Suchergebnisse

Today exclusive attention focuses on Muslims, their religion Islam, exclusive and distinctive lifestyle and the ever growing threat – terrorism. Now is obviously, a time in which Islam to Muslims is not only religion, it is law and morality, culture and mind rule of life. this is Muslims political ideology. The power of religion has always been strong in the Muslim world, but in these last decades, Islam as political ideology has become very strong and in some places has become radical. Strong processes of globalization, Israel's rise and western culture expansion within the Muslim world, has been resisted by its people, this resistance is still growing and growing. In this place Islam is already not only the religion, but political ideology, which exists to represent and to protect Muslims, as strong players in world religions and region maps. We can't forget that every fifth person in the world is Muslim: in fifty seven countries they are the majority. The main purpose of the paper was to detect "islam threat" in television (CNN television), so the main attention is to detect how "Islam threat" images are made in television. To detect why Islam is represented as a threat, when Muslims say, that Islam is a religion of peace. To detect these dimensions (aspects) the main object of the paper is to measure "Islam threat" in television. Paper tasks are: to characterize Islam and its functions in Islamic cultures and to present the modern Islam; To rate and to understand how television broadcasts images; To evaluate the connection between Islam and terrorism; And to analyze Islam, as a threat, through images on television. The work forms three parts. In the first part we discuss Islam and Muslims, modern Islam, Islam fundamentalists and western expansion in Muslim countries. In the second part we concentrate on television, how television broadcasts images and who is influencing television programs. Also in this part we discuss the Islam threat of terrorism. How Koran is connected with terror and about the very new term "Islam phobia". In the third (analysis) part we analyze Islam as a threat on CNN television news programs and try to look over reportage connected with Islam, Muslim and terrorism on a time perspective, after this we look at reportage content and syntax and eventually we try to prove or to deny in public settled opinions by analyzing CNN reportages. The main method of analysis was CNN televisions news reportages analysis, which was connected to Islam, Muslim and Terrorism. Analysis involved reportages which CNN had broadcast between the beginning of May 2005 till the end of April 2007. After analysis the findings are: Islam is a powerful religion and can not be analyzed looking through "western eyes". Muslims immigrants living in western countries do not want to accept "western country" rules and formalities; Television is the only one media which can propagate information to all age groups and influence large audiences, affording to create all kinds of images about Islam, Muslims and terrorism. Now the main threat is terrorism, television is using images to created a wrong image of Islam and Koran. After analyzing CNN reportages connected with Islam, Muslims and terrorism the finding are, that not only television, but different people, specially countries or different organizations leaders, are trying to create different images of Islam, Muslims and their connection with terrorism to reach certain goals. CNN is using very forceful pictures and lexis to create the perceived threat of Islam, to the countries which are connected with war in Iraq and countries which have influence over Muslims and Muslim countries. After the survey of all CNN reportages about Islam, Muslims and terror, we can confirm that CNN represents only USA interest regions and directions.

