Muslim world in public and cultural space of Moscow: the past and nowadays

2016 ◽  
Author(s):  
Farid Asadullin
Keyword(s):  
2015 ◽  
Vol 1 ◽  
Author(s):  
Gubara Hassan

The Western originators of the multi-disciplinary social sciences and their successors, including most major Western social intellectuals, excluded religion as an explanation for the world and its affairs. They held that religion had no role to play in modern society or in rational elucidations for the way world politics or/and relations work. Expectedly, they also focused most of their studies on the West, where religion’s effect was least apparent and argued that its influence in the non-West was a primitive residue that would vanish with its modernization, the Muslim world in particular. Paradoxically, modernity has caused a resurgence or a revival of religion, including Islam. As an alternative approach to this Western-centric stance and while focusing on Islam, the paper argues that religion is not a thing of the past and that Islam has its visions of international relations between Muslim and non-Muslim states or abodes: peace, war, truce or treaty, and preaching (da’wah).


2020 ◽  
Vol 7 (3) ◽  
pp. 238-246
Author(s):  
Uzoma Esonwanne

Is Shakespeare universal? Is Hamlet a “strong” text that generates the same interpretation across cultural space and time, or is it a malleable text whose meaning is contingent upon variables in the encounter between text and reader and the contexts of reading? These were the kinds of questions that my students and I addressed in several courses I taught on Shakespeare over the past four years. As one might expect, our answers differed. Here, I develop and refine the argument I made and, sometimes, made incoherently: universality, whether in a writer, a text, or in criticism “is neither natural nor self-evident.” Because part of my reason for turning to Shakespeare was my dissatisfaction with contrapuntal reading as a pedagogical strategy for cultivating a “critical understanding of imperialism” in students, I conclude that we can only achieve that goal if we deploy contrapuntal reading across the literary curriculum.


Author(s):  
Ульянова ◽  
Nataliya Ulyanova ◽  
Гудкова ◽  
Anastasiya Gudkova

This paper’s aim is the analysis of modern trends in design, and modern design influence on environment’s aesthetic space and art development. Trends in the fine art and design development at the example of traditional artworks have been considered in this paper. A design work is a thing of the wizard. All problems are due to real processes, which over the past decade literally alter the artwork’s essence and character. Invariably is the fact that the design carries a history and chronology of the ancient times’ art.


1996 ◽  
Vol 30 (1) ◽  
pp. 10-17
Author(s):  
Steve Tamari ◽  
Leila Hudson

Damascus has a long and distinguished history as a center for scholars and scholarship. The Umayyad Mosque has been a hub for Muslim scholars since the first Islamic century. Under the Ayyubids and Mamluks, a flurry of madrasa-building brought professional scholars to Damascus from all corners of the Muslim world. During the late 19th and early 20th centuries in Damascus, many scattered manuscript collections were consolidated into the National Library, housed in the Mamluk-era Madrasa al-Zahiriyya, the pride of Syrian scholars in the age of Arab nationalism. With French rule in 1920 came an army of researchers and catalogers who established one of the region’s best library collections at the Institut Français des Études Arabes à Damas. And, in 1984, the Asad Library was established to serve as a national library and to house manuscript collections from around the country. The mid-1990s is an auspicious time for American researchers in Syria because of the establishment of the American Research Institute in Syria, Inc. (ARIS), a consortium of American universities that has been working for the past several years to establish an institute for research and residence in Damascus on par with the European facilities there. The Institute has yet to be officially approved by the Syrian government, and present efforts depend on the outcome of regional political discussions.


2012 ◽  
Vol 51 (4) ◽  
pp. 631-648 ◽  
Author(s):  
Francesco Mazzucchelli

This article works from the double hypothesis that: (1) a Yugoslav socio-cultural space still exists in spite of the dissolution of the former Socialist Federal Republic of Yugoslavia; and (2) the communities ‘occupying’ this space can be considered, in some measure, ‘diasporic’, if the ‘Yugoslav diaspora’ is defined by not only the geographic displacement of people but also by the loosening of connections between members of an ex-nation who still consider themselves a national community. The ‘space’ mapped in the article is the so-called ‘virtual space’ of the Web, including all websites that reconnect to the ‘cultural languages’ of the ‘past-country’. The author observes how these ‘different Yugoslavias’ are ‘staged’ and linked together on the Web, and verifies how some far-flung communities rally around the ‘virtual re-foundation’ and ‘virtual representations’ of Yugoslavia. The corpus is constituted mainly of ‘yugonostalgic’ websites that are subjected to a content analysis. The 191 websites of the corpus and the hypertextual map of their edges are analysed using semantic features together with other tools of categorization.


