Suchergebnisse

The "viral" diffusion of the concept of immanence in the philosophical and cultural panorama risks to make it become a buzzword with "contagious" effects, capable of generating a conceptual pathology or dysfunctionality. Undoubtedly, "immanence" is a valid concept, especially on the logic-metaphysical level; however, from a political or social point of view, it has aroused various perplexities. Therefore, in this paper, I discuss some of the basic ideas of a possible "critique of immanence" (§ 1), and then I highlight the outlines of the perspective of the "immanent critique" (§ 3). Finally, I suggest that we can find a possible solution to the tensions between immanence and transcendence if we pose the problem on an anthropological or anthropological-philosophical level (§ 3).

Questo lavoro mira ad indagare l'identità di donne musulmane inglesi attraverso cinque opere letterarie: The red box (1991) di Farhana Sheikh, Only in London (2001) di Hanan Al-Shaykh, Brick Lane (2003) di Monica Ali, Sweetness in the belly (2005) di Camilla Gibb e Home Fire (2017) di Kamila Shamsie. Tutti questi romanzi contribuiscono alla rappresentazione di un ritratto onesto della negoziazione in corso, da parte di donne musulmane, della loro identità nella quotidianità britannica, il tutto rifiutando quelle immagini caricaturali e stereotipate che colpiscono il musulmano in generale. Una prima riflessione è dedicata alla storia della presenza musulmana in Inghilterra, una storia connessa a quella più generale dell'immigrazione nel paese, particolarmente evidente all'indomani della seconda guerra mondiale. Si tratta di considerare molteplici storie di diaspora e di migrazione, con una particolare attenzione alle difficoltà incontrate dalla comunità musulmana in termini di accettazione, di regolamenti e di percezione generale. Lo slittamento poi da razza a religione, in riferimento alle politiche e alla legislazione in materia di immigrazione, è tratteggiato come cruciale. Il musulmano è descritto in tutte le sue caratteristiche principali, mettendo particolare cura nell'evidenziare la differenza esistente tra ciò che è culturale e ciò che è religioso all'interno dell'Islam, spiegando quelle discrepanze percepite dall'Ovest una volta messo a confronto con esso. A seguire, si descrive la storia della presenza musulmana nella letteratura inglese, sottolineando le evoluzioni che hanno segnato la rappresentazione del personaggio musulmano, ponendo particolare attenzione all'impatto dell'affare Rushdie nella creazione dell'immagine del musulmano. Dai primi racconti di matrice orientalista, con particolare riferimento alle donne, si passa alle rese dei native informants, per terminare con descrizioni più recenti e complesse che offrono una immagine completamente liberata dagli stereotipi e che raccontano di personaggi depoliticizzati e de-sensazionalizzati. Una sezione è ovviamente dedicata alle donne musulmane, nel tentativo di ristabilire l'immagine che ne dà il vero Islam, liberandola cioè da quelle componenti culturali e patriarcali che l'avevano condizionata. In seguito, una sezione è dedicata all'analisi di prospettive letterarie, con lo scopo di chiarire temi centrali come il transnazionalismo, il multiculturalismo e il cosmopolitanismo. E soprattutto, si stabilisce la centralità del concetto di disorientamento espresso da Esra Santesso, insieme alla critica espressa sull'idea di ibridità, specialmente in riferimento alla religione. La parte centrale del mio lavoro analizza poi i romanzi nel dettaglio, esplorandoli pienamente attraverso quegli elementi, a disposizione delle donne, che permettono di negoziare l'identità, di combattere per reinventare i propri legami di lealtà e per trovare un nuovo posto nel mondo: classe, religione, vestiti e linguaggio. Più in generale, viene operata una riflessione su cosa significhi vivere in una comunità diasporica in Inghilterra: a tal proposito, si prendono in considerazione elementi come i mutamenti interni della comunità stessa, il concetto di appartenenza e il tema del ritorno. Mettendo l'accento sulle donne, si vuole enfatizzare la loro condizione, divisa tra la comunità di origine e il nuovo contesto: si approfondiscono, in particolare, temi come la sessualità, il matrimonio, i figli, il lavoro, il senso di impotenza e di alienazione.