Today exclusive attention focuses on Muslims, their religion Islam, exclusive and distinctive lifestyle and the ever growing threat – terrorism. Now is obviously, a time in which Islam to Muslims is not only religion, it is law and morality, culture and mind rule of life. this is Muslims political ideology. The power of religion has always been strong in the Muslim world, but in these last decades, Islam as political ideology has become very strong and in some places has become radical. Strong processes of globalization, Israel's rise and western culture expansion within the Muslim world, has been resisted by its people, this resistance is still growing and growing. In this place Islam is already not only the religion, but political ideology, which exists to represent and to protect Muslims, as strong players in world religions and region maps. We can't forget that every fifth person in the world is Muslim: in fifty seven countries they are the majority. The main purpose of the paper was to detect "islam threat" in television (CNN television), so the main attention is to detect how "Islam threat" images are made in television. To detect why Islam is represented as a threat, when Muslims say, that Islam is a religion of peace. To detect these dimensions (aspects) the main object of the paper is to measure "Islam threat" in television. Paper tasks are: to characterize Islam and its functions in Islamic cultures and to present the modern Islam; To rate and to understand how television broadcasts images; To evaluate the connection between Islam and terrorism; And to analyze Islam, as a threat, through images on television. The work forms three parts. In the first part we discuss Islam and Muslims, modern Islam, Islam fundamentalists and western expansion in Muslim countries. In the second part we concentrate on television, how television broadcasts images and who is influencing television programs. Also in this part we discuss the Islam threat of terrorism. How Koran is connected with terror and about the very new term "Islam phobia". In the third (analysis) part we analyze Islam as a threat on CNN television news programs and try to look over reportage connected with Islam, Muslim and terrorism on a time perspective, after this we look at reportage content and syntax and eventually we try to prove or to deny in public settled opinions by analyzing CNN reportages. The main method of analysis was CNN televisions news reportages analysis, which was connected to Islam, Muslim and Terrorism. Analysis involved reportages which CNN had broadcast between the beginning of May 2005 till the end of April 2007. After analysis the findings are: Islam is a powerful religion and can not be analyzed looking through "western eyes". Muslims immigrants living in western countries do not want to accept "western country" rules and formalities; Television is the only one media which can propagate information to all age groups and influence large audiences, affording to create all kinds of images about Islam, Muslims and terrorism. Now the main threat is terrorism, television is using images to created a wrong image of Islam and Koran. After analyzing CNN reportages connected with Islam, Muslims and terrorism the finding are, that not only television, but different people, specially countries or different organizations leaders, are trying to create different images of Islam, Muslims and their connection with terrorism to reach certain goals. CNN is using very forceful pictures and lexis to create the perceived threat of Islam, to the countries which are connected with war in Iraq and countries which have influence over Muslims and Muslim countries. After the survey of all CNN reportages about Islam, Muslims and terror, we can confirm that CNN represents only USA interest regions and directions.

Today exclusive attention focuses on Muslims, their religion Islam, exclusive and distinctive lifestyle and the ever growing threat – terrorism. Now is obviously, a time in which Islam to Muslims is not only religion, it is law and morality, culture and mind rule of life. this is Muslims political ideology. The power of religion has always been strong in the Muslim world, but in these last decades, Islam as political ideology has become very strong and in some places has become radical. Strong processes of globalization, Israel's rise and western culture expansion within the Muslim world, has been resisted by its people, this resistance is still growing and growing. In this place Islam is already not only the religion, but political ideology, which exists to represent and to protect Muslims, as strong players in world religions and region maps. We can't forget that every fifth person in the world is Muslim: in fifty seven countries they are the majority. The main purpose of the paper was to detect "islam threat" in television (CNN television), so the main attention is to detect how "Islam threat" images are made in television. To detect why Islam is represented as a threat, when Muslims say, that Islam is a religion of peace. To detect these dimensions (aspects) the main object of the paper is to measure "Islam threat" in television. Paper tasks are: to characterize Islam and its functions in Islamic cultures and to present the modern Islam; To rate and to understand how television broadcasts images; To evaluate the connection between Islam and terrorism; And to analyze Islam, as a threat, through images on television. The work forms three parts. In the first part we discuss Islam and Muslims, modern Islam, Islam fundamentalists and western expansion in Muslim countries. In the second part we concentrate on television, how television broadcasts images and who is influencing television programs. Also in this part we discuss the Islam threat of terrorism. How Koran is connected with terror and about the very new term "Islam phobia". In the third (analysis) part we analyze Islam as a threat on CNN television news programs and try to look over reportage connected with Islam, Muslim and terrorism on a time perspective, after this we look at reportage content and syntax and eventually we try to prove or to deny in public settled opinions by analyzing CNN reportages. The main method of analysis was CNN televisions news reportages analysis, which was connected to Islam, Muslim and Terrorism. Analysis involved reportages which CNN had broadcast between the beginning of May 2005 till the end of April 2007. After analysis the findings are: Islam is a powerful religion and can not be analyzed looking through "western eyes". Muslims immigrants living in western countries do not want to accept "western country" rules and formalities; Television is the only one media which can propagate information to all age groups and influence large audiences, affording to create all kinds of images about Islam, Muslims and terrorism. Now the main threat is terrorism, television is using images to created a wrong image of Islam and Koran. After analyzing CNN reportages connected with Islam, Muslims and terrorism the finding are, that not only television, but different people, specially countries or different organizations leaders, are trying to create different images of Islam, Muslims and their connection with terrorism to reach certain goals. CNN is using very forceful pictures and lexis to create the perceived threat of Islam, to the countries which are connected with war in Iraq and countries which have influence over Muslims and Muslim countries. After the survey of all CNN reportages about Islam, Muslims and terror, we can confirm that CNN represents only USA interest regions and directions.

