article disponible en ligne : https://alldocs.net/the-philosophy-of-money.html?utm_source=from-yezidism-to-islam-religious-architecture-of-the-mahmudi-dynasty-in-khoshab ; International audience ; The Yezidi Mahmudî Dynasty controlled Khoshâb and surrounding area between Van, Nakhchivân and Marâgha during almost five centuries, from the end of the 14th century to the second half of the 19th century. Тhe Mahmudî rulers consolidated their power by their rational diplomacy with the main political forces of the region, first with the Black Sheep and White Sheep Turkomans and later with the Ottomans and the Safavids. Converted to Islam in the mid-16th century, the Mahmudîs contributed to the Islamic art by endowing buildings in Khoshâb between 1563 and 1671. The article focuses on the study of Mahmudî religious architecture in Khoshâb, tracing particularly the pre-Islamic Yezidi elements in it.

Article disponible en ligne : https://alldocs.net/the-philosophy-of-money.html?utm_source=from-yezidism-to-islam-religious-architecture-of-the-mahmudi-dynasty-in-khoshab ; International audience ; The Yezidi Mahmudî Dynasty controlled Khoshâb and surrounding area between Van, Nakhchivân and Marâgha during almost five centuries, from the end of the 14th century to the second half of the 19th century. Тhe Mahmudî rulers consolidated their power by their rational diplomacy with the main political forces of the region, first with the Black Sheep and White Sheep Turkomans and later with the Ottomans and the Safavids. Converted to Islam in the mid-16th century, the Mahmudîs contributed to the Islamic art by endowing buildings in Khoshâb between 1563 and 1671. The article focuses on the study of Mahmudî religious architecture in Khoshâb, tracing particularly the pre-Islamic Yezidi elements in it.

Politicaltheory is not an independent realm of thought. Ultimately it must always refer back to some metaphysical presuppositions ofWeltanschauungthat is not in itself political. This does not imply that every metaphysical position entails logically necessary political consequences. But it does mean that implicitly or explicitly political theories depend on more general religious, epistemological, and moral considerations. This condition of political thinking serves to explain much of the narrowness of contemporary political theory. For the dominant currents of philosophy neither can, nor wish, to provide a basis for political speculation, which is increasingly regarded as an undisciplined form of self-expression. On the other hand, the naive hope that political studies might fruitfully emulate the methods of the natural sciences, and so share their success, has all but evaporated. The result is that political theory is now concerned to insist on its own limitations, to be critical and even negative in character. This is not a new thing. The lack of philosophical inspiration combined with the decline of "scientific" aspirations has plagued politically sensitive minds at least since the very beginning of the present century. And, from the first, one of the responses to this frustration has been the effort to escape philosophical difficulties by grasping at intuitive short-cuts to truth. The most remarkable of these flights to intuition was political Bergsonism. Moreover, this is not an entirely closed chapter in the history of ideas. Even if Bergson no longer enjoys his earlier popularity, he is still widely read, especially in America. Again, the recent vogue of existentialist "politics" points to an analogous trend, while the penchant for "action," which is inherent in intuitive politics, is as strong as ever among French intellectuals.

Part I. Introduction and theocracy: Iran's dilemma -- Alternative routes to democracy: synthesizing structures and processes -- Part II. Revolution and the political economy of theocracy: Ideologies, revolution, and the formation of theocracy -- Politicizing the economy and declining performance -- Failure to reform and return to repression -- Part III. Challenges against the Islamic regime: Students: the vanguard of struggles for democracy -- The rise and demise of the Green movement -- Part IV. Irreconcilable conflicts -- Why the movement failed -- Irreconcilable conflicts and endless repression -- The path forward

Da'wah and politics have a very big role in the repair process ummah. This study aims to analyze the history by using a comparative approach whose goal is to assess, examine and compare the leaders of Islamic modernist thinking about dakwah and political role in the process of repair people. Almost agreed that the process of repair people need the right method in dealing with the problems of Muslims is so complex. Syumuliah principle in Islam is not only at the level of concepts and doctrine alone, but also in the level of implementation of political and dakwah must be emphasis as community improvement efforts. The combination of theory Top-Down and Buttom-Up as one of the repair process is applied to the appropriate community improvement efforts and thorough. Top-Down Theory through political channels is implemented by setting up the system, improved legislation, thus leading to the making of policies that support the implementation of Islamic laws and facilitate the implementation of dakwah as people repair process. Implementation of the dakwah of significant improvement over the system either through parliament to fight for the implementation of Islamic law, while the theory Buttom-Up in the mission is the process of preparing the people to accept the system that has been fought through politics, the process of awareness, training, and raising awareness about the importance of returning to the teachings of Islam as perfect religion. Meeting of the implementation of these two theories would generate a society that is ready to implement Islam as rahmatan lil 'aalamin.

