scholarly journals Terrain, politics, history

2020 ◽  
pp. 204382062095135
Author(s):  
Stuart Elden

This article is based on the 2019 Dialogues in Human Geography plenary lecture at the Royal Geographical Society. It has four parts. The first discusses my work on territory in relation to recent work by geographers and others on the vertical, the volumetric, the voluminous, and the milieu as ways of thinking space in three-dimensions, of a fluid and dynamic earth. Second, it proposes using the concept of terrain to analyse the political materiality of territory. Third, it adds some cautions to this, through thinking about the history of the concept of terrain in geographical thought, which has tended to associate it with either physical or military geography. Finally, it suggests that this work is a way geographers might begin to respond to the challenge recently made by Bruno Latour, where he suggests that ‘belonging to a territory is the phenomenon most in need of rethinking and careful redescription; learning new ways to inhabit the Earth is our biggest challenge’. Responding to Latour continues this thinking about the relations between territory, Earth, land, and ground, and their limits.

Antichthon ◽  
1972 ◽  
Vol 6 ◽  
pp. 63-73
Author(s):  
R.A. Bauman

Luigi Labruna makes a number of proposals, in his recent Vim fieri veto: alle radici di una ideologia, of considerable importance to both the legal and the political history of the later Republic. The basic theme of the work is the possessory interdict uti possidetis, but in furtherance of his avowed purpose of illuminating the juridical, political, economic and social background to this early possessory remedy the author moves freely and knowledgeably in a number of fields. It is well that it should be so. The delimitation of the boundaries of Roman private law in a purely juridical setting is and will always be an indispensable and rewarding discipline, but it is more and more coming to be realized that the law of a given society needs also to be seen in a wider ambit, not only for the better understanding of the law but also for the better understanding of the society. His successful application of this wider approach to the rather austere problems of the possessory interdicts marks Labruna’s work out as one of considerable significance and merit.


1992 ◽  
Vol 10 (4) ◽  
pp. 423-443 ◽  
Author(s):  
P D Glennie ◽  
N J Thrift

In human geography, as in other social sciences, much recent work has focused on contemporary consumption practices. The aim of this paper is to bring historical perspectives on consumption to bear on theorisations of contemporary consumption, It is contended that many such theorisations are deficient because they inaccurately characterise the history of modern consumption. As a result, they are prone to stress novelty where there is continuity (and vice versa). It is suggested that the importance of several oft-stressed facets of contemporary consumption has been exaggerated, but the authors also seek to identify aspects of contemporary consumption that are genuinely important and novel.


2021 ◽  
Vol 6 (1) ◽  
pp. 136-149
Author(s):  
Gilda Silva ◽  
Luiz Alexandre Solano Rossi

Este estudo aborda o profetismo bíblico em Miqueias (Mq 3,9-12). Em uma terra devastada, em que não há mais profetas, justifica-se o resgate do profetismo como missão em denunciar a injustiça e anunciar o direito, mais especificamente em relação aos vulneráveis. O objetivo deste estudo é compreender os atos proféticos de Miqueias, apropriando-se deles como chave de leitura para a atualidade, à luz da História da Salvação, conceituando-se resistência como resgate da relação humana com a terra, enquanto vínculo sagrado com a Promessa de Deus a seu Povo. Este intento será conseguido mediante revisão bibliográfica e aproximação bíblico-teológica, buscando-se a reflexão e a entrega do significado do texto conforme o contexto histórico vivido com as lideranças político-religiosas em Miqueias (Mq 3,9-12). Ao investigar a ruptura da Aliança, a perda da posse da terra e a perda do vínculo como nação em Israel, vividas pelos camponeses contemporâneos a Miqueias, procura-se delimitar a responsabilidade pela relativização do direito à terra, como aliança sagrada e consequente perda da condição de identidade como Povo de Deus. Resultados: O estudo demonstrou a função social do profeta como decodificador do momento histórico, atemporal, levado pela força da indignação, da qual procede sua resistência, não solitária, mas, solidária, amparada no sonho coletivo e comunitário, organizado e possível. Considerações Finais: A pesquisa ampliou a compreensão bíblica e teológica da necessidade do resgate da dignidade humana em periferias urbanas, construindo a cidade justa, fundada na agroecologia urbana e na bem-aventurança da simplicidade. This study speaks about the theme of biblical prophetism in Micah (Mic 3,9-12). In a devastated land, where there are no more prophets, the rescue of prophetism as a mission to denounce injustice and announce the right, more specifically in relation to the vulnerable, is justified. The objective of this study is to understand the prophetic acts of Micah, appropriating them as a key for reading today, in the light of the History of Salvation, conceptualizing resistance as a rescue of the human relationship with the earth, as a sacred connection with the Promise of God to his People. This intent will be achieved through a bibliographic review and a biblical-theological approach, seeking to reflect and rescue the meaning of the text according to the historical context experienced with the political-religious leaders in Micah (Mic 3,9-12). In investigating the rupture of the Alliance, loss of land ownership, loss of the bond as a nation in Israel, experienced by contemporary peasants to Micah, it seeks to delimit the responsibility for the relativization of the right to land as a sacred alliance, and consequent loss of the condition of identity as People of God. Results: The study seeks to demonstrate the social function of the prophet as a decoder of the historical, timeless moment, driven by the force of indignation, from which comes his resistance, not solitary, but, solidary, supported by the collective and community dream, organized and possible. Final Considerations: The research intends to base biblically and theologically the rescue of human dignity in urban peripheries, building the just city, founded on urban agroecology and the bliss of simplicity.