Today exclusive attention focuses on Muslims, their religion Islam, exclusive and distinctive lifestyle and the ever growing threat – terrorism. Now is obviously, a time in which Islam to Muslims is not only religion, it is law and morality, culture and mind rule of life. this is Muslims political ideology. The power of religion has always been strong in the Muslim world, but in these last decades, Islam as political ideology has become very strong and in some places has become radical. Strong processes of globalization, Israel's rise and western culture expansion within the Muslim world, has been resisted by its people, this resistance is still growing and growing. In this place Islam is already not only the religion, but political ideology, which exists to represent and to protect Muslims, as strong players in world religions and region maps. We can't forget that every fifth person in the world is Muslim: in fifty seven countries they are the majority. The main purpose of the paper was to detect "islam threat" in television (CNN television), so the main attention is to detect how "Islam threat" images are made in television. To detect why Islam is represented as a threat, when Muslims say, that Islam is a religion of peace. To detect these dimensions (aspects) the main object of the paper is to measure "Islam threat" in television. Paper tasks are: to characterize Islam and its functions in Islamic cultures and to present the modern Islam; To rate and to understand how television broadcasts images; To evaluate the connection between Islam and terrorism; And to analyze Islam, as a threat, through images on television. The work forms three parts. In the first part we discuss Islam and Muslims, modern Islam, Islam fundamentalists and western expansion in Muslim countries. In the second part we concentrate on television, how television broadcasts images and who is influencing television programs. Also in this part we discuss the Islam threat of terrorism. How Koran is connected with terror and about the very new term "Islam phobia". In the third (analysis) part we analyze Islam as a threat on CNN television news programs and try to look over reportage connected with Islam, Muslim and terrorism on a time perspective, after this we look at reportage content and syntax and eventually we try to prove or to deny in public settled opinions by analyzing CNN reportages. The main method of analysis was CNN televisions news reportages analysis, which was connected to Islam, Muslim and Terrorism. Analysis involved reportages which CNN had broadcast between the beginning of May 2005 till the end of April 2007. After analysis the findings are: Islam is a powerful religion and can not be analyzed looking through "western eyes". Muslims immigrants living in western countries do not want to accept "western country" rules and formalities; Television is the only one media which can propagate information to all age groups and influence large audiences, affording to create all kinds of images about Islam, Muslims and terrorism. Now the main threat is terrorism, television is using images to created a wrong image of Islam and Koran. After analyzing CNN reportages connected with Islam, Muslims and terrorism the finding are, that not only television, but different people, specially countries or different organizations leaders, are trying to create different images of Islam, Muslims and their connection with terrorism to reach certain goals. CNN is using very forceful pictures and lexis to create the perceived threat of Islam, to the countries which are connected with war in Iraq and countries which have influence over Muslims and Muslim countries. After the survey of all CNN reportages about Islam, Muslims and terror, we can confirm that CNN represents only USA interest regions and directions.

