Suchergebnisse

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.

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 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

Il saggio analizza la presenza di musulmani a Napoli durante il Cinquecento, quando la capitale vive una profonda trasformazione urbanistica, che è vincolata alla immigrazione di comunità esogene e al conflitto contro il Turco. Le ostilità tra la Casa d'Austria e la Sublime Porta condizionano inevitabilmente la vita dei maomettani, che appartengono a tre grandi categorie: schiavi, franchi o esuli. Secondo la propria condizione gli islamici occupano diversi spazi cittadini. I musulmani di Napoli rispondono alle pressioni sociali, politiche e religiose con soluzioni personali come la redenzione, la fuga o la conversione al cattolicesimo. La fama della città, la guerra al sultano e il numero copioso di maomettani costringono le autorità ispaniche del Mezzogiorno a un contatto ravvicinato con l'altro. ; The essay focuses on the Muslims in Naples during the sixteenth century, when the capital is experiencing a deep urban transformation, which is linked to the massive immigration and the conflict against the Turk. The warfare between the House of Austria and the Porte affects the lives of the Muslims, which belong to three categories: slaves, free-men or refugees. Depending of their condition Muslims occupy the urban spaces. The Muslims of Naples respond to social, political and religious pressures with individual solutions like the redemption, getaway or conversion to Catholicism. The reputation of the city, the war to the sultan and the big number of Muslims force the Hispanic authorities of the kingdom to a closer contact with the alien.

Frontispiece, plates & portrait of the author engraved by Guglielmo Silvestri after Paolo Araldi. ; Illustrations: a frontispiece depicting Mohammed on a horse, a portrait of the author and 12 engraved plates, one for each canto, depicting the life of Mohammed. ; Title vignettes. ; Mode of access: Internet. ; Bound in one volume in vellum; gilt label with title on spine; edges stained yellow

Cover; occhiello; indice; premessa; Parte I -- SAGGI E ANALISI; CARLO CARDIA -- LE RAGIONI DI UNA RICERCA. LE ORIGINALITÀ DELL'ISLAM, LE DIFFICOLTÀ DELL'INTEGRAZIONE; GIUSEPPE DALLA TORRE -- ; PAOLO CAVANA -- ISLAM E SISTEMA DELLE FONTI IN ITALIA; PIERANGELA FLORIS -- COMUNITÀ ISLAMICHE E LACUNE NORMATIVE. L'ENTE CHE NON C'È ; RITA BENIGNI -- LE ORGANIZZAZIONI MUSULMANEA DIMENSIONE NAZIONALE.; ERMINIA CAMASSA -- CARATTERISTICHE E MODELLI ORGANIZZATIVIDELL'ISLAM ITALIANO A LIVELLO LOCALE ; SILVIA ANGELETTI -- LE ATTIVITÀ DELLE COMUNITÀ ISLAMICHEA LIVELLO LOCALE

This essay explores the ways in which American culture, post 9-11, has depicted Arabs and Muslims as the new enemy around which to polarize fears relative to its national security, a racialized other whose status has shifted from invisible subjects to contested "problem minorities". Carosso looks at the way in which the racialization of Arabs and Muslims in the US has a history of its own, well predating the so-called "war on terror", and ultimately going back to the unresolved racial status of Arabs amid US assimilation practices predicated upon the performance of a "racial dramaturgy". The author suggests that the post 9-11 backlash has been based on previously consolidated Orientalist biases in the US aiming at marginalizing Arabs and Muslims from the national body politic.