In light of the ongoing public debate that focuses on differences between Islam and the West, this book suggests a change of perspective. It departs from the observation that both western Orientalists and Islamist activists have defined Islam similarly as an all-encompassing religious, political and social system. In shifting from differences to similarities, it leaves behind the increasingly circular debate about the true nature of Islam in which the Muslim religion has been represented either as intrinsically hostile to or as principally compatible with modern culture. Instead, it associates the evolution of a particularly essentialist image of Islam with a complex process of cross-cutting (self)-interpretations of Muslim and Western societies within an emerging global public sphere. Putting its focus on the life and work of a number of paradigmatic individuals, the book investigates the intellectual encounters and discursive interdependencies among western and Muslim intellectuals. In a historical genealogy it deconstructs the essentialist image of Islam in uncovering its conceptual foundations in the modern transformation of European and Muslim societies from the nineteenth century onwards. Thereby, the changing infrastructure of the global public sphere has facilitated the gradual popularization, trivialization, and dissemination of a previously elitist discourse on Islam and modernity. In this way, the idea of Islam as an all-encompassing system has been turned into accepted knowledge in the Western and Muslim worlds alike.

Artikel ini bertujuan untuk menjelaskan bagaimana identitas Melayu Riau dikonstruksikan dalam upaya mewujudkan budaya melayu yang berintegritas. Melalui observasi dan studi kepustakaan serta studi dokumentasi ditemukan beberapa upaya yang mendukung keberlangsungan identitas Melayu di tengah berbagai tantangan saat ini. Analisis artikel ini disandarkan pada data yang diperoleh dari kebijakan mengenai upaya mempertahankan budaya Melayu. Demikian pula, dilakukan wawancara untuk mengetahui sikap masyarakat mengenai dinamika budaya Melayu saat ini. Selain itu, data juga diperoleh dari naskah Gurindam Dua Belas yang hingga saat ini masih diperpegangi oleh masyarakat Melayu. Artikel ini menegaskan bahwa tiga hal terkait dengan identitas Melayu Riau. Pertama, identitas Melayu dipertahankan melalui berbagai upaya, termasuk legitimasi kultural melalui kerjasama antara Lembaga Adat Melayu (LAM) dengan pemerintah daerah. Kedua, terdapat stigma terhadap identitas Melayu yang direspons dengan upaya membangkitkan kembali identitas secara utuh melalui berbagai simbol. Ketiga, identitas Melayu senantiasa diidentikkan dengan Islam sebagai upaya untuk menunjukkan bahwa ia tidak saja merupakan identitas kultural, tetapi juga agama. Ketiga hal tersebut, dalam perspektif teoretis dikenal dengan konstruksi identitas yang mencakup identitas legitimasi, resisten, dan proyek. Artikel ini merekomendasikan perlunya dilakukan berbagai kajian mengenai identitas lokal di Indonesia untuk dijadikan dasar pembangunan secara lebih luas sehingga tidak terjadi gesekan antara nilai-nilai lokal dengan semangat pembangunan yang lebih cenderung mengadopsi nilai-nilai modernitas.

Cover -- Title Page -- Copyright Page -- Table of Contents -- Chapter 1 -- Overview of U.S. Corporate International Taxation -- Summary -- U.S. Outbound Tax Concepts -- U.S. Inbound Tax Concepts -- Other fundamental U.S. international tax concepts -- International tax fundamental concepts -- Recognition of income -- Introduction of International Tax Provisions enacted by the TCJA -- Introduction and listing of U.S. international tax provisions -- U.S. Export Tax Incentive through an IC-DISC -- Chapter 2 -- Foreign Branches -- Operating through a foreign branch -- summary