The article analyzes perspectives for democracy in the Islamic socio-cultural and political region. In Islamic world the democratization project meets strong Islamism opposition, which uses Islamic rhetoric and tries to convince the world community that democracy does not conform to the norms of Islam. It has been claimed that by virtue democracy and Islam are just incompatible, implying that fundamental values and principles protected by constitutional democracy are impossible in Islamic nations. However, the conducted analysis proves otherwise. Islam and democracy are not adversaries. On the contrary, they are united by the same fundamental values and principles, which are cherished by Islam and protected by constitutional democracy. Islamic nations have everything in order to build democracy and go toward the rule of law state. Yet it will require extremely radical actions – re-interpretation of contemporary concept of justice as well as the entire Shari'ah reverting to justice as a virtue. And only in this way it will become possible by the idea walk toward God.

The article analyzes perspectives for democracy in the Islamic socio-cultural and political region. In Islamic world the democratization project meets strong Islamism opposition, which uses Islamic rhetoric and tries to convince the world community that democracy does not conform to the norms of Islam. It has been claimed that by virtue democracy and Islam are just incompatible, implying that fundamental values and principles protected by constitutional democracy are impossible in Islamic nations. However, the conducted analysis proves otherwise. Islam and democracy are not adversaries. On the contrary, they are united by the same fundamental values and principles, which are cherished by Islam and protected by constitutional democracy. Islamic nations have everything in order to build democracy and go toward the rule of law state. Yet it will require extremely radical actions – re-interpretation of contemporary concept of justice as well as the entire Shari'ah reverting to justice as a virtue. And only in this way it will become possible by the idea walk toward God.

The paper will examine the model for the creation of a 'Greater Croatia' designed by the Croatian noblemen, publicist and historian Pavao Ritter Vitezović (1652–1713). Many historians have viewed Vitezović's political thought and his developed ideological framework of a united south slavic state as part of a wider pan-slavic world. according to the prevailing notion, Vitezović was a precursor of the idea of 'yugoslavism' (a united southern slav nation state) and even 'Pan-slavism', a pan-slavic cultural and political reciprocity. Yet a closer look at Vitezović and his contemporaries' writings suggests an lternative model for outlining the borders of modern ethnic states among the southern slavs. Vitezović argued for the creation of a Croat national state, based on the integration of the Croat 'ethnic territories' and their consolidation along ethno-linguistic lines. The analysis of Vitezović's understanding of nationhood explains how the borders of an envisioned early modern Croat ethnic state had been perceived as including vast territories from the adriatic sea to Moscow and from the Baltic sea to the Black sea. in this respect Vitezović's views on the Lithuanians and the Polish-Lithuanian Commonwealth will show that the argument used to substantiate his claims for a Croatian nation state was based on an ethno-linguistic kinship.

The paper will examine the model for the creation of a 'Greater Croatia' designed by the Croatian noblemen, publicist and historian Pavao Ritter Vitezović (1652–1713). Many historians have viewed Vitezović's political thought and his developed ideological framework of a united south slavic state as part of a wider pan-slavic world. according to the prevailing notion, Vitezović was a precursor of the idea of 'yugoslavism' (a united southern slav nation state) and even 'Pan-slavism', a pan-slavic cultural and political reciprocity. Yet a closer look at Vitezović and his contemporaries' writings suggests an lternative model for outlining the borders of modern ethnic states among the southern slavs. Vitezović argued for the creation of a Croat national state, based on the integration of the Croat 'ethnic territories' and their consolidation along ethno-linguistic lines. The analysis of Vitezović's understanding of nationhood explains how the borders of an envisioned early modern Croat ethnic state had been perceived as including vast territories from the adriatic sea to Moscow and from the Baltic sea to the Black sea. in this respect Vitezović's views on the Lithuanians and the Polish-Lithuanian Commonwealth will show that the argument used to substantiate his claims for a Croatian nation state was based on an ethno-linguistic kinship.