1997 ◽  
Vol 38 (1) ◽  
pp. 123-177
Author(s):  
KATHERINE BENNISON

Knut S. Vikør's Sufi and Scholar on the Desert Edge is first and foremost a study of the founder of the Sanusiyya religious brotherhood, Muhammad b. ‘Ali al-Sanusi. It is a welcome addition to the existing literature on the Sanusiyya. Vikør's stated purpose is to locate al-Sanusi in his own religious and intellectual environment in order to separate the history of al-Sanusi and the order he founded from the Sanusiyya's later reputation as a highly politicised and anti-colonial institution. Like another recent work on the Sanusiyya, Jean-Louis Triaud's La légende noire de la Sanusiya, Sufi and Scholar seeks to explode certain myths about the early Sanusiyya, in this case the common belief that al-Sanusi was highly politicised and came into conflict with the political authorities in Fes, Mecca, Cairo and eventually Libya. In the intellectual sphere, Vikør also re-evaluates assumptions that al-Sanusi was dedicated to the jihad, and can be described as a neo-sufi and Islamic revivalist. The main source for the book is al-Sanusi's own writings, a rather neglected source which obviously provide crucial information on the book's main topic, al-Sanusi's personal religious and political outlook, a few surviving letters and then a wide range of contemporary and later European and Arabic sources.


1969 ◽  
Vol 3 ◽  
pp. 137-161
Author(s):  
Carl Diehl

This paper provides an investigation of the meeting of Religions. Such a meeting may result in a perpetual existence side by side with no mutual contact or influence perceptible. Examples are easily found, Christians, Muslims and Hindus have lived side by side in India for centuries with little or no contact. Individually they may meet and even be mutually present at religious functions but officially and through 'office-bearers' there was no contact except as attempts at replacement. Another example may be taken from Spain where Christianity and Islam lived for centuries together. Whereas the cultural history of Spain is exhibiting a rich array of products of art, literature and thinking as a result of mutual influence there is hardly any manifestation of religious exchange as far as the organized forms of Christianity and Islam are concerned. Geographical boundaries are not decisive in spite of the popular way of dividing the earth in Christian and non-Christian countries, Buddhist countries and others. Not even the political border lines drawn on principle between "daral Islam,that is extending the mundane area of Islamic control", and the rest of the world is absolute. People of different faiths live side by side without meeting one another as far as their religious experience is concerned.


