The document analyzes the cultural conflict between the Pakistani Taliban and female advocates for education in Pakistan. It discusses how the two groups construct different narratives and have conflicting practices and resources based on their cultural orientations. The Taliban practices an ethnocentric form of communication based on a strict interpretation of Islam and Sharia law, viewing outsiders as inferior. Female advocates practice a more modernist communication style promoting education rights. The analysis applies communication theory to understand how violence can occur when the differing cultures intersect, as seen in the Taliban shooting of Malala Yousafzai for advocating for education.
Project on globalization and religious nationalizom in indiaMd Shane Azam Rony
The document discusses Catarina Kinnvall's book "Globalization and Religious Nationalism in India, The search for ontological security". The book analyzes how globalization has increased feelings of insecurity and uncertainty for individuals and groups. It examines how religion and nationalism provide a sense of security and identity. Specifically, it compares the development of Sikh and Hindu nationalism in India, and why Hindu nationalism has been more successful in fusing religious and nationalist identities. The book presents a nuanced perspective on the relationship between globalization, identity formation, and religious nationalism.
Post-Islamist Intellectual Trends in Pakistan: Javed Ahmad Ghamidi and His Di...HusnulAmin5
Eurocentric and essentialist approaches are applied to make sense of the complex
Muslim societies. These approaches reduce complex social processes to certain
immutable, fixed and unchanging traits. With such reductive theoretical lens, such
readings of Islam, presuppose an inherent rigidity in the nature of Islamic text. When
Muslim societies and its social trajectories are understood in the light of such
immutable texts, as a logical conclusion, Islam turns out to be incompatible with
modern values of liberty and democracy. Islam and Muslim societies are constructed
as entities essentially distinct from Europe and the West. Even if a transition from
authoritarian form of political order to a more democratic one is intended, it will
have to be a secularized form of Islamic democracy wherein the separation of religion
and state is ensured. However, in the recent past, a growing number of academic
enquiries have challenged the validity of such reductive and essentialist approaches
toward understanding Muslim societies and its societal trajectories. Multiple
intellectual voices and social trends have been identified that construct harmonious
relationship between Islam and democracy, and in more general terms, between Islam
and modernity. Some scholars argue that reformation of religious thought followed by
the articulation of an “Islamic Theory of Secularism” may pave the way for
democratization in Muslim societies. As intermediaries, between the Divine text and
the general public, the role of scholars, institutions and social movements is thus
crucial in creating bonds of complicity (or otherwise) between Islam and democracy.
As an empirical example, this research explores and highlights the emergence of an
intellectual community in Pakistan led by a religious scholar Javed Ahmad Ghamidi.
The genesis, intellectual biography and unprecedented popularity gained by Ghamidi
and his close associates, also reveal mutation, discontinuity and change from their
previous religious position. The present paper aims to achieve two humble purposes: to
discuss the emergence of a post-Islamist intellectual trend with specific focus on
Ghamidi, and to provide a descriptive analysis of Ghamidi’s post-Islamist turn, and
the way he and his interpretive community construct a harmonious relationship
Relationships between Men and Women in Islamic Organizationsijtsrd
This document discusses relationships between men and women in Islamic organizations. It begins by outlining the theoretical framework, which is based on Islamic sources and theories regarding interactions between the sexes. It then examines how Islam explains such relationships, noting they are to follow Islamic teachings and principles. Women are seen as having a special, legitimate place in Islamic organizations. The document also explores women's roles in decision-making and management in Islamic organizations, citing examples from the Quran and influential Muslim women. It concludes by noting the most important psychological differences between men and women and how these influence interactions, especially in organizational settings.
Effects of spiritual capital on muslim economy the case of malaysiaAlexander Decker
This document discusses the effects of spiritual capital on the Muslim economy in Malaysia. It focuses on how the shared Islamic beliefs of the Malay people helped project their economy from one that was previously disadvantaged to one that is now looked to as a leader in Islamic finance. Three key Islamic institutions in Malaysia - Islamic financial institutions, zakat institutions, and waqf institutions - are examined in terms of how they have positively contributed to the micro and macro economy through savings, consumption, investment, growth, and poverty alleviation. The introduction of these institutions is linked to an Islamic resurgence movement in Malaysia that sought to re-establish Islamic values and practices in government and society following the secularization that occurred during colonial rule.