Muslims have known and used the term 'da'wa' throughout the history of Islam. The concept, or rather concepts, of da'wa has been elaborated upon since the early centuries of Islam. Muslims have applied the term to various specific activities of theirs. The broadly known explanation in Europe and North America for da'wa is that it constitutes activities, which in the Christian context fall under the term 'missions' or 'missionary activities'. Recently, however, there has been much discussion whether da'wa at all can be rendered as 'missionary activity', for it is argued by some Muslims as well as non-Muslim scholars that da'wa distinctly differs from what in the Christian tradition 'missions' have encompassed. From the available historical evidence, it appears that after Muhammad's death Muslims did not immediately embark upon da'wa activities – during and after the rapid conquests of the Byzantinian and Persian lands, they little if at all ventured to preach to local non-Muslims about the virtues of Islam. Da'wa in the sense of inviting non-Muslims to embrace Islam was not yet on conquering Muslims' agenda. The first waves of conversions to Islam from among the indigenous populations of the conquered lands took place with virtually no Muslim missionary activities in the background. But the concept of da'wa was not lost even on the early Muslims. They were very much aware of it and indeed capitalized on its exploitation. Yet, this first was done on the intra-community level, among the Muslims themselves. The term da'wa came into wider usage almost a hundred years after Muhammad's death, in the wake of the 'Abbasid propaganda against the then ruling Ummayad clan in the 720's. However, the 'Abbasid da'wa ceased as soon as the 'Abbasids were in power – the fact that attests to its political nature.

Muslims have known and used the term 'da'wa' throughout the history of Islam. The concept, or rather concepts, of da'wa has been elaborated upon since the early centuries of Islam. Muslims have applied the term to various specific activities of theirs. The broadly known explanation in Europe and North America for da'wa is that it constitutes activities, which in the Christian context fall under the term 'missions' or 'missionary activities'. Recently, however, there has been much discussion whether da'wa at all can be rendered as 'missionary activity', for it is argued by some Muslims as well as non-Muslim scholars that da'wa distinctly differs from what in the Christian tradition 'missions' have encompassed. From the available historical evidence, it appears that after Muhammad's death Muslims did not immediately embark upon da'wa activities – during and after the rapid conquests of the Byzantinian and Persian lands, they little if at all ventured to preach to local non-Muslims about the virtues of Islam. Da'wa in the sense of inviting non-Muslims to embrace Islam was not yet on conquering Muslims' agenda. The first waves of conversions to Islam from among the indigenous populations of the conquered lands took place with virtually no Muslim missionary activities in the background. But the concept of da'wa was not lost even on the early Muslims. They were very much aware of it and indeed capitalized on its exploitation. Yet, this first was done on the intra-community level, among the Muslims themselves. The term da'wa came into wider usage almost a hundred years after Muhammad's death, in the wake of the 'Abbasid propaganda against the then ruling Ummayad clan in the 720's. However, the 'Abbasid da'wa ceased as soon as the 'Abbasids were in power – the fact that attests to its political nature.

Muslims have known and used the term 'da'wa' throughout the history of Islam. The concept, or rather concepts, of da'wa has been elaborated upon since the early centuries of Islam. Muslims have applied the term to various specific activities of theirs. The broadly known explanation in Europe and North America for da'wa is that it constitutes activities, which in the Christian context fall under the term 'missions' or 'missionary activities'. Recently, however, there has been much discussion whether da'wa at all can be rendered as 'missionary activity', for it is argued by some Muslims as well as non-Muslim scholars that da'wa distinctly differs from what in the Christian tradition 'missions' have encompassed. From the available historical evidence, it appears that after Muhammad's death Muslims did not immediately embark upon da'wa activities – during and after the rapid conquests of the Byzantinian and Persian lands, they little if at all ventured to preach to local non-Muslims about the virtues of Islam. Da'wa in the sense of inviting non-Muslims to embrace Islam was not yet on conquering Muslims' agenda. The first waves of conversions to Islam from among the indigenous populations of the conquered lands took place with virtually no Muslim missionary activities in the background. But the concept of da'wa was not lost even on the early Muslims. They were very much aware of it and indeed capitalized on its exploitation. Yet, this first was done on the intra-community level, among the Muslims themselves. The term da'wa came into wider usage almost a hundred years after Muhammad's death, in the wake of the 'Abbasid propaganda against the then ruling Ummayad clan in the 720's. However, the 'Abbasid da'wa ceased as soon as the 'Abbasids were in power – the fact that attests to its political nature.

