Suchergebnisse

Depuis une vingtaine d'années, on assiste en Afrique à un essor sans précédent de mouvements religieux de tous ordres: Églises pentecôtistes, mouvements issus du renouveau catholique charismatique, mouvements confrériques et islamistes, Églises de guérison ou encore cultes dits « néotraditionnels ». La crise socio-économique et politique que traverse le continent constitue la toile de fond de cette expansion. Mais elle ne suffit pas à en expliquer les ressorts profonds.

Laskar Jihad introduced itself to the world in April 2000, when a procession of its members marched to the presidential palace in Jakarta brandishing sabres. By the following month, two to three thousand of the group's members had travelled to Maluku (the Moluccas), in eastern Indonesia, to fight alongside local Muslims locked in a cycle of communal violence with the region's Christian population. Their intervention turned the tables in a conflict in which the Christians had previously appeared to have the upper hand. Despite widespread criticism of their response to its activities, the Indonesian authorities have so far taken little sustained action against Laskar Jihad. The group's emergence has aroused speculation on whether itheralds an expansion of the political influence of conservative Islam among the world's largest Muslim population. (Contemp Southeast Asia/DÜI)

A reformatted version of an article published in Public Choice, 2002, 111, 1-2, Mar, 9-18. 14 References.

Current scholarship on human rights & torture largely ignores places & scenes where extrajudicial violence is routinely practiced; ie, framed within a secular discourse, the agency of religious bodies in the systemic infringement of "rights" is never considered. This paper explores one question with two parts: What are the conditions in church governance (Christian) in which systematic violation of human "rights" is the norm & in which the production of behaviors very much like torture is made possible, even necessary? Why do such behaviors go unnoticed, or, when they are observed, are they discounted? Using the crisis of homosexual presence within contemporary Roman Catholicism, I shall argue that pressure for "confessional" purity produces behaviors & activities within lines of authority that mimic torture. The essay examines documented policies, ecclesiastical directives, & procedures concerning the management & treatment of persons (mostly homosexuals & women) during the second half of the papacy of John Paul II (1986-2001). Adapted from the source document.

For historical reasons the Muslim communities in South Africa reflect a diversity & heterogeneity that corresponds to those of the Muslim world. During the transformation process of the last two decades of apartheid (1970-1989), several Muslim organizations had been established & were active in the struggle against the oppressive system. This engagement led to changes concerning the approach to Islam that in turn generated a contextualized vision & interpretation of the society. After political liberation & the transition to democracy, the Muslim minority found itself needing to deal with several challenges that reveal once again its inner diversity & require an additional contextualization. National interests need to be brought into line with the demands of the Muslim communities, while at the same time mediating between the controversies between the different communities. 32 References. Adapted from the source document.

Langdon Gilkey's On Niebuhr: A Theological Study (Chicago & London: U of Chicago Press, 2001) & Stanley Hauerwas's With the Grain of the Universe: The Church's Witness and Natural Theology (Grand Rapids: Brazos, 2001) offer divergent explanations of the theology of Reinhold Niebuhr. Both accounts are, however, significant & must be considered with regard to human nature, human society, & the meaning of history. In addition, both accounts must be considered within Niebuhr's definition of the political & social repercussions of the Christian faith. This paper attempts to reconcile Gilkey, Hauerwas, & Niebuhr. Its focus is on human nature as sinful, the Christian faith, Niebuhr's theology & views about the concept of "responsibility" & moral authority, the role of the church in civil society, Niebuhr's trust in religion's ability to "make meaning," & Niebuhr's ideas about the nature & destiny of humanity. The paper concludes that in reading Hauerwas & Gilkey simultaneously, it becomes evident where Niebuhr should be appreciated & where he should be criticized. K. Larsen

"Islamistische Organisationen wie Kalifatsstaat oder Milli Görüs gelten gemeinhin als Paradebeispiele eines religiösen Ausländerextremismus. Ursula Birsl von Zentrum für Europa- und Nordamerika-Studien in Göttingen zeigt, dass es sich um einen politischen Rechtsextremismus handelt, der keineswegs von außen in die Gesellschaft getragen wird, sondern in ihr entsteht." (Autorenreferat)