2018 ◽  
Vol 19 (2) ◽  
pp. 409-434
Author(s):  
Imas Emalia

Abstract This article is intended as an attempt to reconstruct the history of thought from a figure of the famous politician who is soft, firm, and islamic behave, Mochammad Natsir. His thoughts about the economy of the Muslims is as his fight in Indonesia people’s destinies take notice, especially Muslims. During his life in pursuit of economic Natsir Mochammad Muslims either when he politicking, of community, and preaching. Related to the economic development of this Ummah, Mochammad Natsir championed economic development via the Ummah Party Mayumi, the largest Islamic Ummah as the party at the time. In discussing character Mochammad Natsir, has always been in the political discussion, whether its action in politics or also his idea about politics that inevitably associated with Islam, very little discussion about his thinking in the field of Economics, but it turns out that economics is concerned Natsir Mochammad Ummah, generally the people of Indonesia. His thoughts on the economy is very inspiring and uplifting for the people of Indonesia to be able to maintain his life struggling to avoid poverty, squalor, misery, and suffering due to the behavior of those who blackmail her life wander the property. His idea about Islamic economic development Mochammad Natsir Ummah who looks at and strive to let the Muslims during the post-revolution until the 1960 's can live peaceful, prosperous, far from suffering, poverty, misery, and always pay attention to the messages from the teachings of Islam. Message from thinking this is about Mochammad Natsir human duty to care for and respect each other, because that is the nature of a human being as an independent creature who had to work hard in the face of the Earth to avoid poverty. This paper, entitled "the Economic Thinking and Natsir Mochammad Ummah 1950-1960".---Abstrak Makalah ini dimaksudkan sebagai usaha merekonstruksi sejarah pemikiran dari seorang sosok politikus terkenal yang lembut, tegas, dan islami, yakni Mochammad Natsir. Pemikirannya tentang ekonomi ummat adalah sebagai perjuangannya dalam memperhatikan nasib rakyat Indonesia, terutama ummat Islam. Selama hidupnya Mochammad Natsir memperjuangkan ekonomi ummat baik ketika ia berpolitik, bermasyarakat, dan berdakwah. Terkait dengan pembangunan ekonomi ummat ini, Mochammad Natsir memperjuangkan pembangunan ekonomi ummat melalui Partai Mayumi, sebagai partai ummat Islam terbesar saat itu. Dalam membahas tokoh Mochammad Natsir, selama ini selalu pada pembahasan politik, baik kiprahnya dalam berpolitik atau juga pemikiran-pemikirannya tentang politik yang pasti dikaitkan dengan Islam, sangat sedikit pembahasan tentang pemikirannya di bidang ekonomi, padahal ternyata Mochammad Natsir sangat memperhatikan ekonomi ummat Islam, umumnya rakyat Indonesia. Pemikirannya tentang ekonomi sangat memberikan inspirasi dan semangat bagi rakyat Indonesia untuk dapat berjuang mempertahankan hidupnya yang terhindar dari kemiskinan, kemelaratan, kesengsaraan, dan penderitaan akibat perilaku pemerasan dari mereka yang hidupnya bergelimang harta. Untuk itu makalah ini akan menyoroti Pemikiran Mochammad Natsir tentang pembangunan ekonomi ummat yang memandang dan mengusahakan agar umat Islam pada periode pasca revolusi sampai tahun 1960 dapat hidup damai, sejahtera, jauh dari penderitaan, kemiskinan, kesengsaraan, dan senantiasa memperhatikan pesan-pesan dari ajaran agama Islam. Pesan dari pemikiran Mochammad Natsir ini adalah tentang tugas manusia untuk menjaga dan menghormati sesamanya, karena itu  adalah fitrah seorang manusia sebagai makhluk yang merdeka yang harus bekerja keras di muka bumi untuk menghindari kemiskinan. Makalah ini berjudul “Mochammad Natsir dan Pemikiran Ekonomi Ummat 1950-1960”.


2021 ◽  
Vol 13 (2) ◽  
pp. 187-196
Author(s):  
Magomed A. Gizbulaev

The article provides information on the history of Dagestan in the 10th century on the basis of translation, commentary and comparative analysis of excerpts from the Arabic geographical work Kitab al-a’lak an-nafisa (Book of Precious Gems) by Abu ‘Ali Aḥmad ibn ‘Umar ibn Rusta who lived and wrote in Isfahan at the turn of the IX–X centuries about the history of the peoples of the Caucasus. As for information on Dagestan, Ibn Rusta’s work contains more information than Ibn Khordadbekh’s and Ibn Faqih’s works. In his work, Ibn Rusta adopts the ancient Greek theory of the division of the inhabited parts of the Earth into seven climates, for example, he places the region in question in the sixth and seventh climates. Ibn Rusta’s data on the geography and ethnography of northeastern Europe, as well as the political formations in the Caucasus, are unique and significantly supplement the author’s predecessors. The parts dedicated to Sarir, which gained its regional hegemony in the X century, are of particular importance. The author of the current article compares several reports on Dagestan from Ibn Rusta’s work with Ibn Khordadbekh’s Kitab al-masalik wa-l-mamalik and Ibn Faqih’s Kitab al-Buldan in order to determine whether the origin of the material is the same for these authors. As a result, only one passage was found that overlapped with the work of Ibn Khordadbekh. Also, it is noted that N. A. Karaulov’s translation contains interpretative flaws and some fragments from Ibn Rusta’s work are missing. The scientific significance of this article is determined by the fact that its materials can be used in further source studies in writing the medieval history of the Caucasus.


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