"Kamu (umat Islam) adalah umat terbaik yang dilahirkan untuk manusia, (karena kamu) menyuruh (berbuat) yang makruf, dan mencegah dari yang mungkar, dan beriman kepada Allah" (QS. 3: 110). Terjemahan ayat Alquran di atas pernah direalisasikan oleh Rasulullah dan umat Islam terdahulu dalam kehidupan nyata. Mereka menjadi umat terbaik dalam artian yang sesungguhnya.Terbaik secara politik, terbaik secara ekonomi, terbaik secara budaya, terbaik secara moral atau akhlak, terbaik dalam penguasaan ilmu pengetahuan dan teknologi, terbaik dalam segala aspek kehidupan. Islam dan umat Islam terhebat dan tidak ada yang menandingi kehebatannya, bukan hanya jargon tetapi terbukti dalam realitas kehidupan. Dalam waktu yang amat singkat, mereka berhasil meruntuhkan hegemoni Persia dan Romawi, dua negara adidaya yang ada saat itu, dan melebarkan jangkauan teritorinya hingga mencapai dua pertiga belahan dunia saat itu. Pada zaman keemasannya daulah Islamiyah berperan laksana mercusuar di tengah kegelapan dunia dan menjadi referensi bagi umat-umat agama lain.Namun saat ini, Dunia Islam secara keseluruhan masih berada dalam kultur pra-industri. yang mustahil dapat bersaing dengan Barat yang telah jauh berada dalam kultur industri modern. Jargon kebangkitan Islam yang telah dicetuskan pada abad ke-14 Hijriyah masih belum mampu menghasilkan kemajuan yang signifikan. Di antara negara-negara Muslim di dunia, belum satu pun yang dapat dikategorikan ke dalam negara Industri. Paling banter, negara-negara muslim disebut sebagai negara sedang membangun (develoving countries).Di sebagian besar negara-negara Muslim, kemiskinan dan keterbelakangan masih menjadi fenomena yang akut. Negara-negara Muslim yang berhimpun dalam Organization of Islamic Cooperation/OIC yang merupakan asosiasi lintas negara terbesar kedua setelah PBB dengan anggota sebanyak 57 negara dengan penduduk mencapai 22,5% dari total populasi dunia namun secara akumulasi, negara-negara OIC hanya mampu memproduksi 7,2% saja dari total GDP dunia.Mereka hanya berkontribusi 9% dari total nilai perdagangan dunia (world trade) dan 12% dari nilai perdagangan di antara negara anggotanya (intra-trade). Data di atas menunjukkan bahwa kekuatan ekonomi umat Islam kontemporer masih sangat marjinal, kurang produktif, tidak kompetitif, dan tidak memiliki kerjasama dan networking yang baik di antara sesamanya maupun dengan negara-negara non-Muslim.Untuk mengejar ketertinggalan tersebut, setidaknya, ada dua model pembaharuan umat Islam yaitu model Sekulerisme Turki yang memisahkan Islam dari kehidupan berbangsa dan bernegara dan model Islam Arab Saudi yng menerapkan Islam dalam seluruh aspek kehidupan. Kedua model pembaharuan dalam Islam tersebut belum menghasilkan kemajuan yang signifikan, karena kedua Negara tersebut sampai saat masih belum masuk kategori Negara industri maju.Berdasarkan realitas tersebut maka diperlukan terobosan-terobosan pemikiran baru guna mengatasi kemandegan ini. Antara lain melalui pemaknaan kembali nilai-nilai dan term-term Islam sehingga Islam menjadi motivator dan dinamisator peradaban yang progresif revolusioner. Key World: keterbelakangan, kemajuan, pembaharuan, nilai-nilai, Islam. Abstract "You (Muslims) are the best people born to mankind, (for you) enjoin the goodness, and prevent from the evil, and believe in God" (Surah 3: 110). The translation of the Qur'anic verse above has been realized by the Prophet and the early Muslims in real life. They become the best people in the true sense. Best in politics, best economically, best culturally, best morally, best in the mastery of science and technology, best in all aspects of life. Islam and the greatest Muslims and no one to match his greatness, not only the jargon but proven in the reality of life. In a very short time, they managed to undermine the Persian and Roman hegemony, the two superpowers that existed at that time, and widened the reach of its territory to two-thirds of the world at that time. In its golden age daulah Islamiyah acts as a lighthouse in the darkness of the world and a reference for the people of other religions.But today, the Islamic World as a whole is still in pre-industrial culture. Which is impossible to compete with the West that has been deep in modern industrial culture. The Islamic revival jargon that had been triggered in the 14th century Hijriyah still has not been able to produce significant progress. Among the Muslim countries of the world, not one can be categorized into the industrialized countries. At best, Muslim countries are called developing countries.In most Muslim countries, poverty and underdevelopment are still an acute phenomenon. Muslim countries comprising the Organization of Islamic Cooperation / OIC which is the second largest cross-border association after the UN with members of 57 countries with a population of 22.5% of the total world population but accumulated, OIC countries are only able to produce 7, Only 2% of the total GDP of the world. They only contribute 9% of the total world trade value and 12% of the trade value among its member countries (intra-trade). The data above show that the economic power of contemporary Muslims is still very marginal, less productive, uncompetitive, and has no good cooperation and networking between neighbors and non-Muslim countries.To catch up, at least, there are two models of Islamic renewal: the Turkish secularism model that separates Islam from the life of the nation and the state and the Islamic model of Saudi Arabia which applies Islam in all aspects of life. Both models of reform in Islam have not produced significant progress, because the two countries until now still not entered the category of industrialized countries developed.Based on the reality of the necessary new breakthroughs to overcome this stagnancy. Among others, through the re-interpretation of Islamic values and terminology so that Islam becomes a revolutionary progressive and revolutionary civilization motivator and dynamist. Key World: underdevelopment, progress, renewal, values, Islam.
The purpose of the study was to analyze the content and structure of representations about the state in one of the key historical works of Ukraine in the late 17th century – «Synopsis», which was published in the printing press of the Kyiv Pechersk Lavra in 1674, and subsequently expanded in 1678 and 1680. The relevance of this theme is determined by the fact that «Synopsis» was the final result of the development of Ukrainian historiography of the early modern era, as well as the influence that this text had on the development of Ukrainian culture of the XVIII century. As a result of the analysis it was found that in the text «Synopsis» there is a clearly formulated concept of the state, which was covered in the theoretical aspect and was used to study specific historical events.The study found that the author of «Synopsis» relied in his ideas about the state on the concept developed by the Ukrainian Orthodox intellectuals, which included the categories of the essence of the state as a political entity, an ideal state structure, a political nation, a system of relations between the ruler and subjects, and the role of the church in the state. Comparison of this theory with the text «Synopsis» has allowed to reveal a number of common and distinctive points. It has been found that the central idea of the state concept of the Ukrainian Orthodox clergy in the concept of the author of «Synopsis» has not changed and is to recognize Kiev as the spiritual center of all Orthodox lands and the transcendental justification of the existence of the Ukrainian state. Also, the common feature is the unconditional recognition of the sovereignty of Ukraine in all its ethnic boundaries and understanding of its people as an ethnic and confessional community. The comparative analysis allowed us to conclude that the state theory contained in Synopsy has a number of distinctive features in comparison with those ideas that existed among the Ukrainian spiritual elite at the end of the 16th – in the first half of the 17th centuries. The main differences are the indisputable recognition of the absolute monarchy as an ideal of the state system, providentialism, the refusal of the political subjectivity by the population and the recognition of political rights only by the autocrat, the positive perception of the integration of the Ukrainian Cossack state into the Moscow kingdom, the theory of the church as supreme power in the state.It is established that a number of provisions of state theory embodied in «Synopsis» can be understood as the origins of the philosophical and political concept of enlightened absolutism, which was subsequently elaborated by Prokopovich and had a significant influence on the formation of the state ideology of the Russian Empire in the first half of the XVIII century. It was found out that the author of Synopsis actively supports the idea of political integration of Ukrainian lands with the Moscow kingdom, but defends the independence of the Kyiv Metropolitanate and the priority of spiritual power over secularism. ; В статье осуществлен анализ текста одного из ключевых исторических произведений конца XVII века – «Синопсиса», изданного в Киево-Печерской лавре. Аспектом анализа выступали представления о государстве, которые разделял автор произведения. Выяснено, что в тексте наличествует четко осознанная автором концепция идеального государства, которая включала раскрытие смысла бытия государственного организма, его трансцендентного оправдания, обоснование лучшей формы государственного управления, освещение надлежащих отношений между светской и церковной властью, описание системы прав и обязанностей властителя и подданных, формулирование категории политической нации, идеального правителя. Прослеживается, каким образом в тексте исторического произведения указанная теоретическая концепция раскрывалась автором на конкретном историческом материале.Было установлено, что теоретическими истоками наличествующей в тексте «Синопсиса» концепции государства выступала сформулированная украинскими православными интеллектуалами на протяжении конца XVI – первой половины XVII века теория украинского суверенного государства, преимущественно в том ее варианте, который разрабатывался в научных кругах Киево-Могилянского коллегиума. Отмечены существенные отличия, которые характеризуют представления о государстве автора «Синопсиса» и состоят в переходе от демократического понимания государства как добровольного объединения граждан к пониманию государства как могучей империи с абсолютистской формой правления.Определено, что в тексте «Синопсиса» присутствуют истоки концепции просвещенного абсолютизма, которая была характерна для украинских философов XVIII века. В частности, обосновывается абсолютное самодержавие как лучшая форма правления, политическая субъектность признается исключительно за самодержцем, политической нацией очерчена высшая знать. Выяснено, что автор «Синопсиса» никоим образом не отказывался от идеи политического суверенитета Украины, пытаясь обосновать позитивное значение ее интеграции с Россией, которое состоит в том, что за Киевской митрополией признается ведущая духовная роль в будущем общем государстве, а церковь имеет решающее влияние на деятельность монарха. ; В статті здійснено аналіз тексту одного з ключових історичних творів кінця XVII ст. – «Синопсису», виданого в Києво-Печерській лаврі. Аспектом аналізу виступали державницькі уявлення, які поділяв автор цього твору. З'ясовано, що в творі наявна чітко усвідомлена автором концепція ідеальної держави, що включала розкриття сенсу буття державного організму, його трансцендентного виправдання, обґрунтування найкращої форми державного правління, висвітлення належних стосунків між світською та церковною владою, опис системи прав та обов'язків володаря й підданих, формулювання категорій політичної нації, ідеального правителя. Простежено, яким чином в тексті історичного твору вказана теоретична концепція розкривалась автором на конкретному історичному матеріалі.Було встановлено, що теоретичними витоками наявної в тексті «Синопсису» концепції держави виступала сформована українськими православними інтелектуалами протягом кінця XVI – першої половини XVII ст. теорія української суверенної держави, переважно в тому її варіанті, який розроблявся в науковому колі Києво-Могилянського колегіуму. Відзначено суттєві відмінності, які характеризують уявлення про державу автора «Синопсису» та полягають у переході від демократичного розуміння держави як добровільного об'єднання громадян до розуміння держави як могутньої імперії з абсолютистською формою правління.Визначено, що в тексті «Синопсису» наявні витоки концепції освіченого абсолютизму, яка була характерною для українських філософів у XVIII ст. Зокрема, обґрунтовується абсолютне самодержавство як найкраща форма правління, політична суб'єктність визнається виключно за самодержцем, політичною нацією окреслено вищу знать. З'ясовано, що автор «Синопсису» жодним чином не відмовляється від ідеї політичного суверенітету України, натомість намагається обґрунтувати позитивне значення її інтеграції з Росією, яке полягає в тому, що за Київською митрополією визнається провідна духовна роль в майбутній спільній державі, а церква має вирішальний вплив на діяльність монарха.
Concluding this article, the importance of the rational discourse in modern classes and local forums in contemporary Central Asia should be mentioned again. The liberation of knowledge should be a permanent part of educational initiatives in this region, which is on its long journey from one party autocratic system to the democratic pluralistic one. During this transition some few things should be central. 1. All innovations on education, including the revising role of humanities should be based on the indigenous traditions and the long history of the region including Islamic, Jadid's tradition, but also soviet experiences in the last century (historically inherited German system). Furthermore, the modern international experiences on humanities should be not only superficially implemented from outside, but thoroughly integrated. The development of independent and creative thinking of the learners (students) should be always central for reform initiatives. 2. The revised concept of knowledge and cognitive system has to be based on new epistemology with broader perspective, including all the types of knowledge. These different types of knowledge include not just so called "rationalistic" one, which in fact often serves the interests of ruling classes, but also the experiences of all slices of societies, as well as the cross-civilization approaches, which open the way of dialog and communication with others. 3. It should be suggested to remove the dominating dichotomy type of thinking, escape Manichean dualistic concepts in order develop new bodies and research areas of humanities, based on pluralism (but not on secularism only). Communication and collaboration with the educational and research institutions of developed countries like EU and US would be essential for achievement of the desired goals and implementation of projects. During a conference on higher education in developing countries with focus on Muslim regions organised by the Institute for the Study of Muslim Civilization AKU ISMC in February - March 2005 in London one participant pointed out the importance of mentioning the indigenous Islamic educational heritage like memorization in Central Asian education. Regarding this remark, the questions arises, whether the memorization is the only real indigenous Islamic heritage in education. In this case what is the role of memorization in Muslim philosophy, arts, sciences, other creative professions? Was memorization essential for such Muslim scholars and encyclopaedists from the10th to the15th centuries like Avicenna, Abu Raikhan Biruni, Nasiriddin Tusi and Mirzo Ulughbek, artists like Kamaliddin Behzod or esoteric teachers such as Sufis like Jalaliddin Rumi etc.? Memorizing was not the only learning method in Muslim culture. According to his autobiography, Avicenna read Aristotle´s 'Metaphysics' time, but not only for the sake of memorization, but mostly to find its adequate meaning. Every time time, when he understood the meaning of this book with help of Abu Nasr Farabi´s comments, he celebrated this event by sending charity to the people in mosque. The memorization would be essential, if one accepts Islam only as religion, but not as culture and civilization. Of course, memorization has an important role in education, but only at the beginning, in elementary and secondary schools, but not at the universities. It is a useful tool for teaching and performing of religious rituals, for poetry and other humanities, as well as for medicine (for example, the formulation of the treatments in poetic form as in Urjuza fi-t-tib,Ibn Sina). Memorization in Muslim culture was the way to refer to the other sources, as scholars used to cite by memory, not by direct copying of the sources. It is well-known fact, that humanities have played an important role in Muslim civilisations (Goodman, 2003) and they had a strong impact on other cultures, especially, western European. Many scholars agree with the statement, that Muslim humanistic traditions was transformed by Europeans and served as one of the sources of humanism and renaissance. Recent scientific works on humanities have redefined the disciplinary organization of teaching and research and have introduced wider variety and new areas, such as gender or minoritie issues, studies of cultural diversities etc. However, many American scholars nowadays are worrying about the decline of humanistic research (Kernan, 1997) and about the shift of curriculum from university to "multiversity" and to "demoversity". It is necessary to analyse, rethink and spread the positive experiences of Jadids and AKHP, as well as to motivate and encourage humanities teachers for innovations. Central Asian scientists in humanities have wide field for new research area. There are so many unknown (unthought) slices of culture (formal, informal), which never have become the object of research because of the political correctness, ideology, religious, ethnics or gender superstitions. Central Asian universities need to develop new research programs in humanities, similar to the well-known works by Martha C. Nussbaum (2000, 2004), Peter N. Stearns (1993) and others in USA. However, these kinds of works depend on investments, which cannot be provided by the current central state budget due to corruption, turbulent financial crisis and economic stagnation. Regarding this issue, one should think about new projects for collaboration and integration with EU. The courses in humanities with new approaches in arts, literature, sociology, philosophy, religions, political sciences, research in gender, cultural, religious and minorities issues, as well as analysis of such human behaviour like disgust, shame or hatred are important for liberation of thinking process in order to develop new generation of leaders in the region. Only the modern values, based on indigenous roots can help to build new and good society. However, this should not be implemented artificially. Currently several educational programs organised by EU for Central Asian countries, like Tempus, Erasmus Mundus etc. are working in the region. Last years the majority of Central Asian countries joined Bologna-process of education. The dialog between higher education institutions is important and the communicative ethics (the notion of J. Habermas) play a central role in this exchange. More effective support in form of scholarships, research programs, training projects for teachers and the students will have a very positive influence on Central Asia with regard to the broader mutual understanding and democracy promotion.