The essay explores of how Arab-American and Arab-Muslim playwrights have reacted to the growth of Islamophobia, surveillance and discrimination within the US after 9/11. It also explores the pluralities of cultural, religious and political fractures that have characterized both the national and the international arena in the last two decades. Together with the criticism to the "state of Exception" in the work of playwrights like Youssef El Guindi and Rania Khalil, Arab-American and Muslim-American theatre engages with the Us/Them dichotomy Islamophobia relies on, and deconstructs this binary opposition by showing how, as shown in Betty Shamieh's Roar, Jamil Khoury's Precious Stones and in particular in Ayad Akhtar's Disgraced, cultural preconceptions and distorted representations form a blurred continuum in the history of minority cultures

Indonesia is a diverse country, if not one of the most diverse ones in the world. Due to its geographical fact as the largest archipelago in the world, Indonesia's territory has been inhabited by not less than 1340 different tribes who speak more than 600 local/traditional languages since ancient times. It is also the territory where there were some prominent Hindu-Buddhist ancient kingdoms, such as Srivijaya and Majapahit, in which their existence determined the civilization existing in South East Asia today. Once Islam came into this archipelago, it then quickly became the dominant religion, and this then makes Indonesia the biggest Muslim country in the world without changing its status as a place for people from various religions to live and co-exist with each other. Those all shape the existence of Indonesia today. The world's biggest Muslim country with its inherent diversities that have been existing since long before the establishment of this country. However, such a fact of diversities, especially in the matter of religious life, has been under threat. There have been many cases where the religious minority groups encountered marginalization, discrimination, or even persecutions, in which it happened in the relationship with the Muslims as the dominant religious group. Resistances against the establishments of churches or other worship places of the non-Muslims that is more and more frequent happening in various places in Indonesia, or resistance against non-Muslims to be the governmental leaders, such as what happened during the moment of the provincial election in Jakarta in 2017, are examples of how some Muslims in Indonesia are getting intolerant towards their fellow citizens from different religions. Even worse, such an emerging tendency of intolerance didn't only happen towards non-Muslims, but also towards the minority groups within the Muslims too. The persecution against the members of the Ahmadiyya sect in the village of Cikeusik, province of Banten, in 2011, as well as the one against the Shiites in the town of Sampang, province of East Java, in 2012, which resulted in the deaths of some Ahmadiyya members and the displacement of the whole Shiite community in Sampang, obviously highlighted the condition of how such diseases of intolerance and hatred have been significantly growing among some Muslims in Indonesia towards those who differ. Surely, the problem is not with Islam per se, but instead with how Islam is interpreted, practiced, and used by some people in Indonesia. As such, I argue that this problem derives from the so-called Islamic fundamentalism. It is from this context, the research through this Ph.D. thesis is carried out. Through this research, I investigated how Islamic fundamentalism has been developing in Indonesia since the beginning through historical analysis (Chapter III). From such an investigation, I then investigated and analyzed further the existing legal frameworks in Indonesia regarding how these all have failed in properly dealing with the paradigm of Islamic fundamentalism (Chapter V). Surely, all those works are done after I conducted the necessary elaboration and clarification regarding the concept of Islamic fundamentalism (Chapter II). And since pluralism is the core value embraced in this research that needs to be protected from the threat of Islamic fundamentalism, I also made theoretical elaborations on some principles and approaches under the umbrella of the politics of recognition of difference to protect and advance diversities (Chapter IV). I close this Ph.D. thesis with a chapter (Chapter VI) where I proposed what I argue as the best legal framework possible to combat Islamic fundamentalism as well as to advance diversities in Indonesia as a Muslim majority country. There, I argued that some key principles developed in the Western world are indeed necessary to serve as the fundamental basis for such a legal framework.