The article investigates aspects of the complex symbolic construction of the figure of Madonna, at the f rontiera between two religious populations. The focus is on an area of contact between Christianity and Islam, materialised in the history of a major husband sanctuary of northern Af, the basilica of Nostra Signora d'Af rica in Algiers. This Catholic pilgrimage site also attracts Muslim faiths. Initially, these inter-religious demonstrations developed in the context of the colonial state of Francese, where a Christian minority dominated a large Muslim majority. Then, they continued after independence in 1962, although the construction of the post-colonial state was characterised by a strong push towards the homogenisation of the population from a religious point of view. The article shows a surprising stability of Nostra's mixed attendance at Lord d'Af rica for about 150 years, despite changing political, social and cultural contexts. In the sanctuary, the sharing of the same space by separate religious groups has also continued in temples of hatred and violence. This peaceful organisation of daily life in the sanctuary is embedded in a complex history of power relations and a network of often contradictory symbols and meanings. ; International audience The article investigates some aspects of the complex symbolic construction of the figure of the Madonna, at the border between two religious universes. Attention will focus on an area of contact between Christianity and Islam, which is materialized in the history of an important Marian sanctuary in North Af rica, the Basilica of Our Lady of Af rica in Algiers. This Catholic pilgrimage site also attracts Muslim faithful. At first, these interfaith events developed in the f rame work of the French colonial state, where a Christian minority dominated a large Muslim majority. Then, they continued after the independence of the country in 1962, although the construction of the post-colonial state was characterized by a strong push towards homogenization of the ...

La nascita dei primi movimenti fondamentalisti nel mondo arabo. Fratelli Musulmani e disseminazione del messaggio radicale nel Maghreb. ; First Fundamentalist groups in Arab world. From Muslim Brothers, a description of radical islamic message's dissemination in the Maghreb.

The rooting of the Italian Muslim presence raises, beyond any exploitation, problems of a different nature that are difficult to solve. Inevitably, the need to understand the content of the principles and rules that govern Islam is destined to grow and pass from the restricted circle of specialists to the wider audience of legal, social and cultural operators. This agile volume, created to provide students with easy-to-use teaching material, tries to intercept this question through seven lessons that summarise the peculiar profiles and the most current issues of the Islamic legal system such as sources, marriage, the theme of human rights, female genital mutilation and the birth of Islamic banks. In the final part of the volume, ample space is given to the solutions that Western legislators have (or have not) developed to respond to the specific needs of Muslims living in Europe.

From the disputed space to the shared space: territorial identity as an inclusion factor among immigrants. The case of the Muslim community in Lecce (Italy)The essay starts with a brief overview concerning the concepts which are most relevant to approach the issue of integration within the context of a migration experience. It moves on to study inclusion and exclusion factors within the Muslim community in Lecce (Italy), providing interesting suggestions for the elaboration of more effective inclusion policies at the urban scale.De l'espace disputé à l'espace en partage: l'identité territoriale commefacteur d'intégration parmi les immigrés. Le cas de la communauté islamique à Lecce (Italie)Après un aperçu sur les concepts qui sont les plus pertinents à aborder la question de l'intégration dans le cadre de l'expérience migratoire, cette étude examine les facteurs d'inclusion et d'exclusion de la communauté islamique musulmane à Lecce (Italie), en fournissant des suggestions intéressantes pour guider le développement de politiques d'inclusion plus efficaces à l'échelle urbaine.

This paper aims to assess the political and cultural status of the island of Cyprus as the only place within the Mediterranean where Christian heirs of Romans and Muslims shared the local tax revenue to create a buffer zone between two empires. Geographically isolated between the Constantinopolitan and Damascene hegemonies, and marginalized by emperors and caliphs alike, the development of Cyprus was destined to take a unique, perhaps problematic, trajectory. Detailed examination of archaeological material (seals, coins, ceramics and material artifacts) suggests a different interpretative scheme to the one traditionally adopted to interpret the declining fate of Cyprus after the Muslim raids and the occupation of Syria and Palestine. Instead, I propose, Cyprus and its cities were still active from late antiquity to the early middle ages, preserving a variable but still traceable degree of economic vitality (benefitting from the circulation of Byzantine and Arab coinage), which infers the maintenance of complex political, commercial and cultural relations (implicit in issues of imagery and prototypes of coins) between the Byzantine Empire and the Umayyad Caliphate.