La religión está presente en el ámbito público pese al marco constitucional de Estado laico y secular, matizado en mayor o menor medida dependiendo de los procesos de laicidad por los que han atravesado las sociedades, específicamente las latinoamericanas. Dada la pluralidad religiosa y los procesos de democratización son varios actores que participan con sus construcciones o dogmas en lo que consideran debe ser la conducción de la sociedad. El actor religioso histórico ha sido la Iglesia católica, sin embargo, en Latinoamérica desde mediados del siglo XX grupos evangélicos han ido ocupando espacios sociales y políticos que la iglesia tradicional mantenía. Las diferentes teologías de liberación, de prosperidad y de dominio, aunadas a la capacidad de reacomodación que tiene la iglesia frente a cambios sociales y culturales están produciendo sujetos políticos que las Ciencias Sociales bajo su paradigma de secularización no había visibilizado. La comunidad evangélica como sujeto y actor político ha ganado espacios en el Legislativo y Ejecutivo, lo que le permite influenciar la dinámica política de un país no solo con un discurso de corte moralista, pero con el denominador común de llevar valores a la política como mecanismo de entrada en la misma. Si bien Colombia como otros países occidentales no tienen un Estado teocrático sí hay y habrá una participación de líderes religiosos en política con influencia directa en las decisiones públicas. Su impacto dependerá de los logros conseguidos en el campo de tensión con los grupos más progresistas en términos de derechos y valores tradicionales que no son las únicas, pero sí las motivaciones más representativas. La iglesia Misión Carismática Internacional (MCI) y el Uribismo son un ejemplo de alianzas político religiosas especialmente en entornos electorales que responden al objetivo de esta investigación. Para evidenciar su relación y los efectos de la misma en la dinámica política se utilizó como procedimiento metodológico la realización de entrevistas semiestructuradas con líderes religiosos, políticos y de la sociedad civil. El análisis revela que, si bien no todos los líderes religiosos tienen las mismas prácticas políticas, para el caso de la MCI la alianza con un partido político se hace de acuerdo a los espacios políticos que puedan obtener en el Legislativo y la afinidad ideológica entre líderes. ; Resumo: A religião está presente na esfera pública, apesar do quadro constitucional de Estado laico e secular, diferenciada em maior ou menor grau dependendo de processos de laicidade pelo qual as sociedades passaram, especificamente as latino-americanas. Dada a pluralidade religiosa e os processos de democratização, vários atores participam com suas construções ou dogmas no que consideram deve ser a condução da sociedade. O ator religioso histórico tem sido a Igreja católica, no entanto, na América Latina desde meados do século XX, grupos evangélicos vêm ocupando espaços sociais e políticos que a igreja tradicional mantinha. As diferentes teologias de libertação, de prosperidade, de dominação, juntamente com a disponibilidade da igreja para se adaptar às mudanças sociais e culturais estão produzindo sujetos politicos, que as Ciências Sociais sob o seu paradigma de secularização não tornaram visíveis. A comunidade evangélica como sujeito e ator político ganhou terreno nos ramos Legislativo e Executivo, o que lhe permite influenciar a dinâmica política de um país não só com um discurso moralista, mas com o denominador comum de trazer valores para a política como um mecanismo de entrada nela. Embora a Colômbia e outros países ocidentais não tenham um Estado teocrático, há e haverá uma participação de líderes religiosos na política com influência direta nas decisões públicas. Seu impacto dependerá das conquistas alcançadas no campo da tensão com os grupos mais progressistas nos termos de direitos e valores tradicionais que não são as únicas, mas são as motivações mais representativas. A proximidade entre a igreja Misión Carismatica Internacional (MCI) e o Uribismo é um exemplo de alianças político-religiosas especialmente nos ambientes eleitorais que respondem ao objetivo desta investigação. Para demonstrar sua relação e seus efeitos na dinâmica política, entrevistas semi-estruturadas com líderes religiosos, políticos e da sociedade civil foram utilizadas como procedimento metodológico. A análise revela que, embora todos os líderes religiosos tenham as mesmas práticas políticas, no caso da MCI a aliança com um partido político é feita de acordo com as posições politicas que ela deseja obter no Legislativo e a afinidade ideológica entre os líderes. ; Abstract: Religion is present in the public sphere despite the constitutional framework of a secular state, nuanced by a greater or lesser extent depending on the processes of secularism that societies have gone through, specifically those of Latin America. Given the religious plurality and the process of democratization several actors taking part with their constructions or dogmas in what they consider should be the conduct of society. The historical religious actor has been the Catholic Church, however, in Latin America since the middle XX century evangelical groups have been occupying social and political spaces the traditional church maintained. The different theologies of liberation, of prosperity, of dominion, coupled with the readiness of the Church to adapt to social and cultural changes are producing political subjects, that the Social Sciences under its paradigm of secularization had not made visible. The evangelical community as a subject and political actor has taken space in the Legislative and Executive, which allows it to influence the political dynamics of a country not only with a moralistic discourse, but with the common denominator that gives values to politics as a mechanism of access. Although Colombia and other western countries do not have a theocratic State, there is and will be a participation of religious leaders in politics with direct influence on public decisions. This impact will depend on the achievements made in the field of tension with the most progressive groups in terms of traditional rights and values that are not the only ones, but they are the most representative motivations. The International Charismatic Mission Church (MCI) and the Uribismo are an example of relationship religious political especially in electoral environments that respond to the objective of this investigation. To demonstrate this relationship and their effects on political dynamics, semistructured interviews with religious, political and civil society leaders were used as a methodological procedure. The analysis reveals that although not all religious leaders have the same political practices, in the case of the MCI the alliance with a political party is done according to the political spaces that can be obtained in the Legislative and the ideological affinity between leaders. ; Maestría
There is a saying that life is a pilgrimage. This journey is also echoed through Vatican II's statement that "The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father."1 As such, a pilgrimage is an expressive act of desire to engage spirituality on a practical level, and "a journey to a special or holy place as a way of making an impact on one's life with the revelation of God associated with that place."2 Our faith does not consist of an ideological or utopian world that exists only in our heads, but is instead an expression of practical, ethical action that explores the signs of the times amidst the realities of postmodernism3 and post secularism. The Korean Catholic Church has been on a difficult road to meet and experience God. In 1784, Lee Seung Hun was baptized in China, taking the name of Peter, and with that the Korean Church began. Even after four great persecutions, the Korean Church never gave up her efforts to practice the faith. It is no exaggeration to say that the Korean church of today owes its existence to the many unnamed martyrs, of whom many were lay. Since 2011, the Bishops' Conference has designated 111 holy sites throughout the country and conferred blessings on those who pilgrimed to these holy sites. This led to a certain pilgrimage 'boom'. The Bishop of the Missionary of the Episcopal Church and the Bishop of the Holy Land pilgrimage (Chairman Kim Sun-tae) presented a blessing to the organizers who pilgrimed to all 111 of the Holy Places listed in the "Catholic Church Pilgrimage in Korea" on December 12. On this day, 433 believers received blessings. As a result, a total of 2,664 persons received the blessing. A total of 1,215 people was awarded the blessing year in 2017.4 In this way, it can be seen that this ministerial approach to pilgrimage in the Korean Catholic is yielding good fruit. The Catholic Church in Korea is researching how to integrate theology and spirituality of pilgrimage into mission, pursuing the unity of theory and practice.5 Pilgrimage is an embodied ritual, so the theology and spirituality of pilgrimage must also come out of a concrete practice. In the pilgrimage we undertake, the external pilgrimage to the holy place and the inner pilgrimage are not separate, but are rather complementary. The Korean Catholic Church is actively developing and revitalizing the ritual of outward and inward pilgrimage. The Korean Catholic Church has practiced pilgrimage as a part of the faith life of the church community, even as it is seen as an option, not a requirement. This work will argue that the Korean Catholic Church should link pilgrimage with a variety of programs within this context. In particular, it should develop a pilgrimage program for young people to help them locate themselves within Korean church history and also within their communities in the long history of God's providence. In this sense, the goal of pilgrimage is not to abolish the relevance of church's political, historical, or doctrinal contexts, but to restore its identity as a pilgrim community and to strengthen its evangelical mission as a community of churches. In other words, the theology and spirituality of pilgrimage will provide dynamism to the Korean church. This dynamic community can only be called an evangelical community when it truly is God's salt, leaven, and light in the world. In order to approach the crisis and opportunity of today's postmodern church situation in a missionary and communicative manner, I will study pilgrimage to these sacred sites and present this unique pilgrim spirituality as a paradigmatic transformation of the new mission and method of evangelization. The purpose of this dissertation is to consider pilgrimage, which is one of the various popular devotional acts, as an important phenomenon of the new evangelization. Hence, I will explore not only some Catholic studies from other parts of the world, but also the unique spiritual pilgrimage spirituality and its corresponding mission dimension that have been created through the spiritual phenomenon of Asian pilgrimages active in Catholic churches in East Asia. This dissertation has four main objectives which underscore its significance to the field of missiology: (a) to examine what pilgrimage is from historical, biblical, and church viewpoints, and to provide its relevance for mission today; (b) to reestablish the relationship between pilgrimage and tourism as this form of popular devotion has unfolded throughout human history; (c) To help the reader understand the unique pilgrim spirituality of the Korean Catholic Church; and (d) as a local church in the world church, to better orient the future direction of this ministry and spirituality, not only in Korea but also in other parts of a world church. In this work, the first chapter looks at the definition of pilgrimage sites and the meaning of the place where the pilgrimage is taking place, approaching this from historical, biblical, and ecclesial perspectives. First, I deal with the history of pilgrimage to the shrines of the Korean Catholic Church. Second, I present pilgrimage to these holy lands through the Congregation for Divine Worship and the Discipline of the Sacraments' The Directory on Popular Piety and the Liturgy-Principles and Guidelines. Third, I describe how it is that, from historical and biblical points, pilgrimages are deeply related to the human journey which has to do with salvation, engaging memory, penitence, liturgy and sacraments, and popular devotion. Lastly, I demonstrate how it is that pilgrimage is related to mission, one embodies by an intrinsic desire to live a life of faith. The second chapter is more forced specifically at pilgrim spirituality in conjunction with the definition of pilgrimage in the early Church, the Middle Ages, and the Second Vatican Council. Furthermore, I examine pilgrimage, in light of pilgrimage spirituality, tourism, and theology, highlighting the theological restructuring act which enables the reader to re-illuminate Christian testimony and life. In the third chapter I explain how the establishment of pilgrimage to the sacred places of by the Korean Catholic Church has produced legacy of faith that has been handed down through the faith of the martyrs and the myriad of ancestors of a faith witnessed by worship and service to God. Based on these spiritual aspects, I describe how these sacred places have grown through pilgrimage, a pilgrimage often focused around persecution and martyrdom. Furthermore, I explore the activities of the Suwon Diocese for the promotion of pilgrimage. In particular, for example, guide books which assist the pilgrim in walking to these sacred places in the precincts, Didimgil, make the pilgrimage more enriching. A treatment of modern parish movements to promote the veneration of these saints and martyrs accents their continuing relevance and connection with the grassroots. This chapter is not without its description of more concrete ways of doing pilgrimage, such as that done physically walking, one done with a leader, and the creation of resources to assist pilgrims in furthering their relationship with a God who invites us to participate in mission. Some of my major learnings round out the work.
Today, in many countries around the world, the role of religion in the public sphere is strengthening. This causes the methodological problems of the theory of secularization, which claimed the gradual and irreversible decline of religion. At the same time, the processes of religious revival in societies that have undergone secularization do not lead to the restoration of religion in the forms that preceded it. To denote this state of society, which occurs after secularization, Jürgen Habermas proposed to use the term "post-secular". A number of both foreign and domestic scientists became interested in this issue. But the purposeful study of postsecularity is still in its infancy and is mostly descriptive. In the scientific works devoted to its research, insufficient attention is focused on specific characteristics of postsecular societies. Therefore, there is a need to generalize these characteristics in order to better understand post-secular society. To achieve this goal, the article analyzes some conceptual approaches to the study of postsecularity. These approaches argue that the "return" of religion does not preclude the preservation of a powerful (or even dominant) secularization cluster in society. Post-secularization is a move forward and the creation of a new system characterized by religious freedom, pluralism, competition between different denominations, rather than a return to the traditions of the pre-modern era. In a post-secular society, as the authors of the works analyzed in the article prove, religion has all the opportunities from secular power for its development. At the same time, there is a reduction in the role of religious institutions and the individualization of religious practices, ie the "privatization" of religion, which is an element of secularization. But this "privatization" is significantly different from secularization, because it is not due to coercion, but to pluralism of choice. According to many researchers, a post-secular situation is possible under the condition of ideological pluralism and parity between religious and non-religious people, when each party has the opportunity to propagate its opinion, but does not impose it, when there is no place for privileged and discriminated, but awareness of mutual coexistence. That is, post-secularity is possible only in democratic and legal societies. The post-secular situation is also characterized by religious competition, intensification of missionary work, manifestations of fundamentalism, globalization of religious piety, transformation of religion into a commodity and the emergence (mostly in the West) of the phenomenon used to refer to the term "spirituality". The situation of post-secularism is a situation of uncertainty, when it is not known how the processes of interaction between the secular and the religious will take place in the future, and it is impossible to make any predictions about how stable this situation is. As the analysis carried out in the article shows, the post-secular approach has not become a full-fledged theory, but is perceived mostly as a program of what should be paid attention to, as a certain correction and continuation of the secularization approach. But with its help, scientists are trying to describe religious processes in modern societies. ; Сейчас во многих странах мира происходит усиление роли религии в публичной сфере. Это обуславливает методологических проблемах теории секуляризации, которая утверждала постепенный и необратимый упадок религии. При этом процессы религиозного возрождения в обществах, которые подверглись секуляризации, не приводят к восстановлению религии в тех формах, которые предшествовали ей. Для обозначения такого состояния общества, которое наступает после секуляризации, Юрген Хабермас предложил использовать термин «постсекулярное». Этой проблематикой заинтересовались ряд как зарубежных, так и отечественных ученых. Но целенаправленное изучение постсекулярности еще находится в стадии своего формирования и преимущественно носит дескриптивный характер. В научных трудах, посвященных ее исследованию, недостаточное внимание акцентируется на конкретных характеристиках постсекулярных обществ. Поэтому возникает потребность обобщения этих характеристик с целью более четкого понимания постсекулярного общества. Чтобы достичь этой цели в статье осуществляется анализ некоторых концептуальных подходов к исследованию постсекулярности. В рамках этих подходов утверждается, что «возвращение» религии не отрицает сохранения мощного (или даже доминирующего) секуляризационного кластера в обществе. Постсекуляризация представляет собой движение вперед и создание новой системы, которая характеризуется религиозной свободой, плюрализмом, конкуренцией различных конфессий, а не возвращение к традициям домодерной эпохи. В постсекулярном обществе, как доказывают авторы проанализированных в статье робот, религия имеет все возможности от секулярной власти для своего развития. В то же время происходит уменьшение роли религиозных институтов и индивидуализация религиозных практик, то есть «приватизация» религии, которая является элементом секуляризации. Но эта «приватизация» имеет существенное отличие от секуляризацийной, поскольку она обусловлена не принуждением, а плюрализмом выбора. По мнению многих исследователей, постсекулярная ситуация возможна при условии мировоззренческого плюрализма и паритетных отношений между религиозными и нерелигиозными людьми, когда каждая сторона имеет возможность пропагандировать свое мнение, но не навязывает его, когда нет места привилегированным и дискриминированным, а есть осознание взаимного сосуществования. То есть постсекулярность возможна только в демократических и правовых обществах. Также для постсекулярной ситуации характерны религиозная конкуренция, активизация миссионерской работы, проявления фундаментализма, глобализация религиозного благочестия, преобразования религии в товар и возникновение (преимущественно на Западе) феномена, для обозначения которого используется термин «духовность». Ситуация постсекулярности является ситуацией неопределенности, когда неизвестно, как будут происходить процессы взаимодействия секулярного и религиозного в будущем, и делать какие-то прогнозы относительно того, насколько устойчивой является эта ситуация, невозможно. Как свидетельствует осуществленный в статье анализ, постсекулярный подход не стал полноценной теории, а воспринимается в основном как программа того, на что стоит обратить внимание, как определенная коррекция и продолжение секуляризационного подхода. Но с его помощью ученые пытаются описать религиозные процессы в современных обществах. ; Нині у багатьох країнах світу відбувається посилення ролі релігії публічній сфері. Це зумовлює методологічні проблеми теорії секуляризації, яка стверджувала поступовий і незворотній занепад релігії. При цьому процеси релігійного відродження в суспільствах, які зазнали секуляризації, не призводять до відновлення релігії в тих формах, які передували їй. Для позначення такого стану суспільства, який настає після секуляризації, Юрген Габермас запропонував використовувати термін «постсекулярне». Цією проблематикою зацікавилась низка як зарубіжних, так і вітчизняних учених. Але цілеспрямоване вивчення постсекулярності ще знаходиться в стадії свого формування і переважно носить дескриптивний характер. У наукових працях, присвячених її дослідженню, недостатня увага акцентується на конкретних характеристиках постсекулярних суспільств. Тому виникає потреба в узагальненні цих характеристик з метою більш чіткого розуміння постсекулярного суспільства. Щоб досягти цієї мети у статті здійснюється аналізі деяких концептуальних підходів до дослідження постсекулярності. В рамках цих підходів стверджується, що «повернення» релігії не заперечує збереження потужного (або навіть домінуючого) секуляризаційного кластеру в суспільстві. Постсекуляризація являє собою рух вперед і створення нової системи, яка характеризується релігійною свободою, плюралізмом, конкуренцією різних конфесій, а не повернення до традицій домодерної епохи. У постсекулярному суспільстві, як доводять автори проаналізованих у статті робіт, релігія має всі можливості від секулярної влади для свого розвитку. Водночас відбувається зменшення ролі релігійних інституцій та індивідуалізація релігійних практик, тобто «приватизація» релігії, що є елементом секуляризації. Але ця «приватизація» має суттєву відмінність від секуляризаційної, оскільки вона зумовлена не примусом, а плюралізмом вибору. На думку багатьох дослідників, постсекулярна ситуація можлива за умови світоглядного плюралізму і паритетних стосунків між релігійними і нерелігійними людьми, коли кожна сторона має можливість пропагувати свою думку, але не нав'язує її, коли немає місця привілейованим і дискримінованим, а є усвідомлення взаємного співіснування. Тобто постсекулярність можлива лише в демократичних і правових суспільствах. Також для постсекулярної ситуації характерні релігійна конкуренція, активізація місіонерської роботи, прояви фундаменталізму, глобалізація релігійного благочестя, перетворення релігії на товар і виникнення (переважно на Заході) феномену, для позначення якого використовують термін «духовність». Ситуація постсекулярності є ситуацією невизначеності, коли невідомо, як відбуватимуться процеси взаємодії секулярного та релігійного в майбутньому, і робити якісь прогнози щодо того, наскільки сталою є ця ситуація, неможливо. Як засвідчує здійснений у статті аналіз, постсекулярний підхід не став повноцінною теорією, а сприймається здебільшого як програма того, на що варто звернути увагу, як певна корекція і продовження секуляризаційного підходу. Але з його допомогою науковці намагаються описати релігійні процеси в сучасних суспільствах.