The Histoire des Albigeois (The Albigesian History), better known as the prosification of the Chanson de la croisade contres les Albigeois, is a text ignored by the literary criticism. The text, in its Version 1 (known before as Version L), which is the subject of this dissertation, was transmitted by three manuscripts between the 16th and 17th centuries. These are: P (Paris, Bibliothèque Nationale de France, fr. 4975), C (Carpentras, Bibliothèque Municipale Inguimbertine, 1829) with the same gap of the precedent codex, and T (Toulouse, Bibliothèque Municipale de Toulouse, ms. 608), the only complete manuscript. In addition, there is also the Rédaction 2, transmitted by the manuscript marked Me and preserved in the Merville's château. This latter version was edited by Dirk Hoekstra in 1998. The Version 1, in turn, collects two sub-versions: the first one is Version 1 Long (P, C), from which the second one derives, i.e. Version 1 Short (T), that considerably shortens the text, by removing the repetitions (subjects, adjectives etc.) but preserving every element necessary for the storytelling. The Histoire's language is the XV century occitan, far from the Troubabours' language of the 12th and 13th centuries and displaying some Latin and French influences. The origin of the text is to be located in the East Languedoc, especially the East Toulousain, Quercy, Rouergue, Albigeois and Hérault. In addition, the text offers others linguistics elementes, related to Eastern Alps and Spain. The Latin influence, the quote from the Codex Iuris Civilis, the intellectual context depicted by the jurists of the Toulouse's parliament, the information purpose: these are the elements that lead us to consider the Histoire a book of history written by an anonymous author for his contemporaries. In this book, all main characters (crusaders, southern allies and clerics) are judged the same positive way, with the only exception of Folquet de Marseille, bishop of Toulouse, represented in a negative way. ; L'Histoire des Albigeois, mieux ...

The Histoire des Albigeois (The Albigesian History), better known as the prosification of the Chanson de la croisade contres les Albigeois, is a text ignored by the literary criticism. The text, in its Version 1 (known before as Version L), which is the subject of this dissertation, was transmitted by three manuscripts between the 16th and 17th centuries. These are: P (Paris, Bibliothèque Nationale de France, fr. 4975), C (Carpentras, Bibliothèque Municipale Inguimbertine, 1829) with the same gap of the precedent codex, and T (Toulouse, Bibliothèque Municipale de Toulouse, ms. 608), the only complete manuscript. In addition, there is also the Rédaction 2, transmitted by the manuscript marked Me and preserved in the Merville's château. This latter version was edited by Dirk Hoekstra in 1998. The Version 1, in turn, collects two sub-versions: the first one is Version 1 Long (P, C), from which the second one derives, i.e. Version 1 Short (T), that considerably shortens the text, by removing the repetitions (subjects, adjectives etc.) but preserving every element necessary for the storytelling. The Histoire's language is the XV century occitan, far from the Troubabours' language of the 12th and 13th centuries and displaying some Latin and French influences. The origin of the text is to be located in the East Languedoc, especially the East Toulousain, Quercy, Rouergue, Albigeois and Hérault. In addition, the text offers others linguistics elementes, related to Eastern Alps and Spain. The Latin influence, the quote from the Codex Iuris Civilis, the intellectual context depicted by the jurists of the Toulouse's parliament, the information purpose: these are the elements that lead us to consider the Histoire a book of history written by an anonymous author for his contemporaries. In this book, all main characters (crusaders, southern allies and clerics) are judged the same positive way, with the only exception of Folquet de Marseille, bishop of Toulouse, represented in a negative way. ; L'Histoire des Albigeois, mieux ...