Le associazioni, che hanno finalità di religione e di culto, stanno crescendo, di pari passo con l'immigrazione e con la volontà di integrazione. Di fronte al fermento dell'associazionismo religioso, il legislatore è rimasto inerte tant'è che manca un testo unico o una legislazione sui culti non cattolici e si fa tuttora ricorso a quella del 1929-1930. Nella tesi si approfondisce il tema dell'associazionismo religioso in generale e di quello musulmano in particolare, sia per dar conto del diritto vigente sia per comprendere quali prospettive si possono delineare. Nel primo capitolo si fanno alcune considerazioni introduttive, illustrando le tracce interpretative seguite e il punto di partenza del lavoro. Nel secondo si dà conto del quadro costituzionale di riferimento. Nel terzo capitolo si illustrano le forme dell'associazionismo religioso nel diritto speciale e nel diritto comune; quindi, si tenta una definizione di confessione e di associazione oltre che di autonomia confessionale e negoziale. Nel quarto capitolo si prende atto degli strumenti civilistici utilizzati dalle associazioni musulmane per sfuggire alla "trappola" della legge sui culti ammessi, analizzando alcuni statuti di associazioni musulmane, indicando gli errori più comuni da evitare e tentando poi di proporne uno da cui si evinca con trasparenza il fine di religione e di culto. Si chiude poi con una riflessione sulla struttura giuridica di una possibile federazione di associazioni musulmane. Nel quinto capitolo, infine, si e' dato spazio a recenti aperture, ovvero all'esperienza del Comune di Milano che, nel luglio 2012, ha istituito l'Albo delle Associazioni e Organizzazioni religiose, a significare l'importanza del fenomeno associativo religioso nella realtà territoriale locale. In conclusione, si ipotizza una risposta alla domanda se l'associazionismo musulmano sia sfida per il diritto di libertà religiosa. ; The associations, which have a religious and worship purpose, are growing, hand in hand with immigration and with the integration willingness. As regards the religious ferment of the associations, the legislature has remained inert so that there is no single text or legislation on non-Catholic cults and the legislation of the years 1929-1930 is still used. My thesis intends to explore the theme of religious associations, particularly of the Muslim ones, both to account for the existing law and to understand which prospects it is possible to outline. The first chapter contains some introductory remarks which illustrate the interpretive guidelines and the starting point of the work. In the second one the constitutional reference framework is given. In the third chapter I discuss the different forms of religious associations in the special law and in the civil law; then, I attempt a definition of confession and association as well as of confessional and contractual autonomy. The fourth one takes into account the instruments of civil law used by Muslim associations to escape the "trap" of the law on allowed cults, analyzing some statutes of Muslim associations and indicating the common mistakes to avoid, and then trying to propose one from which it is inferred with transparency the purpose of religion and worship. The final part of the chapter contains a reflection on the legal structure of a possible federation of Muslim associations. In the fifth chapter, finally, space is given to recent openings, that is to the experience of the Municipality of Milan, that established in July 2012 the Register of Associations and Religious Organizations, to signify the importance of the religious associative phenomenon in the local territorial area. In conclusion, I suggest an answer to the question of whether the Muslim association is challenge for the right of religious freedom.