Oggetto della tesi è un ventennio cruciale della storia contemporanea turca, compreso tra il colpo di Stato militare realizzato dalla giunta del generale Kenan Evren il 12 settembre 1980 e la prima vittoria del Partito della Giustizia e dello Sviluppo (AKP) di Recep Tayyip Erdoğan alle elezioni generali del 3 novembre 2002. L'obiettivo è spiegare le premesse, le motivazioni e le dinamiche storico-politiche sia domestiche sia internazionali che, nel corso di tale ventennio, hanno condotto al progressivo declino dell'establishment kemalista e all'affermazione di uno specifico ramo del movimento islamico sulla scena politica, economica e culturale turca. Una simile analisi consentirà di formulare anche delle linee di interpretazione per le vicende attuali, che appaiono strettamente legate a quanto accaduto tra il 1980 e il 2002. La ricostruzione storica dei principali avvenimenti verificatisi nel ventennio si basa sullo studio di fonti primarie e secondarie in massima parte in lingua turca. Tra le prime, è prevalente la documentazione ufficiale (dibattiti parlamentari, programmi di governo, rapporti di commissioni d'inchiesta, documenti di partito, atti processuali, discorsi di personalità politiche, etc.) disponibile negli archivi digitali delle istituzioni turche. Per quanto riguarda le fonti secondarie, si privilegia la storiografia turca più recente e non ancora tradotta in altre lingue. Allo scopo di favorire una comprensione più completa delle dinamiche in esame, accanto alla contestualizzazione storica si offre una riflessione critica su alcuni aspetti significativi di natura maggiormente teorica, riguardanti in particolare l'ideologia kemalista, lo sviluppo dell'islam politico, il rapporto tra religione e secolarismo nel Paese. L'Introduzione chiarisce gli interrogativi e le ipotesi della ricerca, argomentandone tra l'altro la rilevanza rispetto ai recenti fatti di cronaca e alla situazione politica corrente; vengono inoltre presentati lo stato dell'arte, le fonti di riferimento e l'approccio teorico. Nel Capitolo I viene ricostruito il clima antecedente al 1980, discutendo innanzitutto alcune contraddizioni intrinseche dei principi kemalisti e il ruolo dell'Esercito nella vita politica. Successivamente ci si sofferma sul colpo di Stato del 1960, sul memorandum militare del 1971 e sulla crisi economico-politica che ha interessato il Paese negli anni Settanta. Il Capitolo II è dedicato alla trattazione del colpo di Stato del 1980, delle sue cause, delle sue conseguenze e dei provvedimenti imposti dalla giunta militare al potere fino al 1983. In seguito, vengono descritte la trasformazione neoliberale e la graduale liberalizzazione promosse durante il governo decennale di Turgut Özal, leader della Nuova destra turca. Nel Capitolo III viene affrontata l'ascesa dell'islam politico e della borghesia conservatrice in Turchia, riservando un approfondimento al movimento della Visione Nazionale e alla comunità religiosa di Fethullah Gülen. Si ripercorre quindi l'affermazione del Partito islamico del Benessere, fino alla formazione del governo di coalizione affidato a Necmettin Erbakan. Il Capitolo IV si apre con il golpe post-moderno che ha abbattuto il governo di Erbakan e represso il movimento islamico; questo ha quindi intrapreso una fase di rinnovamento, culminata nella fondazione dell'AKP sotto la leadership di Erdoğan (del quale viene fornita una sintetica biografia). La tesi si conclude con la descrizione dello scenario politico risultato dalle elezioni del 2002. In conclusione, verranno offerte delle risposte agli interrogativi di ricerca alla luce di alcune ricorrenze storiche e dei paradigmi politici fondamentali emersi dallo studio del ventennio. In particolare, si propone una lettura non dicotomica del rapporto tra kemalismo e islam politico, che risulta caratterizzato da interazione ed influenza reciproca piuttosto che da conflitto e opposizione. Tale rapporto può essere meglio compreso nella cornice della sostanziale continuità dell'autoritarismo nei regimi politici turchi post-1980. Come prospettiva di ricerca futura, verrà suggerito uno studio dell'era dell'AKP in un'ottica di comparazione e di continuità storica con il ventennio cruciale. ; THE DECLINE OF KEMALISM AND A NEW FACE OF POLITICAL ISLAM. TWENTY CRUCIAL YEARS IN TURKEY'S HISTORY: 1980-2002. The present dissertation focuses on twenty crucial years of contemporary Turkey's history, between the 12th September 1980 military coup d'état staged by General Kenan Evren's junta and the first victory of Recep Tayyip Erdoğan's Justice and Development Party (AKP) in the 3rd November 2002 general elections. It aims to explain the background, motivations, historical and political dynamics (both domestic and international) underlying the gradual decline of the Kemalist establishment and the rise of a specific branch of the Islamic movement on the political, economic and cultural stage of Turkey during those twenty years. Such an analysis makes it also possible to draw some guidelines to understand the current circumstances, being these closely linked to what happened between 1980 and 2002. The historical reconstruction of the main events occurred during the crucial twenty years relies on primary and secondary sources that are mostly in Turkish language. Among the first, official documentation prevails (parliamentary debates, governments programs, reports by parliamentary committees of enquiry, party manifestos, procedural documents, statements made by Turkish authorities, etc.); such documentation is largely available in the digital archives of Turkish institutions. As regards the secondary sources, more recent and still untranslated Turkish historiography is preferred. Along with the historical context, a critical comment is given on some significant aspects, which are more theoretical and mainly concern the Kemalist ideology, the development of political Islam, the relationship between religion and secularism in Turkey. This should provide a deeper understanding of the research objects. The Introduction explains the research questions and hypotheses, arguing their relevance with reference to the recent events and ongoing political issues of the country. The literature review, sources and theoretical approach are presented too. The Chapter I describes the situation before 1980. First, it discusses some contradictions inherent in the Kemalist principles and the role of the Army in Turkish politics. Then, it looks in more detail at the 1960 coup, the 1971 military memorandum, the economic and political crisis afflicting the country throughout the 1970s. The Chapter II analyses the 1980 coup, its roots, its consequences, and the measures implemented by the military junta in power until 1983. Subsequently, it traces the history of the neoliberal transformation and the gradual liberalization promoted by Turgut Özal, the leader of Turkish New Right who ruled for ten years. The Chapter III deals with the upsurge of political Islam and conservative bourgeoisie in Turkey, with a focus on the National Outlook movement and the religious community of Fethullah Gülen. It also illustrates the rise of the Islamic Welfare Party, until the creation of a coalition government led by Necmettin Erbakan. The Chapter IV begins with the post-modern coup that overthrew Erbakan's government and repressed the Islamic movement; consequently, the latter entered a phase of regeneration culminating in the establishment of AKP under the leadership of Erdoğan (whose short biography is also included). The dissertation ends with a description of the political landscape resulting from the 2002 elections. In conclusion, answers to the research questions are provided under the light of some recurring historical patterns and fundamental political paradigms, which emerged from the crucial twenty years. In particular, it is argued that the relationship between Kemalism and political Islam is characterized by interaction and reciprocal influence, rather than conflict and dichotomous opposition. Such a relationship can be better understood in the framework of the substantial continuity of authoritarianism in the post-1980 political regimes in Turkey. As a perspective for future research, it is suggested to study the AKP era in terms of comparison and historical continuity with the crucial twenty years.
Contemporary hostility towards Muslims at the global level and the consolidation of Islam in the geopolitical context as an anachronic alterity to the West cannot be understood without addressing the dynamics of the LGBTQ globalization framework. Although this hostility has so far encompassed very diverse areas like the compatibility of Islam with democracy, the regulation of the visibility of Islam in the public space, and the institutionalization of Islam and its relation to immigration, currently there has been an intensification of a praxis of control over some Muslim subjects by contemporary nation-states. These practices have been accompanied by a certain rhetoric on antiterrorism, securitization, nationalism and patriotism, where the LGBTQ question has played a fundamental role. This phenomenon highlights the emergence of a specific form of Islamophobia—referred to as 'queered Islamophobia' in this article—related to what Puar (2007) coined as 'homonationalism' more than a decade ago to denounce an aspect of modernity marked by a convergence between diverse state practices, transnational LGBTQ politics and the emergence of new Islamophobic discourses nourished by the neoliberal instrumentalization of LGBTQ. The homonationalist logic is underpinned by a culturalist discourse that promotes a dichotomous view of the world, where the West —modern, secular and LGBTQ friendly— finds itself face to face with its alter ego —orientalized, anachronistic, Islamic fundamentalist and LGBTQ phobic. This confrontation becomes effective through the transnational production of two antagonistic subjects. National homosexual subjects can only exist outside the limits of religion embodying agency and resistance, and their national legitimacy is done at the expense of their depoliticization and their participation in the subalternization discrimination and criminalization of Muslim sexual-racial subjects. They, in turn, embody neo-Orientalist ideas that link Islam with a lack of agency, depravity and/or sexual repression and LGBTQ phobia, and seem to be invariably evaluated through the lens of LGBTQ Western neoliberal secularism. The theoretical construction of Muslim sexual-racial subjects and so-called Muslim homophobia is, at this time, central to debates on values and securitization in the West and is used to justify repressive antiterrorist measures within Western nation-states (Haritaworn, 2008). Hostility towards gender and sexual diversity connected to Islam and/or Muslims has been conceptualized in different ways. Authors like Abraham (2010) refer to it as hegemonic Muslim homophobia, while Massad (2008) categorizes it as Islamic resistance to Western imperialism. In either case, it seems clear that the assumption of religiosity, in the Geertzian (1966) sense, constitutes a determining element when defining what a Muslim is —or is not— and explains their attitudes towards LGBTQ (Rahman, 2014). The problem is particularly acute considering the urgent need to address LGBTQ phobia as a compendium of geographical, cultural, sociopolitical, economic and legislative factors that goes beyond the strictly religious question. Indeed, the current rejection towards LGBTQ based on traditionalist interpretations of Islam —'Islamicate LGBTQ phobia' in short— and the growing institutionalized repression against sexual and gender minorities in Islamicate nation-states are part of a problem with many elements that cannot be understood without addressing some issues. Firstly, the relationship between gender and sexual diversity in relation to the Islamic tradition is complex. The second question concerns the influence of colonialization and neocolonialization on the gradual transformation of the traditional forms of sex/gender diversity that developed in the historic lands of Islam, as well as on social perception and the legislation adopted regarding these forms in the aforementioned states. The emergence of sexual liberation movements in the United States and Europe in the 1970s entailed an ongoing process of homosexualization (Roscoe, 1997) through which contemporary globalized LGBTQ categories have spread around the world (Rao, 2015). When combined with the rise of Islamic fundamentalism and the emergence of Islamicate nation-states, this process has constituted a threat to the continuity of the traditional forms of sex/gender dissidence. This phenomenon would not have been possible without the construction of an invented tradition of Muslim homophobia that is being instrumentalized both in the West—through the disciplinary apparatus of nation-states—and in Muslim-majority countries—through certain forces linked to Islamic fundamentalism—with the common purpose of legitimizing control over the internal order of the societies of both frameworks (Rahman, 2015). The main objective of this article is to review the state of the art of Islam in LGBTQ globalization by looking at the specific historical forms in which knowledge linked to each of these two axes is constituted, as well as the social practices, forms of subjectivities and power relations inherent to such knowledge from the point of view of surveillance, control and banishment strategies. This exercise will be materialised through the analysis of the two hegemonic oppositional positions of Islam and gender and sexual diversity—one of Islamicate LGBTQ phobia and the other of queered Islamophobia—through which Muslims in general and LGBTQ Muslims in particular are subalternized, discriminated against and criminalized today both in the West and in Muslim-majority countries. To that end, the present article proposes a queer approach that aims to contributes to international studies—and the contemporary debates within them—in which LGBTQ issues in relation to Islamic tradition are largely missing. In this regard, while the connections between race, ethnicity, religion, religion, class, gender, sexuality, state and nation have been addressed by certain disciplines of the social sciences, there is still reluctance to take queer contributions into account and, even more so, to frame them within the umbrella of the recently named field of Queer International Relations (Weber, 2016). For the purpose of this work, and without wishing to provide here a specific definition of a queer approach, what is really at stake in any queer research is not so much a specific methodological proposal, but rather a substantial political commitment to place gender and sexuality at the forefront of social science analysis, challenging, in so doing, the hegemonic orders denounced in their research. The queer approach is understood here, therefore, in the sense of moral and political commitment and counter-hegemonic denunciation, rather than in terms of disloyalty to conventional academic methods to which certain queer theorists refer. The article is structured in four sections: introduction, theoretical-methodological approach, discussion and conclusions. The introductory section clarifies from a critical anthropological perspective the relevance of the reconceptualization of religion as a category of analysis when approaching the study of Islam. The section on theoretical and methodological approach reflects on the implications of putting queer studies and international relations in conversation. The first discussion heading, focusing on Islamicate LGBTQ phobia, reflects on the relationship between sexual and gender dissidences, Islamic tradition and Muslim identity, as well as on the influence of colonization and neo-colonization on the current state of these dissidence within Muslim-majority countries. The second discussion heading, dealing with queered Islamophobia, delves into the framework of homonationalism and the consolidation of LGBTQ as a requirement for access to citizenship and as a civilizational marker of Muslim otherness. Finally, I present some brief conclusions and outline some possible future lines of research. ; El objetivo de este artículo es la elaboración de un estado de la cuestión sobre el islam en el marco de la globalización LGBTQ atendiendo a las formas históricas específicas en que se constituye el conocimiento vinculado a cada uno de estos dos ejes, además de las prácticas sociales, las formas de subjetividad y las relaciones de poder inherentes a tales conocimientos desde el punto de vista de las estrategias de vigilancia, control y prohibición. Este trabajo se ha llevado a cabo a través del análisis de las dos posiciones hegemónicas de oposición entre islam y diversidad sexual y de género —una, de LGBTQfobia islamizada, la otra, de islamofobia queerizada— sobre la base de las cuales las personas musulmanas, incluyendo las LGBTQ, son subalternizadas, discriminadas y criminalizadas en la actualidad, tanto en Occidente como en los países de mayoría musulmana. Este trabajo propone un enfoque queer a través del cual poner en conversación las Relaciones Internacionales y los estudios transnacionales y/o globales queer en torno a las conexiones contemporáneas entre raza, religión, clase, género, sexualidad, estado y nación desde un compromiso de denuncia contrahegemónica. Con el fin de profundizar en todas estas cuestiones el artículo está estructurado en cuatro secciones: introducción, enfoque teórico-metodológico, dos epígrafes de desarrollo y conclusiones. El apartado introductorio clarifica, desde una perspectiva antropológica crítica, la pertinencia de la reconceptualización de la religión como categoría de análisis a la hora de abordar el estudio del islam. El primer epígrafe de desarrollo, centrado en la LGBTQfobia islamizada, analiza los múltiples elementos geográficos, culturales, sociopolíticos, económicos y legislativos que componen esta problemática. El segundo epígrafe de desarrollo, dedicado a la islamofobia queerizada, profundiza en el ensamblaje del homonacionalismo y constata la consolidación de lo LGBTQ en tanto que requisito de acceso a la ciudadanía y como marcador civilizacional de la alteridad musulmana. Finalmente, en el apartado de conclusiones, se presenta un resumen de los resultados del trabajo y se pincelan algunas posibles futuras líneas de investigación.
