Suchergebnisse

"In diesem Beitrag wird anhand einer Fallstudie argumentiert, dass eine umfassende empirische Analyse schulischer wie außerschulischer religiöser Unterweisung im Islam (wie auch anderer Formen organisierter Erziehung) drei Ebenen berücksichtigen sollte: 1. die expliziten Regeln, Curricula und Wissensbestände der Bildungseinrichtungen; 2. das konkrete Erziehungs- und Bildungsgeschehen, in dem die Curricula in die Praxis übertragen werden; 3. das Passungsverhältnis zu den Teilnehmer(inne)n der religiösen Unterweisung. Gegenstand der Fallstudie ist eine Medrese, eine informelle Wohn-, Gebets- und Studienstätte, in der sich die jugendlichen Anhänger Said Nursis, eines Religionsführers aus der Frühzeit der türkischen Republik, treffen. Am Beispiel des Verhältnisses von Religion und Wissenschaft wird deutlich, auf welch spezifische Weise die Anhänger Said Nursis dessen Lehrbriefe in ihre eigene religiöse Praxis übertragen. Dass diese religiöse Praxis in bestimmter Hinsicht zur Lebenssituation der Jugendlichen der zweiten Migrationsgeneration 'passt', sollte auch dann beachtet werden, wenn man Inhalt und Methode dieser religiösen Unterweisung kritisch gegenüber steht." (Autorenreferat).;;;"Drawing on a case study, this article shows that a comprehensive empirical analysis of formal and non-formal Islamic education should take three levels of empirical data into account: 1. the explicit rules, curricula and stocks of knowledge in these educational facilities; 2. the actual educational situations in which the curricula are transferred into practice; 3. the relation to the participants of religious education. The case study deals with a Medrese, a non-formal facility in which young followers of Said Nursi, a religious leader in the early Turkish republic, live, pray and study. Focusing on the relation between religion and science, the article shows the specific way how these followers of Said Nursi transfer his teachings into their own religious practice. Even if the contents and methods of this practice may be criticized, it should be taken into account that in a certain way this practice 'fits' the social situation of the second migrant generation." (author's abstract).

Explores the nature of urban female-owned microenterprises in Africa, drawing on a case study of urban tradeswomen in the field of beauty in Mauritania. Classical studies of women's participation in such informal sectors of the economy are criticized for using anachronistic categories & rendering invisible the real power women gain in these enterprises. Proposed is a multidimensional framework based on F. Barth's (1972) model of entrepreneurs to overcome the limitations of the traditional productivity model. It is argued that women's productive capacities in Mauritania are an efficient means of establishing equilibrium in gender relations. Sale of veils, henna, & pearls, rather than a mere manifestation of consumption, is shown to affirm positive identities & struggle against Islamic fundamentalism. The phenomenon of profit is used to illustrate economic division among these women, explained by factors of education & on-the-job training, start-up capital, & social network extension. Mauritanian women engaging in these economic activities describe themselves as social actors who play against power & renegotiate its balance in their relations with other social actors in society. D. M. Smith