The term “Orientalism” reduces Islam and Muslims to stereotypes of ignorance and violence, in need of foreign control. In scholarly discourse, it has been used to rationalize Europe’s colonial domination of most of the Muslim world and continued American-led interventions in the postcolonial period. In the past thirty years it has been represented by claims that a monolithic Islam and equally monolithic West are distinct civilizations, sharing nothing in common and, indeed, involved in an inevitable “clash” from which only one can emerge the victory. Most recently, it has appeared in alt-right rhetoric. Anti-Muslim sentiment, measured in public opinion polls, hate crime statistics, and legislation, is reaching record levels. Since John Esposito published his first book nearly forty years ago, he has been guiding readers beyond such politically charged stereotypes. This Festschrift highlights the contributions of scholars from a variety of disciplines who, like—and often inspired by—John Esposito, recognize the misleading and politically dangerous nature of Orientalist polarizations. They present Islam as a multifaceted and dynamic tradition embraced by communities in globally interconnected but substantially diverse contexts over the centuries. The contributors follow Esposito’s lead, stressing the profound commonalities among religions and replacing Orientalist discourse with holistic analyses of the complex historical phenomena that affect developments in all societies. In addition to chapters focusing on diversity among Muslims and interfaith relations, this collection includes chapters assessing the secular bias at the root of Orientalist scholarship, and contemporary iterations of Orientalism in the form of Islamophobia.


Author(s):  
Adibah Abdul Rahim ◽  
Amilah Awang Abdul Rahman

Modernity has been posing serious challenges to the Muslim world and its society since the eighteenth century. However, these challenges took on a more definite shape in the nineteenth and early twentieth centuries. The challenges were complex and covered all facets of Muslim life. This paper tries to explore how Muslims can respond effectively to those challenges posed by modernity, and what are the main responses of modernity formulated over the past century. The response to the challenges of modernity, in fact, may be considered as one of the characteristics of Islam as a religion that has always shown a living awareness of contemporary intellectual issues.


Author(s):  
Mohd Abbas

History indicates that before the coming of modern globalization, the Muslims had their own version of globalization. During the Muslim era of globalization which coincides with the Golden Age of the Muslims, the West benefited immensely from the scholastic works produced by Muslim scientists and scholars.  Modern globalization which started during the era of Western colonization of the East has now gone to every nook and cranny of the world. The usage of internet and other modern electronic media directly or indirectly has speeded up the process of transporting modern globalization to the world community. Modern globalization has brought about radical change in aims of education; it has marginalized local culture and language; it has caused brain drain everywhere in the world. Muslims, it seems, are perceiving globalization as identical to re-colonization. This paper intends to explore and investigate how modern globalization heralded by the west is different from Muslim globalization in the past.


2003 ◽  
Vol 22 (2) ◽  
pp. 172-208 ◽  
Author(s):  
Marianne Sommer

In the ‘Golden Age’ of geology and Romanticism in Britain, the cave was constructed as a cultural space that served the young science as territory for new insights into prehistory and as icon of scientific enlightenment. However, British caves had a history in folklore that predated the onset of geological exploration, and some had long been inhabited by monsters or fairies. Moreover, antiquaries, fossil hunters, and even tourists shared the established geologists' interest in the underground. Conceiving of the cave as a many-layered political space, this article argues that several groups competed in the quest for this ‘new’ territory, among them those who strove for the power to read the past. The Romantic poets, building on literary, religious, and folkloristic traditions, turned the cave into a source for individual as well as societal change, exploring it as the realm of the ‘subconscious’. Questioning whether such an object as the Romantic cave existed, this article is interested in how different visitors experienced the underground—whether they shared the aesthetics of the sublime—and in how caves were constructed to serve alternative purposes.


2019 ◽  
Vol 12 (4) ◽  
pp. 121-140
Author(s):  
Mahmoud Haddad

For some time in the past century, the issue of racism emphasized color or race. However, it included religion in many cases. This attitude, which has subsided for some time, is making a strong comeback in many countries, foremost among them the United States, the world’s principal superpower. This study comments on the current racial ideas and compares them with ideas of a similar nature that were prevalent in the early twentieth century. It focuses on comparing the thinking of US President Donald Trump today with that of Lothrop Stoddard, known for his interest in the Muslim world, around the time of World War I and immediately after it.


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