The Democratic Party (Demokrat Parti, DP) period between 1950 and 1960 is arguably the most controversial and least studied period of modern Turkish history. Scholarly study of the period has been significantly influenced by dichotomous views that remain quite dominant at the popular and political levels even today. The DP's takeover of power in 1950 is seen either as a counterrevolution as a result of which the most valuable achievements of the single-party period of 1923 to 1945, such as secularism, were reversed, or else as a popular uprising in which the authentic spokespeople of the will of the nation finally replaced the republican elites. Calling this dichotomy a "perception rupture," in this book, which is primarily a study of peasants, Sinan Yıldırmaz avoids this problem via meticulous analysis of the existing scholarship and data. His decision to extend the period under examination so as to cover the years from 1945 to 1960 is also a wise choice, as in this way he is able to stress not only the ruptures but also the continuities between the Republican People's Party (Cumhuriyet Halk Partisi, CHP) and the DP. The postwar years in Turkey were a period in which peasants became more visible, ultimately emerging as important social and political actors. Yıldırmaz follows this increasing prominence of peasants through four areas that correspond to the core chapters of the book: sociological studies of the countryside; urban areas in relation to peasant migration; politics; and literature. While the increasing visibility and empowerment of peasants in postwar Turkey has long been recognized, Yıldırmaz revises several of the prevalent arguments on this subject. Indeed, there has been a protracted debate about the very definition of peasantry, with several approaches—Marxist, Weberian, and moral economy—offering different criteria. Yıldırmaz chooses not to enter into the discussion about who the peasant is, instead adopting a minimalist definition of peasantry that simply includes within the term all village dwellers (p. 40). Although this choice can certainly be criticized on analytical grounds, it does provide the author with considerable flexibility to cover a wide range of people, localities, and practices in connection with rural cultivators. In Chapter 1, Yıldırmaz traces back to the late nineteenth-century Ottoman Empire the different schools of sociology that competed in the field of rural sociology, showing that, from the 1940s on, the two main rivals in this field were the LePlay-Prince Sabahaddin school on the one hand, and American sociology on the other. The author argues that, despite their differences, the two schools later converged into a single perspective that was developmentalist in nature. This perspective sought a "real" picture of the peasantry, presented underdevelopment as the greatest problem facing this group, and offered "scientific" solutions aimed at promoting rural development (pp. 49–50). Yıldırmaz attributes the convergence of these different sociological approaches to the peasant question to the influence of the modernization theory on Turkish rural sociology, and for this reason the chapter also includes a rather lengthy discussion of the modernization perspective. In Chapter 2, Yıldırmaz moves on to the complex economic and spatial relations between the rural and the urban in Turkey. It is here that the author is most critical of the existing literature and the book is at its most revisionist. By 1960, around half of the inhabitants of large cities in Turkey lived in the shantytowns known as gecekondu, and so not surprisingly gecekondus, as well as the rural-to-urban migration that was the main cause for their proliferation, have become one of the most widely discussed issues in sociology and urban studies relating to Turkey. Most studies on rural migration have determined that the main factor driving peasants to cities was mechanization and the detrimental effects it had on, especially, landless peasants and sharecroppers. Yıldırmaz, however, challenges this model by means of a careful reexamination of the literature as well as the data. His claim is that the main source of migration was actually smallholders, and he shows that rural-to-urban migration did not actually intensify in Çukurova and southeastern Anatolia, areas where sharecropping was dominant (p. 86). Moreover, mechanization also led to other outcomes, such as the cultivation of new land by landless peasants. In this chapter, the author has much to say about urban studies, criticizing the bulk of the urban studies literature of the period and subsequent decades for its lack of sensitivity to the complexities of rural life and for opting for simplistic explanations, such as linking migration directly and exclusively with mechanization in order to account for migration to cities. The book's treatment of the involvement of peasants in politics in Chapter 3 is equally rich and thorough, if somewhat less critical of the existing scholarship. That the onset of the multiparty parliamentary system in Turkey following World War II led to the empowerment of the peasants in representative democracy is well known, but Yıldırmaz undertakes an especially thorough investigation of the repercussions of this phenomenon. As he points out (p. 133), while voting was the most important form of action linking peasants to politics, it was by no means the only one: from coffeehouses to popular journals targeting peasants, the countryside was in fact highly politicized, in some cases even leading to the partisan politicization of village headman elections (p. 138). In one such case, the February 1947 headman elections in Arslanköy, near the city of Mersin, turned so violent as to become a nationwide issue. Analyzing this particular incident in detail, the author convincingly argues that this seemingly minor event in fact reveals peasants' changing perception of freedom and their expectations of reciprocity, as well as attesting to how the rule of law became a tool in the hands of politicians, especially those in the DP. With the multiparty elections, and given the sheer fact that the majority of the population lived in the countryside, peasants became indispensable to the political system after 1945, and as the Arslanköy case revealed, the peasants themselves were actually aware of this. As examined in Chapter 4, the birth of a new literary genre called "village literature" also made peasants more "real" and visible in the tumultuous period between 1945 and 1960 (p. 203). One of the most common themes in the politics of this era, one that was shared by both the DP and the CHP, was anti-communism, and exactly how a literary movement with strong egalitarian overtones and an overtly critical view of existing class relations in the countryside was able to thrive in such an atmosphere begs an explanation. In this chapter, Yıldırmaz points out two factors behind this: first, the initially sympathetic attitude of the DP (p. 211), and second, the emergence of a generation of writers originally from villages and often educated in village institutes (köy enstitüleri) (p. 216). The book has a couple of shortcomings. One of these is related to style and seems to be a result of the difficulties involved in converting a dissertation into a monograph: parts of the book, for example, are far from being succinct, and there are some unnecessarily lengthy quotations from secondary sources, as well as certain repetitions. The other problem concerns the author's treatment of the single-party period. In marked contrast with his nuanced analysis of the 1945–1960 period, in treating the first decades of the republic the author relies on the conventional literature, and in so doing seems to reproduce some of its problems. One can see this, for instance, in references to the "populist-peasantist" discourse of the single-party government, or when the village coffeehouses of the single-party period are contrasted with those of the period of DP rule. While the author's attempt to establish continuity by tackling coffeehouses as political spaces par excellence from Ottoman times all the way through to the DP period is commendable, the book nevertheless presents a rather implausible picture of full state control over village life during the single-party era in order to better underline the differences between DP rule and earlier CHP governments. In general, there is an emerging scholarly literature on the period of single-party rule that questions the conventional picture of the CHP government as an all-powerful and internally fully coherent apparatus that was largely detached from the masses. 1 Yıldırmaz hardly engages with this new understanding of that period, and as a result the book is less nuanced and less "creative" when dealing with the republic prior to the year 1945. Of course, the book is concerned with the postwar years, and so the problem with the approach to the single-party period does not constitute a major weakness. Setting the task of revisiting the question of the peasantry during the crucial period of 1945–1960, the book is successful in handling the different social, cultural, and political issues that involved the Turkish peasantry during this period. The author does not assume familiarity on the part of readers, and so he patiently summarizes debates even about topics that are not directly part of the book's core subject matter. This choice makes the book particularly accessible to those who are not familiar with Turkish political history, the peasantry, or some of the theoretical debates these topics entail. Focusing on four areas where peasants became unmistakably more visible and influential in the postwar years—namely, sociological studies, urban areas, politics, and literature—and taking a bold and revisionist approach to most of the conventional assumptions about this era, Yıldırmaz's book represents a major contribution to the study of the Turkish peasantry, which until recently constituted a majority of the population, as well as of Turkish politics, in which rural dwellers came to play a crucial role after World War II.
Our motivation for writing this synthesis is the personal and collective trauma caused by a new wave of attacks in France in 2015 and their aftershocks in Belgium, Germany and Great Britain. These dramatic events have rekindled important professional and existential questions worth consideration. They encouraged thinking anew about the aims and functioning of the educational institutions in which we are involved.Our research question therefore starts from an appreciation of a contemporary humanity and state of the world that seem distant from what would have been hoped for amid immense modern technological advances, for instance massive access to information and to primary education . The working hypothesis is that the ontological dimension would certainly already be present in the educational curricula and the common core, but that it would be exercised unconsciously, even repressed, which would have the effect of slowing down the emergence of responsible individuals able to act positively toward themselves, others and the planet. The objective is therefore to try to better understand and support, in view of realizing this goal, the multi-referential process of our humanization, as long as, as the Renaissance humanist Erasmus once said: "We are not born human, but rather become human". The main theoretical frameworks and concepts that we mobilize to build this work and our proposals in Education and Training Sciences are based on three fields. First, Transdisciplinarity (complex thinking , systems of systems and consciousness ). Then, transpersonal psychology (on issues of freedom, responsibility and ethics). Finally, Digital Humanities, from technological artifacts and educational technologies , to technontology .In the form of insets, we will regularly report moments from our "life story", thus inserting us into the current of biographisation , as evidence of the evolution of our own journey.In the first part, we work on the construction of a hypothetico-deductive ontological model of Being, taking into account the human condition in its spatiotemporal context – Being as it unfolds in time and space – to understand how this model functions in terms of rooting, need, capacity, desire, surpassing etc. We represent man by a metaphorical schema, called "structure-temple", comprising seven parts. The pedestal of the building symbolizes its affiliation with the "anthropological / cultural" context of birth, currently the Anthropocene (which begins with the transformative action of sustainable human action on the planet, mainly because of its technical actions) (Wallenhorst, 2019). The first column expresses the "physical / biological / energy" dimension; the second, the "emotional / sensitive" part; the third, the "mental / cognitive"; the fourth, the "groupal / social"; and the fifth, the "axiological / existential / (post) metaphysical". The pediment is the "aperture / ontological" headdress of the ensemble, which invites an optimistic conclusion according to the maxim of the Greek temple of Delphi attributed to Socrates: "Know thyself and you will know the universe and the gods".We then analyse this approach through two temporal dimensions: the big history or long cosmic history from the big bang to the creation of our planet and the development of the biosphere, as well as the ephemeral human life during which each of us will try to accomplish an "involved project" . A third timeless dimension completes them: the life of the spirit. We observe the evolutionary dynamics of the temple-structure thanks to the complementarity that it achieves with the logic of the included third and the "Hidden Third", as well as its non-reductionist character. This model is fractal because it tends toward intra-infinity, and holographic because it is multilayered. It builds a system of "cosmodern" equilibrium, testifying to the historical epistemological separation between the world of subjects and that of the objects it brings together through the theory of "Transreality" . Ultimately, it proposes to surpass an apparent dichotomy by adopting a non-dual approach intended to be effective through the "project approach" .We thus develop a model that could be useful for an ontoformation . The action links updated in the temple-structure by the exercise of the thirds (included and hidden) can be mobilized in the "essence" of the teacher's practice. The teacher must be able to evaluate his or her professional "situated action", which we would evaluate in the context of time (Pedestal and Columns) and in the "vertical" dimension of the whole structure (From Pedestal to Pediment). This approach would shift the quasi-unidirectional binary master-student relationship in the exclusive application of the programs to a dynamic sensitive process of a ternary relationship through the mobilization of the structure-temple tool, for evaluative and then truly educational purposes, as much for the position of the master as for that of the pupil. This holistic approach integrates educational proposals that can be grouped under the terms self-training and self-co-training: "Training here refers to the vital and permanent process of shaping by interaction between oneself (self), others (socio, hetero, co) and the world (eco). Self-training is then defined as the awareness, understanding and transformation by the subject of this interaction. It is the transformation of the relationship with oneself, with others and with the world" .We therefore seek to examine, through the model of the temple-structure in an educational situation, whether the poles and various elements are invested in a correctness (the right ingredient, at the right time, in an adequate quantity) that avoids imbalances, for example disturbances of other moments of life dedicated to transmission and learning and, more broadly, life outside educational spaces. To deepen this question, we will explore the model in other contexts of learning and other educational situations, such as knowledge and disciplines, practices and pedagogies, educational technologies etc.The second part of the work contextualizes the temple-structure metaphor in the field of education and training. From a harmonious reciprocal approach of a triple development, operated on personal, professional and collective levels, emerges a proposal of "Integrative and Implicative Pedagogy" (P2i). It is anchored in the long history of New Education born in the early twentieth century. Through the technicalized updating of the socioconstructivist project approach, the P2i cultivates the efficient consideration of learners, teachers and third parts (staff, parents and other partners) in all their dimensions. This reflection requires discussing the evolution of the role of the teacher in the acquisition of the fundamental learning of primary school, from "read, write, count" to "respect others", thus passing from quantitative performance to qualitative subtlety. It is a question of anticipating the passage from an "integrative" character of educational objects in all their varieties, to the "integral" dimension of the subjects in formation. The temple-structure metaphor is then presented as a multidimensional project. The research therefore applies to the field of disciplines, peri-, para- and extra-curricular activities as well as cross-cutting issues such as eco-citizenship, empowerment, happiness