Muslims have known and used the term 'da'wa' throughout the history of Islam. The concept, or rather concepts, of da'wa has been elaborated upon since the early centuries of Islam. Muslims have applied the term to various specific activities of theirs. The broadly known explanation in Europe and North America for da'wa is that it constitutes activities, which in the Christian context fall under the term 'missions' or 'missionary activities'. Recently, however, there has been much discussion whether da'wa at all can be rendered as 'missionary activity', for it is argued by some Muslims as well as non-Muslim scholars that da'wa distinctly differs from what in the Christian tradition 'missions' have encompassed. From the available historical evidence, it appears that after Muhammad's death Muslims did not immediately embark upon da'wa activities – during and after the rapid conquests of the Byzantinian and Persian lands, they little if at all ventured to preach to local non-Muslims about the virtues of Islam. Da'wa in the sense of inviting non-Muslims to embrace Islam was not yet on conquering Muslims' agenda. The first waves of conversions to Islam from among the indigenous populations of the conquered lands took place with virtually no Muslim missionary activities in the background. But the concept of da'wa was not lost even on the early Muslims. They were very much aware of it and indeed capitalized on its exploitation. Yet, this first was done on the intra-community level, among the Muslims themselves. The term da'wa came into wider usage almost a hundred years after Muhammad's death, in the wake of the 'Abbasid propaganda against the then ruling Ummayad clan in the 720's. However, the 'Abbasid da'wa ceased as soon as the 'Abbasids were in power – the fact that attests to its political nature.

Historically, Pakistan has nurtured an interpretation of Islam based on Sufi philosophy, which has a reputation of being more tolerant and open-minded. Recent decades have, however, seen a rise in conservative Islam exported from Saudi Arabia; Sunni Wahhabism has become more common in Pakistan largely due to a sociohistorical context, which includes the 1970s oil crises, the 1979 Iranian revolution as well as the Soviet invasion of Afghanistan. Petrodollars have given the Saudi kingdom the necessary resources to finance Wahhabi imperialism, the Iranian revolution has politicized Shia Muslims (who are seen as a threat by the Sunni), and the Afghan war has resulted in the creation of militarized Islam, supported and funded by the USA and Saudi Arabia. General Zia ul-Haq would then take power in Pakistan and capitalize on Saudi support for the hardline Islamization of the country, a policy which has left a trail of sectarian Sunni/Shia violence in its wake.

Historically, Pakistan has nurtured an interpretation of Islam based on Sufi philosophy, which has a reputation of being more tolerant and open-minded. Recent decades have, however, seen a rise in conservative Islam exported from Saudi Arabia; Sunni Wahhabism has become more common in Pakistan largely due to a sociohistorical context, which includes the 1970s oil crises, the 1979 Iranian revolution as well as the Soviet invasion of Afghanistan. Petrodollars have given the Saudi kingdom the necessary resources to finance Wahhabi imperialism, the Iranian revolution has politicized Shia Muslims (who are seen as a threat by the Sunni), and the Afghan war has resulted in the creation of militarized Islam, supported and funded by the USA and Saudi Arabia. General Zia ul-Haq would then take power in Pakistan and capitalize on Saudi support for the hardline Islamization of the country, a policy which has left a trail of sectarian Sunni/Shia violence in its wake.