Suchergebnisse

Argues that the Arabic nations, particularly those of the Magreb, limited their modernization following liberation from European colonialism to science, technology, & economics. In an attempt to retain their non-Western identity, they embraced an ideological form of Islam that does not reflect the religion's humanism & tolerance. This has produced totalitarian, nonsecular states that suppress the social expression of tolerant forms of Islam by the majority of their citizens. This political phenomenon, combined with Western leaders' misrepresentation of Islam as an inherently fundamentalist & violent religion, eclipses the genuine Islamic religion defined by brotherhood, faith, & charity. The irony is that Islam, perhaps more than any other world religion, embraces democratic values. It is concluded that Arabic nations could politically modernize if they drew on the traditional Islamic values that revolve around tolerance & diversity. Adapted from the source document.

Examines the European origins of terms in common usage in the media and academic writings, including "East," "Middle East," "Arab countries," and "Islam." Summary in English.

El artículo trata de las denominaciones de "Oriente", "Medio Oriente", "países árabes" e "Islam", habituales en la prensa y en escritos académicos. La historia de cada término muestra que su uso actual es de origen europeo ("occidental"), y no está desvinculado de la hegemonía europea y del "orientalismo" denunciando por Edward Said. Inconscientemente, la terminología europea fue adoptada por los mismos "orientales".

Darstellung der Notwendigkeit einer beträchtlichen Steigerung der landwirtschaftlichen Produktion in Lateinamerika bis zum Ende des 20. Jahrhunderts angesichts der verbreiteten Unterernährung, des raschen Bevölkerungswachstums sowie der zunehmenden Arbeitslosigkeit und Unterbeschäftigung im Agrarsektor. Diskussion unterschiedlicher Konzeptionen und methodischer Verfahren zur Bewältigung der bevorstehenden Probleme

In this research, the nation-state forces certain archaic cultural forms and practices on the current youth population. This is a result of the lack of adequate communication between the state and the Moroccan youth. Thus, Morocco continues to press on teaching abstinence-only sex programs since 2005. This research attempts to Bridge the gap of communication through articulating Moroccan youth's perceptions and their relation with globalization and religion. The first part of the Analysis argues that globalization shapes sexual education is received. The positive perception of sexual education is due to glocality since the individual youth identifies with the western culture he or she witnesses on media and the internet. This leads to an urge to experiencing sex outside of marriage. The negative perception of sexual education is due to grobality, yet this is a minority within the sample. In the second part, participants perceive Islam to be for sexual education. Then, there is a need for sexual safety especially since youth are already engaging in premarital intercourses. Sexual education would keep them away from STDs and pregnancies out of wedlock. Thus, the Moroccan youth's perception favors sexual education and seeks to implement it as a means of dealing with premarital relationships.

This paper examines the roles of culture and virtues in medical ethics. It argues that principlism, which is the general approach to medical ethics in Western societies, is not comprehensive enough to fully understand how medical moral dilemmas are resolved in Western and non-Western societies. This is because principlism overlooks the importance of culture and virtues in the medical profession. To fully understand the nature of medico-ethical decision-making, we need to shift focus from principles to the virtues of the medical profession itself and the cultures of the societies within which medicine is practiced. I illustrate these claims with the example of abortion in Islamic ethics.

Analyzes the origins of Western supremacy over Islamic culture & civilization, focusing on the essentialist ethnocentric perspective of the "Other." The Western self-perception of supremacy is traced to the discovery of America, the expulsion of Muslims & Jews from Spain, colonialism, & the globalizing dynamics of the post-Cold War era. An essentialist understanding of the culture of the "Other," & thus of Islam, underlies the Western reaction to the armed conflict in Algeria, where, in the Western mind, forces of good (modernists & democrats) fight against evil (Islamic fundamentalists). J. Sadler