and well-being, emotion management, positive education etc.The P2i studies the places, the means, the methods and the tools made available to institutions and teachers (philosophical debate, yoga or laical meditation ) to allow a secular approach allowed of spirituality , which is interested in the "life of the mind". As a method of analysis and foresight, it can be mobilized to study any question related to the Sciences of Education and Training, from secularism or evaluation to open access or big data. The temple-structure and the P2i jointly propose a theoretical and practical framework favoring the application of educational "strategies of success" by the establishment of "virtuous circles" while developing our "part of humanity". For example: "class management" x "adapted learning" x "support for personalities" x "learners' skills" x "existential dimension" and so on, situating ourselves in the current of slow education and alternatives approaches to / from education. Then a question emerges: should we be guided, by need or necessity, towards a paradigm shift in education? And if so, what should we strive for?The most important aspect would ultimately be an ability to lead multi-referential lives that are connected with each other, with educational partners, with institutions, in relation to knowledge. Examples abound, especially in the field of active pedagogies. In the manner of design thinking, which manages innovation by synthesising analytical thought and intuitive thought as it mobilizes processes of co-creativity that will involve end-users, or like the operating rules stemming from sociocracy and holacracy (as decision with zero objection, election without self-declared candidates, revocability of mandates). Such examples are an extension of work that emphasizes the spiritual dimension – the opposite of routine. It is therefore essential in teacher training not to develop only professional skills, but rather to promote the development of full-fledged human beings. As if reconciling a posture of legitimacy of the teacher with that of a permission of the student. Without force or manipulation. By focusing on the "educational flow" to better enter in the learning of "content stocks". By putting more freedom in learning while maintaining ethics. With freedom of conscience in the face of ideological approaches between normality and (relative) deviance, between independence and the need for connection. By passing from the class group to the subject group. The learner becomes an actor with the acquisition of autonomy. And when the learner realizes this, it is the beginning of emancipation, which can cause shocks. Because this dynamic in progress can also create resistance, as much for the actors concerned as for the institutions. Because we must first accept the discomfort of these new situations. Accompaniment, integration and inventiveness are practices that facilitate these processes of creation, which must each time be new, in order to prevent falling back into reproducing pre-established models.The third part presents an assessment of our journey as a researcher-practitioner in the form of a reflexive return, with its strong points and its gray areas: the examination of the slow professional and spiritual "drying up" as the technicization of our research after our appointment at the Paris IUFM in 1998; our "revivification" thanks to the action involved in non-institutional teams, the first fruits of the adventure described by the present overview; the misunderstandings of our peers and the difficulties in sharing and pursuing administratively and scientifically our work orientations.This report is completed by a presentation of the research perspectives with our laboratory on the question of the uses of digital education; international collaborations with the National Institute of Informatics (NII) in Japan and the Centro de Tecnologia da Informação (CTI) in Brazil on stress at work; by the continuity of our work in the context of current teaching (integration in the axes of GIS Rreefor-Espe); the continued testing of P2i in teacher training or the deepening of the Culture of Peace. The extent of the engagement in our research community and our actions for the promotion of the discipline of the Sciences of Education and Training are particularly notable in relation to cooperation initiatives with foreign universities for teacher training in Romania (Cluj-Napoca), Spain (Valencia), Russia (Moscow), Ecuador (Chuquipata) and China (Chengdu), through the endorsement of editorial responsibilities as a reviewer, through the organization of scientific meetings, by answering requests for expert opinions…In conclusion, in the era of the Anthropocene, which is characterized by societal and lethal environmental risks for the human species, questioning what constitutes society is now absolutely necessary. Starting from our specialty, education, this problem is tackled by the study of conditions and modalities, a strategy that allows surpassing a mere "doing together" to a true "living together". At the heart of the areas to explore further are secularism and the relationship with religion . As the pedagogue Philippe Meirieu has noted: "'Believing' divides while 'knowing' brings together" . Experience facilitates passing from the first verb to the second. Massification and longer study times seem to go hand in hand with the standardization of training courses. The latter would then risk rejecting the otherness of those who follow them and tend to format them, which would be the opposite of the search for creative solutions that society needs. Finding interest and constructing the "common points" that respect diversity, based on real benevolence, with co-constructed rules, would be a pragmatic solution to consider. Fundamental principles may include but are not limited to: citizenship, partnership, democracy, team and collaborative learning, acceptance of different ideas, small group work, and extended teacher roles beyond traditional disciplines.The apparently intuitive point of convergence between these principles can be seen by taking into account our "common point of humanity" in all its various expressions. And this common point could in turn be guided by a call for a transcendence of each individual "little person", in a transcendence that is necessarily collective. If it were a matter of something informal and unspoken, all would benefit from having it brought to consciousness. Should it not then become a subject of discussion between the stakeholders, in order to encourage more and more the expression of this common point of humanity, so that everyone finds nourishment as needed, while maintaining the broadest possible respect for others and the world? In the tradition of Metagogy Theorem , we would approach a meta-science of education: a scientific and transversal model supported by an integral pedagogical paradigm that would provide a necessary and sufficient space for the ontological and spiritual dimensions.The objective of this research is to participate in the understanding of the question of consciousness and its deployment in human activities (subject / object / project), particularly in educational situations, with intention as the first criterion of analysis. ; Notre motivation à entrer dans l'écriture de cette note de synthèse trouve sa source à la suite du séisme traumatisant personnel et collectif provoqué par une nouvelle vague d'attentats en France en 2015 et par leurs répliques en Belgique, en Allemagne et en Grande-Bretagne. Ces événements dramatiques ont ravivé chez nous des questionnements professionnels et existentiels jusque-là mis de côté faute de lieu et de moment institutionnel dédié pour réfléchir aux finalités et aux fonctionnements des instances éducatives dont nous sommes partie prenante.Notre question de recherche part donc de l'appréciation d'une humanité et d'un état du monde contemporains qui semblent loin d'être à la hauteur qu'auraient laissé espérer les immenses avancées technologiques modernes, parmi lesquelles l'accès à l'information, conjuguées à une éducation primaire dispensée à très grande échelle sur la planète .Une hypothèse est que si la dimension ontologique est d'une certaine façon déjà présente dans les programmes scolaires et dans le socle commun de connaissances, de compétences et de culture de l'école et du collège notamment au travers des humanités et des compétences relationnelles et psycho-sociales, elle s'y exercerait toutefois de façon non ou insuffisamment conscientisée, ce qui amoindrirait ses effets positifs. Cet état de fait, attaché à une sorte de refoulement, aurait pour effet de ralentir la capacité de formation et d'émergence d'une personne qui soit responsable et qui agisse de manière positive envers elle-même, envers les autres et envers la planète. L'objectif poursuivi est donc de chercher à mieux comprendre et à accompagner vers ce but le processus multi-référentiel de notre humanisation au travers de l'éducation, pour autant que, comme l'affirmait déjà Érasme à la Renaissance : « On ne naît pas homme, on le devient ». Les principaux cadres théoriques et les concepts que nous mobilisons pour construire ce travail et nos propositions en Sciences de l'Éducation et de la Formation s'appuient sur trois domaines. D'abord la Transdisciplinarité , avec la pensée complexe , la théorie des systèmes et la question de la conscience . Ensuite la Psychologie Transpersonnelle , sur les questions de liberté, de responsabilité et d'éthique. Enfin les Humanités Numériques, depuis les artefacts technologiques et les technologies éducatives jusqu'à la technontologie (technique plus ontologie).Sous forme d'encarts, nous relaterons régulièrement des moments issus de notre « histoire de vie », nous insérant ainsi dans le courant de la biographisation , en tant que témoignages de l'évolution de notre propre parcours.Dans une première partie, nous travaillons à la construction d'un modèle ontologique hypothético-déductif, « l'être en tant qu'être », en tenant compte de la condition humaine dans son contexte spatio-temporel - « l'être dans le temps de l'être »- pour en comprendre le fonctionnement en termes d'enracinement, de besoin, de capacité, de désir, de dépassement… Nous représentons l'Être humain par un schéma métaphorique, appelé « structure-temple », comprenant sept éléments. Le socle de l'édifice symbolise sa filiation dans le contexte « anthropologique / culturel » de la naissance, actuellement l'anthropocène (qui débute avec l'action transformative durable de l'action humaine sur la planète, essentiellement du fait des agissements techniques et industriels, Wallenhorst, 2019). La première colonne exprime la dimension « physique / biologique / énergétique » ; la deuxième, la part « émotionnelle / sensible » ; la troisième, le « mental / cognitif » ; la quatrième, le « groupal / social » et la cinquième, l' « axiologique / existentiel / (post-)métaphysique ». Enfin, le fronton est la coiffe « ouverture / ontologique » de l'ensemble, qui invite à une conclusion optimiste selon la maxime du temple grec de Delphes attribuée à Socrate : « Connais-toi toi-même et tu connaîtras l'univers et les dieux ».Nous procédons ensuite à une analyse de cette approche au travers de deux dimensions temporelles : la big history ou longue histoire cosmique depuis le big bang jusqu'à la création de notre planète et le développement de la biosphère ainsi que l'éphémère vie humaine durant laquelle chacun tentera d'accomplir son projet « implié » . Une troisième dimension intemporelle les complète : la vie de l'esprit . Nous observons la dynamique évolutive de la structure-temple grâce à la complémentarité qu'elle opère avec les logiques du tiers inclus et du « Tiers Caché », ainsi que son caractère non-réductionniste. Ce modèle est fractal par son caractère intra-reproductible et holographique car multicouche. Il construit un système d'équilibre « cosmoderne » témoignant de la séparation épistémologique historique entre le monde des sujets et celui des objets qu'il réunit par la théorie de la « Transréalité » . Il propose in fine de dépasser cette dichotomie apparente en adoptant une approche non-duelle destinée à être opérante au moyen de la « démarche de projet » .La deuxième partie du travail contextualise la métaphore de la structure-temple dans le domaine de l'éducation et de la formation. À partir d'une démarche en réciprocité harmonieuse d'un triple développement, opéré sur les plans personnel, professionnel et collectif, émerge une proposition de « Pédagogie Intégrative et Implicative » (P2i). Elle procède d'un cadre théorique intégratif et aboutit à un dispositif implicatif ancré dans la longue histoire de l'Éducation Nouvelle dont Philippe Meirieu décèle « les prémices dès le XVIIIème siècle » . Par l'actualisation technicisée de la démarche de projet socioconstructiviste, la P2i cultive la considération efficiente des apprenants, des enseignants et des tiers (personnels, parents et autres partenaires), et ce, dans toutes leurs dimensions. Cette réflexion nécessite de discuter de l'évolution du rôle de l'enseignant dans l'acquisition des apprentissages fondamentaux de l'école primaire, depuis le « lire, écrire, compter » jusqu'au « respecter autrui », passant ainsi de la performance quantitative à la sensibilité qualitative. Il s'agit d'anticiper le passage d'un caractère « intégratif » des objets pédagogiques dans toutes leurs variétés à la dimension « intégrale » des sujets en formation. La métaphore de la structure-temple est alors déclinée comme un projet multidimensionnel. La recherche s'applique donc aussi bien au domaine des disciplines, des activités péri-, para- et extra-scolaires qu'aux questions transversales comme l'éco-citoyenneté, le pouvoir d'agir, le bonheur et le bien-être, la gestion des émotions, l'éducation positive…La P2i étudie les lieux, les moyens, les méthodes et les outils mis à disposition des institutions et des enseignants (débat philosophique, yoga ou encore méditation ) pour permettre une approche laïque autorisée de la spiritualité , qui s'intéresse à la vie de l'esprit. Tenant lieu de méthode d'analyse et de prospective, elle peut être mobilisée pour étudier toute question touchant aux Sciences de l'Éducation et de la Formation, depuis la laïcité ou l'évaluation jusqu'à l'open access ou le big data. La structure-temple et la P2i proposent conjointement un cadre théorique et pratique favorisant l'application de « stratégies de réussite éducatives » par l'instauration de cercles vertueux tout en développant notre part d'humanité. Par exemple des notions pédagogiques ou didactiques comme « la gestion de classe », « les apprentissages adaptés », « l'appui sur les personnalités », « les compétences des apprenants », « la dimension existentielle » etc. tous envisagés et pris en compte simultanément ou à tour de rôle multiplient les effets positifs de chacune de ces dimensions. Nous situant dans le courant de la slow education et des approches alternatives de/à l'éducation, une question, qui pourrait devenir « vive », se fait jour : faudrait-il nous orienter, par besoin ou par nécessité, vers un changement de paradigme éducatif ? Et si oui, vers lequel nous diriger ?La troisième partie présente un bilan de notre trajet de chercheur-praticien sous forme de retour réflexif, avec ses points forts et ses zones d'ombre : l'examen du lent « assèchement » professionnel et spirituel au fur et à mesure de la technicisation de nos recherches après notre nomination à l'Iufm de Paris en 1998 ; notre « revivifiance » grâce à l'action impliquée dans des équipes para-institutionnelles, prémices de l'aventure de cette note de synthèse ; les incompréhensions de nos pairs et les difficultés à partager et poursuivre administrativement et scientifiquement nos orientations de travail…Ce bilan est complété par un exposé des perspectives de recherche au sein de notre laboratoire sur la question des usages du numérique en éducation ; par des collaborations internationales avec le National Institute of Informatics (Tokyo, Japon) et le Centro de Tecnologia da Informação (Campinas, Sao Paolo, Brésil) sur le stress au travail ; par la continuité de nos travaux dans le contexte d'enseignement actuel (intégration dans les axes du GIS Rreefor-Espe) ; la poursuite de la mise à l'épreuve de la P2i dans la formation des enseignants ou encore l'approfondissement de la Culture de Paix. L'ampleur de l'engagement dans notre communauté de recherche et nos actions pour le rayonnement de la discipline des Sciences de l'Éducation et de la Formation s'apprécient notamment par des initiatives de coopération avec des instituts et des universités étrangères de formation des enseignants comme le National Pedagogical College (Cluj-Napoca, Roumanie), le Florida Grup Educatiu (Valencia, Espagne), la Moscow City University (Russie), l'Universidad Nacional de Educación (Chuquipata, Équateur) et l'École Normale de Chengdu (Chine) ; par la prise de responsabilités éditoriales dans des revues relevant de la section ; par l'organisation de rencontres scientifiques ; par la réponse à des demandes d'expertises nationales et internationales…En conclusion, il ressort que l'objectif de cette recherche est de participer à la compréhension de la question de la conscience et de son déploiement dans les activités humaines (sujet/objet/projet), et particulièrement en situation éducative, avec l'intention pour premier critère d'analyse.