ESPAÑOL: Presentamos una revisión del problema de la génesis del reino de Pamplona. Frente a la idea de un cápsula hispanovisigótica destinada a hacer eclosión tras la crisis del emirato, proponemos comprender la historia de este periodo en términos dialécticos. Por un lado, las estructuras políticas del Pirineo occidental se articulan como un sistema periférico del emirato, lo que genera procesos de jerarquización interna y regional. Por otro, un sector de la sociedad enarbola el estandarte de un cristianismo de combate opuesto a las estrechas vinculaciones de los dirigentes de Pamplona con AlÁndalus, lo que acelera la destilación de un discurso de monarquía cristiana. Este juego de tensiones se salva con una legitimidad doble: los Íñigo son emires dependientes de Córdoba hacia el exterior y príncipes cristianos hacia el interior. Al tiempo, instrumentos como la justicia o el dominio del yermo son utilizados por los dirigentes para convertir el poder político en formas de control social y territorial de la población rural. / ENGLISH: Constructing a kingdom on the edge of al-Andalus: Pamplona and the Western Pyrenees in the eighth and ninth centuries. The traditional vision of Navarrese society during the two centuries after the Muslim conquest is of an hispanovisigothic island, protected from direct Islamic influence by the initial pact of rendition to Cordoba and the payment of the corresponding tributes, that only would develop into a true Christian monarchy with the emergence of the Jimena dynasty at the start of the tenth century. However, there are various reasons to re-address the question of the origins of the kingdom of Pamplona. Some are quite recent: the work done in the last ten years on the funeral archaeology of the period after the Islamic conquest; and a recent and important reappraisal of the neighbouring Banu Qasi, alternately allies and enemies of Pamplona. More generally, and going further back, previous explanations of the process by which fragmented local powers turned into a kingdom have hardly been satisfactory. In the area around Pamplona we know of the existence of three eighth century necropoleis. One of them is a Muslim cemetery, which suggests the pacific presence of an Islamic community during several generations, but it is the two Christian cemeteries which contain the most striking finds. Shortly after the arrival of the Muslims, in the higher ranking tombs artefacts have appeared which suggest links with the new masters of the land, above all signet rings bearing cufic inscriptions. That this should happen in a context so sensitive to representations of social order suggests that the links between the ruling families and the Muslims were closely than had previously been thought. During the ninth century the political structures of the Western Pyrenees function as a peripheric part of the Emirate, with each individual or group's position determined by their role in the different alliances, conflicts or processes of wealth redistribution that connected them with al- Andalus. The rulers of Pamplona appear as the principal regional interlocutors with Muslim power, both when it came to organising military coalitions or when tributes (jizya) had to be paid. This last point is particularly eloquent: the people of the Western Pyrenees paid the jizya the same as all other Christians in al-Andalus. As J. Lorenzo has recently shown in his doctoral thesis, the Navarrese were not regarded as foreigners, but rather were protected by Islam. The governor of Pamplona was not a sovereign, but rather a dependent of the Emir of Cordoba. That, however, is but one side of the coin. The eventual emergence of the kingdom is best understood as the resolution of a series of tensions, and in contrast to the rulers of Pamplona who paid the jizya, fought alongside the Banu Qasi, married their daughters to Muslims and were in general seduced by al-Andalus, with a power base in the Pyrenean monasteries there was a section of society that embraced militant Christianity. The clearest manifestation of which is the earliest anti-Muslim pamphlet in Western Europe, the Life of Mohammed that Eulogius of Cordoba came across in the Navarrese monastery of Leire in 848, although there would also be links forged with the voluntary martyrs of Cordoba. Such tensions never reach breaking-point because the two tendencies needed each other. The rulers of Pamplona had to respect the rules in operation in al-Andalus, but they also needed a legitimising discourse for internal consumption that only the Church could provide. For their part, the abbots, bishops and related families were dependent upon their Christian ruler while no suitable alternative was available. What's more, the divergent tendencies actually made the emergence of a Christian monarchy possible: with the concentration of power in Pamplona on the one hand, and by way of reaction sections of the Church coming to favour a Christian monarchy. To all this we can add the use by the rulers of Pamplona of instruments such as justice and control of uncultivated land as means of exercising social and territorial control over the rural population. The paradox of the situation, then, is that it would be the influence of al-Andalus on Navarrese society that enabled the emergence of a monarchy which, after the crisis of the Emirate, would unite with the Leonese against al-Andalus itself.