The Histoire des Albigeois (The Albigesian History), better known as the prosification of the Chanson de la croisade contres les Albigeois, is a text ignored by the literary criticism. The text, in its Version 1 (known before as Version L), which is the subject of this dissertation, was transmitted by three manuscripts between the 16th and 17th centuries. These are: P (Paris, Bibliothèque Nationale de France, fr. 4975), C (Carpentras, Bibliothèque Municipale Inguimbertine, 1829) with the same gap of the precedent codex, and T (Toulouse, Bibliothèque Municipale de Toulouse, ms. 608), the only complete manuscript. In addition, there is also the Rédaction 2, transmitted by the manuscript marked Me and preserved in the Merville's château. This latter version was edited by Dirk Hoekstra in 1998. The Version 1, in turn, collects two sub-versions: the first one is Version 1 Long (P, C), from which the second one derives, i.e. Version 1 Short (T), that considerably shortens the text, by removing the repetitions (subjects, adjectives etc.) but preserving every element necessary for the storytelling. The Histoire's language is the XV century occitan, far from the Troubabours' language of the 12th and 13th centuries and displaying some Latin and French influences. The origin of the text is to be located in the East Languedoc, especially the East Toulousain, Quercy, Rouergue, Albigeois and Hérault. In addition, the text offers others linguistics elementes, related to Eastern Alps and Spain. The Latin influence, the quote from the Codex Iuris Civilis, the intellectual context depicted by the jurists of the Toulouse's parliament, the information purpose: these are the elements that lead us to consider the Histoire a book of history written by an anonymous author for his contemporaries. In this book, all main characters (crusaders, southern allies and clerics) are judged the same positive way, with the only exception of Folquet de Marseille, bishop of Toulouse, represented in a negative way. ; L'Histoire des Albigeois, mieux ...

During his 1993 "Reith Lectures", published in Representa-tions of Intellectual (1993), the very famous Palestinian scholar Edward Said highlighted to take position against ideological trivialize of events and social phenomena – in particular that by mass media – is the main mission of contemporary social critique. On the contrary, social critique should point out complexity and ambivalence of the social reality.In this way, deep intellectual work by Farhad Khosrokhavar – student of Alain Touraine, Directeur d'études at "Centre d'analyse et d'intervention sociologiques" in Paris (CADIS, "École des hautes études en sciences sociales") – has been moved. He is author a lot of influential books about the relationship between religions, politics and society, as Inside Jihadism, Understanding Jihadi Movements Worldwide (Yale Cultural Sociology Series 2008), The New Arab Revolutions that Shook the World, (Paradigm Publishers, Boulder and London 2012). In Italian language they also translated: I nuovi martiri di Allah (Bruno Mondadori, Milano, 2003), La ricerca di Sé. Dialogo sul soggetto (co-author Alain Touraine, Il Saggiatore, Milano 2003).We got through to Professor Khosrokhavar in his Parisian office, in order to ask him some questions about what is happening in European societies afterwards the terrorist attacks in Paris in 7th January 2015.

Depuis l'Antiquité, la clé fondamentale du succès des Romains a été l'ouverture, l'osmose ethnique et sociale qui garantissait (du moins en principe) à tous, communautés et singuliers, l'inclusivité identitaire dans Rome et, une fois à l'intérieur de celle-ci, le passage d'un statut plus bas à un statut plus élevé. Il n'est pas aisé d'identifier une expression pour définir ce processus, certainement ni facile ni naturel, mais qui tout de même, avec une certaine cohérence, va du bois de l'Asylum primordial sur le Capitole à la constitutio Antoniniana. Pour tenter une théorisation historique de ce phénomène socio-culturel, le schéma interprétatif historico-archéologique le moins réductif reste, selon nous, même s'il est beaucoup plus vaste, celui de la « romanisation ». Romanisation, bien sûr, entendue comme un processus de rencontre, affrontement (entre cultures, peuples et individus) et aussi d'assimilation avec modes, temps différents et avec des objectifs politiques et sociaux non pré-constitués mais toujours contingents. À ce sujet, les pages qui suivent constituent une synthèse critique sur les sources antiques et les catégories historiographiques modernes en rapport avec le thème de la romanisation, en particulier pour les chercheurs en archéologie (au sein desquels nous nous insérons) qui quelques fois ont utilisé un tel concept pour son signifiant et non pour sa/ses signification(s). En fonction des opinions de qui écrit, la présente contribution cherchera à refonder et éclaircir les positions du débat.