Our motivation for writing this synthesis is the personal and collective trauma caused by a new wave of attacks in France in 2015 and their aftershocks in Belgium, Germany and Great Britain. These dramatic events have rekindled important professional and existential questions worth consideration. They encouraged thinking anew about the aims and functioning of the educational institutions in which we are involved.Our research question therefore starts from an appreciation of a contemporary humanity and state of the world that seem distant from what would have been hoped for amid immense modern technological advances, for instance massive access to information and to primary education . The working hypothesis is that the ontological dimension would certainly already be present in the educational curricula and the common core, but that it would be exercised unconsciously, even repressed, which would have the effect of slowing down the emergence of responsible individuals able to act positively toward themselves, others and the planet. The objective is therefore to try to better understand and support, in view of realizing this goal, the multi-referential process of our humanization, as long as, as the Renaissance humanist Erasmus once said: "We are not born human, but rather become human". The main theoretical frameworks and concepts that we mobilize to build this work and our proposals in Education and Training Sciences are based on three fields. First, Transdisciplinarity (complex thinking , systems of systems and consciousness ). Then, transpersonal psychology (on issues of freedom, responsibility and ethics). Finally, Digital Humanities, from technological artifacts and educational technologies , to technontology .In the form of insets, we will regularly report moments from our "life story", thus inserting us into the current of biographisation , as evidence of the evolution of our own journey.In the first part, we work on the construction of a hypothetico-deductive ontological model of Being, taking into account the human condition in its spatiotemporal context – Being as it unfolds in time and space – to understand how this model functions in terms of rooting, need, capacity, desire, surpassing etc. We represent man by a metaphorical schema, called "structure-temple", comprising seven parts. The pedestal of the building symbolizes its affiliation with the "anthropological / cultural" context of birth, currently the Anthropocene (which begins with the transformative action of sustainable human action on the planet, mainly because of its technical actions) (Wallenhorst, 2019). The first column expresses the "physical / biological / energy" dimension; the second, the "emotional / sensitive" part; the third, the "mental / cognitive"; the fourth, the "groupal / social"; and the fifth, the "axiological / existential / (post) metaphysical". The pediment is the "aperture / ontological" headdress of the ensemble, which invites an optimistic conclusion according to the maxim of the Greek temple of Delphi attributed to Socrates: "Know thyself and you will know the universe and the gods".We then analyse this approach through two temporal dimensions: the big history or long cosmic history from the big bang to the creation of our planet and the development of the biosphere, as well as the ephemeral human life during which each of us will try to accomplish an "involved project" . A third timeless dimension completes them: the life of the spirit. We observe the evolutionary dynamics of the temple-structure thanks to the complementarity that it achieves with the logic of the included third and the "Hidden Third", as well as its non-reductionist character. This model is fractal because it tends toward intra-infinity, and holographic because it is multilayered. It builds a system of "cosmodern" equilibrium, testifying to the historical epistemological separation between the world of subjects and that of the objects it brings together through the theory of "Transreality" . Ultimately, it proposes to surpass an apparent dichotomy by adopting a non-dual approach intended to be effective through the "project approach" .We thus develop a model that could be useful for an ontoformation . The action links updated in the temple-structure by the exercise of the thirds (included and hidden) can be mobilized in the "essence" of the teacher's practice. The teacher must be able to evaluate his or her professional "situated action", which we would evaluate in the context of time (Pedestal and Columns) and in the "vertical" dimension of the whole structure (From Pedestal to Pediment). This approach would shift the quasi-unidirectional binary master-student relationship in the exclusive application of the programs to a dynamic sensitive process of a ternary relationship through the mobilization of the structure-temple tool, for evaluative and then truly educational purposes, as much for the position of the master as for that of the pupil. This holistic approach integrates educational proposals that can be grouped under the terms self-training and self-co-training: "Training here refers to the vital and permanent process of shaping by interaction between oneself (self), others (socio, hetero, co) and the world (eco). Self-training is then defined as the awareness, understanding and transformation by the subject of this interaction. It is the transformation of the relationship with oneself, with others and with the world" .We therefore seek to examine, through the model of the temple-structure in an educational situation, whether the poles and various elements are invested in a correctness (the right ingredient, at the right time, in an adequate quantity) that avoids imbalances, for example disturbances of other moments of life dedicated to transmission and learning and, more broadly, life outside educational spaces. To deepen this question, we will explore the model in other contexts of learning and other educational situations, such as knowledge and disciplines, practices and pedagogies, educational technologies etc.The second part of the work contextualizes the temple-structure metaphor in the field of education and training. From a harmonious reciprocal approach of a triple development, operated on personal, professional and collective levels, emerges a proposal of "Integrative and Implicative Pedagogy" (P2i). It is anchored in the long history of New Education born in the early twentieth century. Through the technicalized updating of the socioconstructivist project approach, the P2i cultivates the efficient consideration of learners, teachers and third parts (staff, parents and other partners) in all their dimensions. This reflection requires discussing the evolution of the role of the teacher in the acquisition of the fundamental learning of primary school, from "read, write, count" to "respect others", thus passing from quantitative performance to qualitative subtlety. It is a question of anticipating the passage from an "integrative" character of educational objects in all their varieties, to the "integral" dimension of the subjects in formation. The temple-structure metaphor is then presented as a multidimensional project. The research therefore applies to the field of disciplines, peri-, para- and extra-curricular activities as well as cross-cutting issues such as eco-citizenship, empowerment, happiness and well-being, emotion management, positive education etc.The P2i studies the places, the means, the methods and the tools made available to institutions and teachers (philosophical debate, yoga or laical meditation ) to allow a secular approach allowed of spirituality , which is interested in the "life of the mind". As a method of analysis and foresight, it can be mobilized to study any question related to the Sciences of Education and Training, from secularism or evaluation to open access or big data. The temple-structure and the P2i jointly propose a theoretical and practical framework favoring the application of educational "strategies of success" by the establishment of "virtuous circles" while developing our "part of humanity". For example: "class management" x "adapted learning" x "support for personalities" x "learners' skills" x "existential dimension" and so on, situating ourselves in the current of slow education and alternatives approaches to / from education. Then a question emerges: should we be guided, by need or necessity, towards a paradigm shift in education? And if so, what should we strive for?The most important aspect would ultimately be an ability to lead multi-referential lives that are connected with each other, with educational partners, with institutions, in relation to knowledge. Examples abound, especially in the field of active pedagogies. In the manner of design thinking, which manages innovation by synthesising analytical thought and intuitive thought as it mobilizes processes of co-creativity that will involve end-users, or like the operating rules stemming from sociocracy and holacracy (as decision with zero objection, election without self-declared candidates, revocability of mandates). Such examples are an extension of work that emphasizes the spiritual dimension – the opposite of routine. It is therefore essential in teacher training not to develop only professional skills, but rather to promote the development of full-fledged human beings. As if reconciling a posture of legitimacy of the teacher with that of a permission of the student. Without force or manipulation. By focusing on the "educational flow" to better enter in the learning of "content stocks". By putting more freedom in learning while maintaining ethics. With freedom of conscience in the face of ideological approaches between normality and (relative) deviance, between independence and the need for connection. By passing from the class group to the subject group. The learner becomes an actor with the acquisition of autonomy. And when the learner realizes this, it is the beginning of emancipation, which can cause shocks. Because this dynamic in progress can also create resistance, as much for the actors concerned as for the institutions. Because we must first accept the discomfort of these new situations. Accompaniment, integration and inventiveness are practices that facilitate these processes of creation, which must each time be new, in order to prevent falling back into reproducing pre-established models.The third part presents an assessment of our journey as a researcher-practitioner in the form of a reflexive return, with its strong points and its gray areas: the examination of the slow professional and spiritual "drying up" as the technicization of our research after our appointment at the Paris IUFM in 1998; our "revivification" thanks to the action involved in non-institutional teams, the first fruits of the adventure described by the present overview; the misunderstandings of our peers and the difficulties in sharing and pursuing administratively and scientifically our work orientations.This report is completed by a presentation of the research perspectives with our laboratory on the question of the uses of digital education; international collaborations with the National Institute of Informatics (NII) in Japan and the Centro de Tecnologia da Informação (CTI) in Brazil on stress at work; by the continuity of our work in the context of current teaching (integration in the axes of GIS Rreefor-Espe); the continued testing of P2i in teacher training or the deepening of the Culture of Peace. The extent of the engagement in our research community and our actions for the promotion of the discipline of the Sciences of Education and Training are particularly notable in relation to cooperation initiatives with foreign universities for teacher training in Romania (Cluj-Napoca), Spain (Valencia), Russia (Moscow), Ecuador (Chuquipata) and China (Chengdu), through the endorsement of editorial responsibilities as a reviewer, through the organization of scientific meetings, by answering requests for expert opinions…In conclusion, in the era of the Anthropocene, which is characterized by societal and lethal environmental risks for the human species, questioning what constitutes society is now absolutely necessary. Starting from our specialty, education, this problem is tackled by the study of conditions and modalities, a strategy that allows surpassing a mere "doing together" to a true "living together". At the heart of the areas to explore further are secularism and the relationship with religion . As the pedagogue Philippe Meirieu has noted: "'Believing' divides while 'knowing' brings together" . Experience facilitates passing from the first verb to the second. Massification and longer study times seem to go hand in hand with the standardization of training courses. The latter would then risk rejecting the otherness of those who follow them and tend to format them, which would be the opposite of the search for creative solutions that society needs. Finding interest and constructing the "common points" that respect diversity, based on real benevolence, with co-constructed rules, would be a pragmatic solution to consider. Fundamental principles may include but are not limited to: citizenship, partnership, democracy, team and collaborative learning, acceptance of different ideas, small group work, and extended teacher roles beyond traditional disciplines.The apparently intuitive point of convergence between these principles can be seen by taking into account our "common point of humanity" in all its various expressions. And this common point could in turn be guided by a call for a transcendence of each individual "little person", in a transcendence that is necessarily collective. If it were a matter of something informal and unspoken, all would benefit from having it brought to consciousness. Should it not then become a subject of discussion between the stakeholders, in order to encourage more and more the expression of this common point of humanity, so that everyone finds nourishment as needed, while maintaining the broadest possible respect for others and the world? In the tradition of Metagogy Theorem , we would approach a meta-science of education: a scientific and transversal model supported by an integral pedagogical paradigm that would provide a necessary and sufficient space for the ontological and spiritual dimensions.The objective of this research is to participate in the understanding of the question of consciousness and its deployment in human activities (subject / object / project), particularly in educational situations, with intention as the first criterion of analysis. ; Notre motivation à entrer dans l'écriture de cette note de synthèse trouve sa source à la suite du séisme traumatisant personnel et collectif provoqué par une nouvelle vague d'attentats en France en 2015 et par leurs répliques en Belgique, en Allemagne et en Grande-Bretagne. Ces événements dramatiques ont ravivé chez nous des questionnements professionnels et existentiels jusque-là mis de côté faute de lieu et de moment institutionnel dédié pour réfléchir aux finalités et aux fonctionnements des instances éducatives dont nous sommes partie prenante.Notre question de recherche part donc de l'appréciation d'une humanité et d'un état du monde contemporains qui semblent loin d'être à la hauteur qu'auraient laissé espérer les immenses avancées technologiques modernes, parmi lesquelles l'accès à l'information, conjuguées à une éducation primaire dispensée à très grande échelle sur la planète .Une hypothèse est que si la dimension ontologique est d'une certaine façon déjà présente dans les programmes scolaires et dans le socle commun de connaissances, de compétences et de culture de l'école et du collège notamment au travers des humanités et des compétences relationnelles et psycho-sociales, elle s'y exercerait toutefois de façon non ou insuffisamment conscientisée, ce qui amoindrirait ses effets positifs. Cet état de fait, attaché à une sorte de refoulement, aurait pour effet de ralentir la capacité de formation et d'émergence d'une personne qui soit responsable et qui agisse de manière positive envers elle-même, envers les autres et envers la planète. L'objectif poursuivi est donc de chercher à mieux comprendre et à accompagner vers ce but le processus multi-référentiel de notre humanisation au travers de l'éducation, pour autant que, comme l'affirmait déjà Érasme à la Renaissance : « On ne naît pas homme, on le devient ». Les principaux cadres théoriques et les concepts que nous mobilisons pour construire ce travail et nos propositions en Sciences de l'Éducation et de la Formation s'appuient sur trois domaines. D'abord la Transdisciplinarité , avec la pensée complexe , la théorie des systèmes et la question de la conscience . Ensuite la Psychologie Transpersonnelle , sur les questions de liberté, de responsabilité et d'éthique. Enfin les Humanités Numériques, depuis les artefacts technologiques et les technologies éducatives jusqu'à la technontologie (technique plus ontologie).Sous forme d'encarts, nous relaterons régulièrement des moments issus de notre « histoire de vie », nous insérant ainsi dans le courant de la biographisation , en tant que témoignages de l'évolution de notre propre parcours.Dans une première partie, nous travaillons à la construction d'un modèle ontologique hypothético-déductif, « l'être en tant qu'être », en tenant compte de la condition humaine dans son contexte spatio-temporel - « l'être dans le temps de l'être »- pour en comprendre le fonctionnement en termes d'enracinement, de besoin, de capacité, de désir, de dépassement… Nous représentons l'Être humain par un schéma métaphorique, appelé « structure-temple », comprenant sept éléments. Le socle de l'édifice symbolise sa filiation dans le contexte « anthropologique / culturel » de la naissance, actuellement l'anthropocène (qui débute avec l'action transformative durable de l'action humaine sur la planète, essentiellement du fait des agissements techniques et industriels, Wallenhorst, 2019). La première colonne exprime la dimension « physique / biologique / énergétique » ; la deuxième, la part « émotionnelle / sensible » ; la troisième, le « mental / cognitif » ; la quatrième, le « groupal / social » et la cinquième, l' « axiologique / existentiel / (post-)métaphysique ». Enfin, le fronton est la coiffe « ouverture / ontologique » de l'ensemble, qui invite à une conclusion optimiste selon la maxime du temple grec de Delphes attribuée à Socrate : « Connais-toi toi-même et tu connaîtras l'univers et les dieux ».Nous procédons ensuite à une analyse de cette approche au travers de deux dimensions temporelles : la big history ou longue histoire cosmique depuis le big bang jusqu'à la création de notre planète et le développement de la biosphère ainsi que l'éphémère vie humaine durant laquelle chacun tentera d'accomplir son projet « implié » . Une troisième dimension intemporelle les complète : la vie de l'esprit . Nous observons la dynamique évolutive de la structure-temple grâce à la complémentarité qu'elle opère avec les logiques du tiers inclus et du « Tiers Caché », ainsi que son caractère non-réductionniste. Ce modèle est fractal par son caractère intra-reproductible et holographique car multicouche. Il construit un système d'équilibre « cosmoderne » témoignant de la séparation épistémologique historique entre le monde des sujets et celui des objets qu'il réunit par la théorie de la « Transréalité » . Il propose in fine de dépasser cette dichotomie apparente en adoptant une approche non-duelle destinée à être opérante au moyen de la « démarche de projet » .La deuxième partie du travail contextualise la métaphore de la structure-temple dans le domaine de l'éducation et de la formation. À partir d'une démarche en réciprocité harmonieuse d'un triple développement, opéré sur les plans personnel, professionnel et collectif, émerge une proposition de « Pédagogie Intégrative et Implicative » (P2i). Elle procède d'un cadre théorique intégratif et aboutit à un dispositif implicatif ancré dans la longue histoire de l'Éducation Nouvelle dont Philippe Meirieu décèle « les prémices dès le XVIIIème siècle » . Par l'actualisation technicisée de la démarche de projet socioconstructiviste, la P2i cultive la considération efficiente des apprenants, des enseignants et des tiers (personnels, parents et autres partenaires), et ce, dans toutes leurs dimensions. Cette réflexion nécessite de discuter de l'évolution du rôle de l'enseignant dans l'acquisition des apprentissages fondamentaux de l'école primaire, depuis le « lire, écrire, compter » jusqu'au « respecter autrui », passant ainsi de la performance quantitative à la sensibilité qualitative. Il s'agit d'anticiper le passage d'un caractère « intégratif » des objets pédagogiques dans toutes leurs variétés à la dimension « intégrale » des sujets en formation. La métaphore de la structure-temple est alors déclinée comme un projet multidimensionnel. La recherche s'applique donc aussi bien au domaine des disciplines, des activités péri-, para- et extra-scolaires qu'aux questions transversales comme l'éco-citoyenneté, le pouvoir d'agir, le bonheur et le bien-être, la gestion des émotions, l'éducation positive…La P2i étudie les lieux, les moyens, les méthodes et les outils mis à disposition des institutions et des enseignants (débat philosophique, yoga ou encore méditation ) pour permettre une approche laïque autorisée de la spiritualité , qui s'intéresse à la vie de l'esprit. Tenant lieu de méthode d'analyse et de prospective, elle peut être mobilisée pour étudier toute question touchant aux Sciences de l'Éducation et de la Formation, depuis la laïcité ou l'évaluation jusqu'à l'open access ou le big data. La structure-temple et la P2i proposent conjointement un cadre théorique et pratique favorisant l'application de « stratégies de réussite éducatives » par l'instauration de cercles vertueux tout en développant notre part d'humanité. Par exemple des notions pédagogiques ou didactiques comme « la gestion de classe », « les apprentissages adaptés », « l'appui sur les personnalités », « les compétences des apprenants », « la dimension existentielle » etc. tous envisagés et pris en compte simultanément ou à tour de rôle multiplient les effets positifs de chacune de ces dimensions. Nous situant dans le courant de la slow education et des approches alternatives de/à l'éducation, une question, qui pourrait devenir « vive », se fait jour : faudrait-il nous orienter, par besoin ou par nécessité, vers un changement de paradigme éducatif ? Et si oui, vers lequel nous diriger ?La troisième partie présente un bilan de notre trajet de chercheur-praticien sous forme de retour réflexif, avec ses points forts et ses zones d'ombre : l'examen du lent « assèchement » professionnel et spirituel au fur et à mesure de la technicisation de nos recherches après notre nomination à l'Iufm de Paris en 1998 ; notre « revivifiance » grâce à l'action impliquée dans des équipes para-institutionnelles, prémices de l'aventure de cette note de synthèse ; les incompréhensions de nos pairs et les difficultés à partager et poursuivre administrativement et scientifiquement nos orientations de travail…Ce bilan est complété par un exposé des perspectives de recherche au sein de notre laboratoire sur la question des usages du numérique en éducation ; par des collaborations internationales avec le National Institute of Informatics (Tokyo, Japon) et le Centro de Tecnologia da Informação (Campinas, Sao Paolo, Brésil) sur le stress au travail ; par la continuité de nos travaux dans le contexte d'enseignement actuel (intégration dans les axes du GIS Rreefor-Espe) ; la poursuite de la mise à l'épreuve de la P2i dans la formation des enseignants ou encore l'approfondissement de la Culture de Paix. L'ampleur de l'engagement dans notre communauté de recherche et nos actions pour le rayonnement de la discipline des Sciences de l'Éducation et de la Formation s'apprécient notamment par des initiatives de coopération avec des instituts et des universités étrangères de formation des enseignants comme le National Pedagogical College (Cluj-Napoca, Roumanie), le Florida Grup Educatiu (Valencia, Espagne), la Moscow City University (Russie), l'Universidad Nacional de Educación (Chuquipata, Équateur) et l'École Normale de Chengdu (Chine) ; par la prise de responsabilités éditoriales dans des revues relevant de la section ; par l'organisation de rencontres scientifiques ; par la réponse à des demandes d'expertises nationales et internationales…En conclusion, il ressort que l'objectif de cette recherche est de participer à la compréhension de la question de la conscience et de son déploiement dans les activités humaines (sujet/objet/projet), et particulièrement en situation éducative, avec l'intention pour premier critère d'analyse.
The aim of this report is to describe and analyze the embodiment of acceptance and recognition in discourses and practices which address cultural diversity in the Swedish educational system. In order to fulfil this general aim, we study how different categories of practitioners in the Swedish school system, such as teachers, headmasters and union representatives, and other stakeholders, such as civil servants, and representatives of political parties and the civil society, discuss and relate to the claims of recognition put forth by Muslim practitioners and/or policy measures designed to reach the fulfilment of those claims. Two cases are studied: the establishment of Muslim independent schools and the claims to dress veiled in public schools, out forth by Muslim youth. The cases are selected with consideration to a number of circumstances. First, the faith and belief practices of Muslim migrants have been debated on a large scale in Swedish media during the last decade, as in many other West European and North American countries. It is quite common that these practices has been put under scrutiny, and subjected to extensive critique. The attention paid to Muslim belief practices and institutions has also reached Muslim denominational schools and the practice of Burqa and Niqab. The establishment of denominational schools during the last two decades, whether Islamic or not, has also received a lot of attention, in mainstream media as well as in debates on education policy. For instance, a number of political parties have voiced demands to keep down the number of Islamic denominational schools. Second, Muslim migrants has, according to a number of studies, been subjected to direct and indirect discrimination. Whether this discrimination primarily is religious to its nature, or ethnic, and hence targeting their ethnic identity, is not always concluded, but the extensive negative attention mentioned above suggests that the scope of religiously motivated discrimination is either predominant or on the rise. The enactment of Muslim belief practices is not infrequently obstructed. For example, the construction of Mosques does seldom take place in silence; frequent and high-pitched voices of rejection and disapproval are common, and when the buildings once are completed, the congregations receive numerous threats and insults. The opposition is evident, and two mosques have been burned down. Moreover, women wearing burqa or niqab report being harassed in public. Apart from the lack of recognition and acceptance in religious matters, the prevalence of discriminatory mechanisms might also obstruct the access to welfare services and the entry to the labour market. This report consists of two cases studies, which relies solely on qualitative data. The main part of the empirical material consists of interviews with 13 persons – three teachers, three headmasters, two union representatives, two civil servants, one jurist, one imam and one representative of a political party. The interviews are used as a source for both cases. As additions to interviews, we have collected newspaper articles, memos from public authorities, bills introduced to the parliament, debates on commentary fields in web-edition of newspapers, et cetera. Being a minor study, it is necessary to make some reservations concerning the reliability of our material. Thus, it is difficult to determine whether or not it is possible to make generalizations from our material, thus asserting that the viewpoints found in our material are overlapping with or similar to the attitudes of other teachers, headmasters et cetera. In sum, a number of disadvantages with the establishment of Islamic denominational schools are expressed. They are allegedly divisive, both culturally and socially, and the quality of their instructions is supposed to be inadequate, in relation to the standards explicated in the national curriculum and syllabi. If the attitudes found in this study is spread all over Sweden, it could reasonable be said that Muslim schools are met by suspicion. Still, few calls for shutting down of these schools are voiced. It seems that the Muslim denominational schools are tolerated in a literal sense: it is accepted, sometimes pragmatically, but not liked. On the other hand, it could be said that the provision of a juridical and institutional space for religious minorities to establish denominational schools is part of politics of recognition; i.e. an educational policy which, under auspicious circumstances might provide the means for religious minorities to receive respect as equal and gain admission as normal. It must also be noted that the some of the objections to the existence of denominational schools implicitly and explicitly related to some central notions in Swedish educational policy. The notion of equivalence is a keyword in this context, and signifies on the one hand a demand for abidance by the national curriculum and syllabi, and on the other a priority of equalizing measures over freedom of choice. The equalizing and integrative objectives of the compulsory school project seem to be vital, but the quest for recognition of minority beliefs systems is circumscribed. Thus, the reproduction of "demos" is given priority over the recognition of "ethnos". As such, the notion of "equivalence" [likvärdighet] has been a keyword in Swedish educational policy since the 1980's, denoting equalizing ambitions as well as educational uniformity and compliance to steering documents. A number of objections to the practice of wearing Burqa or Niqab are put forth by our interviewees. In contrast to the media debate, the argument of gender equality was relatively downgraded. Rather, the interviewees focused on assumed problems with identification and communication. It was said that the abovementioned veiling practices obstructed the possibility of identifying the students at school, and also rendered the communication – and hence the instructions – at school more difficult. In comparison with the question of Islamic denominational schools, the non-tolerant stance was more manifest, although few explicit calls for a prohibition were made. Moreover, a specific discursive framing of the veiling practices could be discerned. The wearing of Burqa or Niqab was associated with phenomena such as mischief and the hidden, thus casting suspicion over the practice in question. As an instance of the everyday life, rather than an institutional arrangement, veiling practices could arguably be considered to be of less concern for educational policy than the establishment and maintenance of Islamic denominational schools. Still, the question of prohibition has gained a lot media attention during the last years, and brought the regulating dimension to the fore. And though our material contains few explicit calls for prohibition, several interviewees claimed that a teacher must see the face of the student in order to instruct and educate. And although the goal of equivalence was less relevant in this matter, the practice of veiling was questioned with reference to universal human rights, as the rights of the child. The right of the parent to exert influence in religious matter was questioned, since it could be regarded as a limitation of the freedom to choose direction to the walk of life. Thus, it seems like that the right to wear Burqa and Niqab in public schools are among the non-tolerable, although few explicit calls for prohibition can be discerned. So far, the material in our report, consisting of relatively limited set of qualitative data resonates with the broader tendency discerned by Orlando Mella, Irving Palm and Kristin Bromark (2011): the resistance in Sweden against the Burqa and the Niqab is compact; almost nine Swedes out of ten find it (totally or partly) unacceptable to wear Burqa and Niqab, respectively, at school or at work (Mella et al 2011:30), whereas seven out of ten find it (totally or partly) unacceptable to wear Burqa and Niqab at other public places. As noted above, the stress on equivalence consists of two distinct although related arguments. On the one hand, there is a demand for abidance by the law (here: steering documents such as national curriculum and syllabi), which among other things are paid attention to because Islamic schools are suspected not to follow these steering documents accordingly. This interpretation of "equivalence" is related to an understanding of the term which has become more and more frequent since the introduction of freedom of choice and independent schools in Swedish educational policy, and the decentralized system of governance of education in Sweden (Lindensjö & Lundgren 2002). In this context, where regulation is obtained through management by objective and evaluation, and responsibilities are spread between numerous responsible organizations, the goal of equivalence is equivalent (!) to abiding by the law. On the other hand, there is wish to maintain socially integrated educational environments, in which students from different ethnicities, classes and gender meets and interacts. Thus, it seems like the equalizing and integrative objectives which were central to the compulsory school project implemented during the heyday of the Scandinavian welfare regime (Esping-Andersen 1990) seem to be "alive and kicking". But the quest for recognition of minority beliefs systems, central to the policy of multiculturalism, is circumscribed. In so far, the arguments employed here gives priority to the reproduction of "demos" over the reproduction of "ethnos". It must also be noted that the freedom of choice, an important feature in the neoliberal turn of educational policy, does not seems to be so important for the interviewees in this particular matter. If we focus on the most elaborated objections in the report, we find arguments which 1) was presented as a response to the presumably universalist claims of freedom of religion, thus setting the professional considerations which are presented above in a more general, ethical context, and 2) focused on an ethical value of overriding importance, viz. the rights of the child. Emphasis is laid on the right of the child to "choose his own path", a wording which is used by several interviewees, which most of all seems to refer to the first paragraph in article 14 in the United Nations convention on the Rights of the Child, which aims at protecting "the right of the child to freedom of thought, conscience and religion". In the arguments of the teachers, the headmasters and the union representatives, this ethical principle makes it to possible to assert that children possess the freedom from the religion (as well as from other loyalties, or sets of ideas and beliefs) of their parents. Although not explicitly questioning the parents rights' to raise and guide their own children, they distinctly emphasize the autonomy of the child, and it's potential to choose something else than that which is given within the family. The emphasis on the rights of the child is regularly explicated in a specific discursive context. The right to "choose one's own path" is contrasted to the restrictions inherent in the religiosity of the parents. Religion is regularly depicted as the repressive force, and the secular mind-set as the entity in need of protection. The possibility of secular parents putting down religious inclinations among their children is never represented. Evidently, a discursive coupling of religion with repression and secularism with liberation may be discerned in the claims for freedom from religion. It may also be noted, that the impact from parental (Islamic) faith is the only aspect of upbringing which is questioned in this context. The arguments against tolerance or recognition of Islamic belief practices in this report are not primarily based on islamophobic or orientalistic discourses, but with reference to notions of equality. The interviewees stress the professional aspect of their opposition against veiling practices. They dissociate themselves from standpoints put forth in media, above all those who solely focus on the gender aspect of complete veiling practices. Instead, their emphasis on the professional educator dimension entails a focus on communication and identification. These acts of discursive positioning might be seen as an effort to "maximize the intertextual gap" between their own argument and the discourse in media, which to a fair-sized extent was articulated by radical right-wing populists. This dilemma is solved by the rhetoric of equivalence, which offers a way to reject claims of recognition in tandem with the defence of values as diverse and important as social justice, the rule of law and the freedom of the individual (child). Thus, the non-tolerance of religiously motivated veiling practices could be motivated with values which is central to diverse but culturally dominant ideological universes, such as socialism and (neo-)liberalism. ; Accept Pluralism
AMÉRICA LATINARepública Dominicana elige presidente sin una opción de renovación.Para más información: http://www.nytimes.com/2012/05/20/world/americas/new-hints-at-looser-travel-rules-stir-hope-in-cuba.html?ref=world&gwh=540CD4774545D8E17C7F9064A5EA9D35 http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/CB59B748-D065-4F16-884B-A12813557137.htm?id={CB59B748-D065-4F16-884B-A12813557137}http://internacional.elpais.com/internacional/2012/05/18/actualidad/1337333119_548420.html http://www.bbc.co.uk/news/world-latin-america-18139809 http://www.economist.com/blogs/americasview/2012/05/dominican-republics-presidential-election Guatemala: ex dictador enfrenta cargos por genocidio. Para más información: http://oglobo.globo.com/mundo/ex-ditador-da-guatemala-sera-processado-por-massacre-4967912 http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/849e6371-a380-4660-9cee-77b359fe01f2.htm "El País" de Madrid analiza efectos de la política cambiaria argentina: "Lecciones argentinas para esconder billetes".Para más información: http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337443141_571774.html Asesinado otro reportero en México en un mes fatídico para los periodistas. Para más información: http://www.msnbc.msn.com/id/47483396/ns/world_news-americas/#.T7vvRlK1uw4http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337384449_271233.html Reelección en Venezuela: Chávez afirma que inscribirá candidatura. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/D5C4B980-6AD9-4393-9022-FC6AB8A3143D.htm?id={D5C4B980- La detención de tres generales abre una brecha entre el poder civil y militar en México. Para más información: http://www.bbc.co.uk/news/world-latin-america-18133808http://internacional.elpais.com/internacional/2012/05/18/actualidad/1337304528_943912.html México arresta líder de cartel que supuestamente está tras la masacre de Monterrey. http://www.bbc.co.uk/news/world-latin-america-18140844http://www.latimes.com/news/nationworld/world/la-fg-mexico-bodies-20120514,0,2098410.story Repsol no tiene éxito en su primer intento por encontrar petróleo en Cuba. Para más información: http://www.bbc.co.uk/news/world-latin-america-18124320 Repsol cancela las exportaciones de gas desde Argentina. Para más información: http://www.bbc.co.uk/news/world-latin-america-18127122 Corrupción en Bolivia hace que Morales vuelva a cambiar al jefe de la policía. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional /noticias/BA437319-03AB-408A-A19D-0BECB836CC3D.htm?id={ BA437319-03AB-408A-A19D-0BECB836CC3D} Tres mexicanos son condenados a muerte por narcotráfico en Malasia. Para más información: http://www.bbc.co.uk/news/world-asia-18100100 Toma posesión nuevo jefe de Policía en Honduras. Para más información: http://www.eluniversal.com.mx/notas/848737.html El periodista hondureño Alfredo Villatoro fue encontrado muerto. Para más información: http://edition.cnn.com/2012/05/16/world/americas/honduras-journalist-killed/index.html?hpt=wo_bn8http://www.bbc.co.uk/news/world-latin-america-18083550 Haití, entre el cólera y la parálisis política. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/19A02809-E2DD-48F1-A307-8041A9B6E6DA.htm?id={19A02809-E2DD-48F1-A307-8041A9B6E6DA}http://internacional.elpais.com/internacional/2012/05/17/actualidad/1337276825_158084.htmlhttp://www.miamiherald.com/2012/05/19/2807321/remnants-of-haitis-army-march.html#storylink=cpy Argentina dio a conocer nuevo memorial de la Guerra de las Malvinas. Para más información: http://www.bbc.co.uk/news/uk-18135404 Noreste de Colombia: choques con las FARC dejan al menos 12 militares muertos. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/7894A443-F4F7-4A70-B44A-C060FA5FA473.htm?id={7894A443-F4F7-4A70-B44A-C060FA5FA473}http://www.eluniversal.com.mx/notas/848734.html Candidato presidencial mexicano, Peña Nieto, presentó un "manifiesto" con los principios de su eventual gobierno. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/8857F115-D995-4E64-907D-78A99A2E98A1.htm?id={8857F115-D995-4E64-907D-78A99A2E98A1} Miles de mexicanos salen a la calle en contra del candidato Peña Nieto. Para más información:http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337480827_289958.html Instalan Comisión de la Verdad en Brasil para investigar crímenes de dictadura. Para más información: http://www.bbc.co.uk/news/world-latin-america-18087390ESTADOS UNIDOS / CANADÁDistintos medios cubren la campaña presidencial en Estados Unidos. Para más información: http://www.bbc.co.uk/news/world-us-canada-15949569 http://elpais.com/tag/elecciones_eeuu_2012/a/http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/DED6F01B-78A2-4AE6-8A73-3E966CDF2A06.htm?id={DED6F01B-78A2-4AE6-8A73-3E966CDF2A06}http://oglobo.globo.com/mundo/romney-encosta-em-obama-em-arrecadacao-de-campanha-4970694#ixzz1vdB1cknL Obama recibe apoyo de sectores que estaban al margen en elecciones. Para más información: http://www.eltiempo.com/mundo/estados-unidos/obama-recibe-apoyo-de-sectores-que-estaban-al-margen-en-elecciones_11836643-4 Violentos choques entre estudiantes y la policía en Quebec. Para más información: http://photoblog.msnbc.msn.com/_news/2012/05/17/11742456-quebec-moves-to-restore-order-as-striking-students-clash-with-police?lite Desvían vuelo en Estados Unidos por mujer que dijo tener artefacto implantado. Para más información: http://oglobo.globo.com/mundo/voo-desviado-nos-eua-por-motivo-de-seguranca-4969522#ixzz1vdB7bRXW http://www.eltiempo.com/mundo/estados-unidos/desvian-vuelo-en-ee-uu-por-mujer-que-dijo-tener-artefacto-implantado_11851821-4 Corrupción fluye libremente en la frontera de Estados Unidos con México. Para más información: http://www.latimes.com/news/nationworld/nation/la-na-border-corruption-20120513,0,5165934.storyDisidente chino recomienza su vida en Estados Unidos, su país guarda silencio. Para más información: http://edition.cnn.com/2012/05/19/world/asia/china-us-chen/index.html?hpt=wo_c2http://www.eltiempo.com/mundo/estados-unidos/disidente-chino-recomienza-su-vida-en-ee-uu-su-pas-guarda-silencio_11839682-http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337473690_210062.html Los recién nacidos blancos ya no son mayoría en Estados Unidos. Para más información: http://internacional.elpais.com/internacional/2012/05/17/actualidad/1337274105_586907.html Obama busca el apoyo de la OTAN a su estrategia para Afganistán. Para más información: http://www.nytimes.com/2012/05/20/us/obamas-journey-to-reshape-afghanistan-war.html?ref=world&gwh=617EC044AFC4D4AE851F916B4AA6F365http://internacional.elpais.com/internacional/2012/05/18/actualidad/1337365516_467431.htmlhttp://www.nytimes.com/2012/05/20/us/us-to-unveil-initiatives-to-bolster-nato.html?ref=world&gwh=B2D94B0606B7E89D5484093F2D5C286C http://www.eltiempo.com/mundo/estados-unidos/barack-obama-dice-que-salida-de-afganistn-no-debe-ser-una-estampida_11843221-4 Para Obama la Eurozona se debe enfocar en el crecimiento económico y el trabajo. Para más información: http://www.bbc.co.uk/news/world-us-canada-18135042 http://www.nytimes.com/2012/05/19/us/19iht-currents19.html?ref=world http://www.bbc.co.uk/news/world-us-canada-18135796 Obama presenta plan de seguridad alimenticia para África. Para más información: http://usa.chinadaily.com.cn/world/2012-05/19/content_15337343.htm EUROPA Distintos portales hacen referencia a la actual crisis económica en la Eurozona. Para más información: http://usa.chinadaily.com.cn/world/2012-05/20/content_15340739.htmhttp://www.bbc.co.uk/news/business-18094883 http://internacional.elpais.com/tag/zona_euro/a/http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337454283_695796.html http://bottomline.msnbc.msn.com/_news/2012/05/22/11805670-vicious-circle-europe-crisis-threatens-world-economy-oecd-says?lite http://www.economist.com/blogs/graphicdetail/2012/05/daily-chart-13 http://www.lemonde.fr/crise-de-l-euro/ Grecia entre el caos político y el derrumbe económico. Para más información: http://www.economist.com/node/21555567 http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/877DE393-32C5-4CC5-8A02-A522CFC9D415.htm?id={877DE393-32C5-4CC5-8A02-A522CFC9D415} http://www.latimes.com/news/nationworld/world/la-fg-greece-banks-20120520,0,235777.story Merkel pide a Grecia que subsane a la brevedad la inestabilidad política. Para más información: http://edition.cnn.com/2012/05/18/world/europe/greece-germany-politics/index.html?hpt=hp_t2 Serbia enfrenta la segunda vuelta de las presidenciales. Para más información: http://www.lemonde.fr/europe/article/2012/05/20/le-nationaliste-tomislav-nikolic-donne-en-tete-de-la-presidentielle-en-serbie_1704422_3214.html http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337522464_617545.html http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337510494_056245.html http://www.nytimes.com/2012/05/21/world/europe/serbian-presidential-elections.html?ref=world La denuncia de la limpieza étnica marca la apertura del proceso contra Mladic, el carnicero de Srebrenica. Para más información: http://www.latimes.com/news/nationworld/world/la-fg-mladic-trial-20120517,0,6653722.story http://www.eltiempo.com/mundo/europa/mladic-es-juzgado-por-muerte-de-musulmanes-en-srebrenica_11836645-4 http://internacional.elpais.com/internacional/2012/05/16/actualidad/1337148040_913451.html http://edition.cnn.com/2012/05/16/world/europe/robertson-mladic-justic/index.html?hpt=wo_bn9Terremoto sacude el norte de Italia. Para más información: http://www.lemonde.fr/europe/article/2012/05/20/au-moins-trois-morts-dans-un-seisme-dans-le-nord-est-de-l-italie_1704300_3214.html http://www.nytimes.com/2012/05/21/world/europe/earthquake-in-northern-italy.html?ref=world&gwh=8E237AD33D0F5E8E46AE9B062C9F502Dhttp://edition.cnn.com/2012/05/20/world/europe/italy-earthquake/index.html?hpt=wo_c2http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337489255_970834.htmlhttp://www.bbc.co.uk/news/world-europe-18140543http://www.eltiempo.com/mundo/europa/cinco-mil-evacuados-tras-terremoto-en-italia_11846542-4http://oglobo.globo.com/mundo/cidades-italianas-atingidas-por-tremor-vao-receber-130-milhoes-4970870#ixzz1vdEvkhFR Miles de españoles protestan por recortes en educación. Para más información: http://www.nytimes.com/2012/05/20/opinion/sunday/spains-yearnings-are-now-its-agony.html?ref=world&gwh=5615EC81EBD9E52A32763B7DB59EDFB5 http://www.eltiempo.com/mundo/europa/espanoles-protestan-por-recortes-en-educacion_11850841-4 Sismo de 5,7 sacude la capital de Bulgaria. Para más información: http://www.eltiempo.com/mundo/europa/sismo-de-57-sacude-la-capital-de-bulgaria_11846801-4 http://www.eluniversal.com.mx/notas/848702.html http://www.nytimes.com/2012/05/20/world/europe/frankfurt-germany-protests-austerity-measures.html?ref=world Primera medida del Gobierno socialista francés: un 30% menos de sueldo. Para más información: http://internacional.elpais.com/internacional/2012/05/17/actualidad/1337269966_524573.html http://edition.cnn.com/2012/05/17/world/europe/france-politics/index.html?hpt=wo_bn9 Merkel destituye al ministro Röttgen tras su derrota en el Estado de Renania. Para más información: http://internacional.elpais.com/internacional/2012/05/16/actualidad/1337180794_362929.html Bomba en Italia dejó como saldo una estudiante muerta. Para más información: http://usa.chinadaily.com.cn/world/2012-05/20/content_15339766.htmhttp://www.nytimes.com/2012/05/20/world/europe/fatal-school-bombing-stokes-fears-of-new-italy-violence.html?ref=world&gwh=2EA47097F6019E82A292648550254BEE http://www.eltiempo.com/mundo/europa/bomba-en-brindisi-italia-dej-como-saldo-una-estudiante-muerta_11832821-4 http://edition.cnn.com/2012/05/20/world/europe/italy-blast/index.html?hpt=wo_c2 Rusia aceptaría cambio de régimen sirio sin fuerza. Para más información: http://usa.chinadaily.com.cn/world/2012-05/21/content_15340901.htm "El País" de Madrid analiza: "Italia malvive en el desconcierto". Para más información: http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337455694_588810.html 7 personas enfrentan cargos de terrorismo por supuestamente pertenecer a la IRA. Para más información: http://www.nytimes.com/2012/05/20/world/europe/7-suspected-of-ties-to-ira-faction-are-charged-with-terrorism.html?ref=world&gwh=1227D495BFDA74AC40440613EA7B7F56 Dominique Strauss-Kahn, la caída vertiginosa de un libertino. Para más información: http://www.eltiempo.com/mundo/europa/dominique-strauss-kahn-su-caida-vertiginosa_11846586-4ASIA- PACÍFICO/ MEDIO ORIENTE Atentado de Al Qaeda mata a 112 soldados durante ensayo militar en Yemen. Para más información: http://oglobo.globo.com/mundo/governo-do-iemen-destitui-militares-ligados-saleh-4966159#ixzz1vdGOkL3e http://edition.cnn.com/2012/05/20/world/meast/yemen-clashes/index.html?hpt=wo_c2http://www.eltiempo.com/mundo/medio-oriente/atentado-de-al-qaeda-en-yemen-deja-70-muertos_11846521-4 http://www.eluniversal.com.mx/notas/848691.htmlhttp://www.latimes.com/news/nationworld/world/la-fg-yemen-bombing-20120522,0,2884842.story http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/5F554DE6-CC26-44B2-9DD6-CD028D66C892.htm?id={5F554DE6-CC26-44B2-9DD6-CD028D66C892} La OTAN entregará el mando de sus misiones de combate a los afganos a mediados de 2013. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/DB7CA3BD-1E30-4A97-A19B-4D5196B48616.htm?id={DB7CA3BD-1E30-4A97-A19B-4D5196B48616} http://www.lemonde.fr/asie-pacifique/article/2012/05/20/deux-soldats-de-l-otan-tues-en-afghanistan_1704337_3216.html http://www.latimes.com/news/nationworld/world/la-fg-nato-summit-20120521,0,3696577.story Al menos 25 muertos deja el choque de dos trenes en la India. Para más información: http://www.eltiempo.com/mundo/asia/al-menos-15-muertos-deja-el-choque-de-dos-trenes-en-la-india_11848901-4 http://oglobo.globo.com/mundo/batida-de-trens-deixa-aos-menos-25-mortos-na-india-4968644#ixzz1vdEnsqGg Pakistán bloquea Twitter debido a un contenido 'blasfemo'. Para más información: http://edition.cnn.com/2012/05/20/world/asia/pakistan-twitter/index.html?hpt=wo_c2http://www.eltiempo.com/mundo/medio-oriente/pakistn-bloquea-twitter-debido-a-un-contenido-blasfemo_11837901-4http://worldnews.msnbc.msn.com/_news/2012/05/21/11786700-pakistan-blocks-twitter-over-blasphemous-content-but-fails-to-stop-tweets?lite Japón inaugura la segunda torre más alta del mundo. Para más información: http://oglobo.globo.com/mundo/japao-inaugura-torre-mais-alta-do-mundo-4967044 http://worldnews.msnbc.msn.com/_news/2012/05/22/11809861-tokyo-sky-tree-takes-root-as-worlds-second-tallest-structure?lite Continúa la brutal represión gubernamental en Siria. Para más información: http://www.bbc.co.uk/news/world-middle-east-17258397 http://oglobo.globo.com/mundo/rebeldes-acusam-governo-sirio-de-matar-dois-na-frente-de-monitores-4966442#ixzz1vdEs0S7J http://www.lemonde.fr/proche-orient/article/2012/05/20/une-roquette-explose-a-proximite-du-chef-des-observateurs-de-l-onu-pres-de-damas_1704403_3218.html http://www.latimes.com/news/nationworld/world/la-fg-syria-annan-20120509,0,6654876.story http://www.bbc.co.uk/news/world-middle-east-18138269 Corea del Norte libera a pescador chino. Para más información: http://behindthewall.msnbc.msn.com/_news/2012/05/21/11792486-chinese-fishermen-held-by-north-korea-released-but-questions-linger?lite http://www.bbc.co.uk/news/world-asia-china-18141009 La ONU intenta llegar a un acuerdo con Irán sobre desarrollo nuclear. Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/22/11805208-un-nuclear-chief-deal-reached-with-iran-over-suspected-weapons-program?lite http://www.bbc.co.uk/news/world-middle-east-18140539 Hackers iraníes se responsabilizan de ataque cibernético a la NASA. Para más información: http://www.msnbc.msn.com/id/47522497/ns/technology_and_science-security/#.T7vvjFK1uw4 Terremoto de 6.1 grados sacude la región de Honshu en Japón. Para más información: http://usa.chinadaily.com.cn/world/2012-05/20/content_15340479.htm China expande a nuevas ciudades el impuesto a las propiedades. Para más información: http://usa.chinadaily.com.cn/china/2012-05/10/content_15269760.htm "China Daily" analiza: "China y el repunte de sus exportaciones" . Para más información: http://usa.chinadaily.com.cn/business/2012-05/20/content_15339611.htm Presidente de Sri Lanka libera al General Sarath Fonseka. Para más información: http://www.bbc.co.uk/news/world-asia-18127712 Según el ministro de finanzas iraní los precios del petróleo seguirán reflejando las sanciones económicas. Para más información: http://edition.cnn.com/2012/05/20/world/meast/iran-nuclear/index.html?hpt=wo_c2 ÁFRICA Histórica caída en la mortalidad infantil en África. Para más información: http://www.economist.com/node/21555571 Egipto vive unas cruciales elecciones presidenciales. Para más información: http://www.economist.com/node/21555607http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/CE137D6C-34FD-439F-B9C7-1A6A78B4767E.htm?id={CE137D6C-34FD-439F-B9C7-1A6A78B4767E}http://worldnews.msnbc.msn.com/_news/2012/05/22/11810404-egypts-elections-a-struggle-between-secularism-and-political-islam-and-how-it-may-transform-the-middle-east?litehttp://www.latimes.com/news/nationworld/world/la-fg-egypt-election-campaign-20120521,0,2977866.story Murió el único libio condenado por atentado en Lockerbie. Para más información: http://www.latimes.com/news/nationworld/world/la-fg-libya-lockerbie-bomber-20120521,0,4044827.story http://www.lemonde.fr/afrique/article/2012/05/20/le-libyen-al-megrahi-condamne-pour-l-attentat-de-lockerbie-est-mort_1704367_3212.htmlhttp://edition.cnn.com/2012/05/20/world/africa/obit-lockerbie-bomber/index.html?hpt=hp_t1 Nigeria entre la inflación y la escasez de alimentos. Para más información: http://usa.chinadaily.com.cn/world/2012-05/16/content_15310965.htm Líder de Malí hospitalizado tras que protestantes atacaran palacio presidencial. Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/21/11796109-mali-leader-in-hospital-after-protesters-attack-presidential-palace?lite Sudan libera a cuatro extranjeros capturados en zona de disputa. Para más información: http://www.bbc.co.uk/news/world-africa-18137033 OTRAS Líderes del G8 se comprometen con crecimiento y una eurozona unida. Para más información: http://edition.cnn.com/2012/05/19/world/obama-g8-nato/index.html?hpt=wo_c2http://usa.chinadaily.com.cn/world/2012-05/20/content_15338533.htmhttp://www.eltiempo.com/mundo/estados-unidos/lderes-del-g8-se-comprometen-con-crecimiento-y-una-eurozona-unida_11835102-4 http://www.latimes.com/news/nationworld/world/la-fg-g8-economy-20120520,0,817522.story"The Economist" presenta su informe semanal: "Business this week".Para más información: http://www.economist.com/node/21555625