11.effects of spiritual capital on muslim economy the case of malaysiaAlexander Decker
This document summarizes research on the effects of spiritual capital on the Muslim economy in Malaysia. It focuses on three key Islamic institutions in Malaysia - Islamic financial institutions, Zakat institutions, and Waqaf institutions - and how they have positively contributed to the micro and macro economy. These institutions have helped boost savings, consumption, investment, economic growth, and poverty alleviation. The study examines how the coming together of Malay Muslims based on their shared Islamic beliefs has strengthened the overall economy and projected Malaysia as a leader in Islamic economics globally.
Call for Papers, Bureaucratization of Islam in Muslim States and Societies, B...Encyclopaedia Iranica
This document calls for papers for a workshop on the bureaucratization of Islam in Muslim states and societies. The workshop will examine how governments and organizations monitor, systematize, and control Islamic education, religious personnel, texts, law, and scripture. It invites comparative analyses of cases like Turkey's Diyanet and Egypt's Ministry of Religious Endowments. Papers should address how bureaucratization changes local religious landscapes and influences other countries. Abstracts of 300-500 words are due by August 10th, with acceptance notifications by August 20th. Travel and accommodation will be provided for presenters.
The Qur’anic View of Interreligious Dialogue and Harmonypaperpublications3
This document discusses the Quranic view of interreligious dialogue and harmony based on a journal article. It makes three key points:
1) The Quran preaches love, tolerance and respect for all people irrespective of their religion. It encourages understanding between religions through dialogue.
2) Examples of religious harmony in history include the constitution of Medina established by the Prophet Muhammad that protected citizens of all faiths, and religious coexistence in Muslim Spain and under Ottoman rule.
3) The Quran recognizes prophets of other monotheistic religions and their scriptures. It advocates finding common ground and rejecting persecution or compulsion in religion. Interreligious dialogue is important for establishing peace.
Sari charpentier gender, body and the sacred heterosexual hegemony as a sa...Patricia Horvat
This document discusses heteronormativity as a sacred order through an analysis of letters to the editor opposing same-sex marriage and adoption during a 1996 debate in Finland. It argues that maintaining the heteronormative gender system itself can be understood as religious, as it produces heterosexuality as a sacred order. The author draws on theories of the sacred order and pollution to analyze how claims of heterosexuality being "natural" serve to sacralize and naturalize the gender system, maintaining its hegemonic power. The document examines how gender is performatively constituted through constant reiteration of cultural ideals, requiring ongoing consolidation of heterosexual hegemony.
Project on globalization and religious nationalizom in indiaMd Shane Azam Rony
The document discusses Catarina Kinnvall's book "Globalization and Religious Nationalism in India, The search for ontological security". The book analyzes how globalization has increased feelings of insecurity and uncertainty for individuals and groups. It examines how religion and nationalism provide a sense of security and identity. Specifically, it compares the development of Sikh and Hindu nationalism in India, and why Hindu nationalism has been more successful in fusing religious and nationalist identities. The book presents a nuanced perspective on the relationship between globalization, identity formation, and religious nationalism.
Post-Islamist Intellectual Trends in Pakistan: Javed Ahmad Ghamidi and His Di...HusnulAmin5
Eurocentric and essentialist approaches are applied to make sense of the complex
Muslim societies. These approaches reduce complex social processes to certain
immutable, fixed and unchanging traits. With such reductive theoretical lens, such
readings of Islam, presuppose an inherent rigidity in the nature of Islamic text. When
Muslim societies and its social trajectories are understood in the light of such
immutable texts, as a logical conclusion, Islam turns out to be incompatible with
modern values of liberty and democracy. Islam and Muslim societies are constructed
as entities essentially distinct from Europe and the West. Even if a transition from
authoritarian form of political order to a more democratic one is intended, it will
have to be a secularized form of Islamic democracy wherein the separation of religion
and state is ensured. However, in the recent past, a growing number of academic
enquiries have challenged the validity of such reductive and essentialist approaches
toward understanding Muslim societies and its societal trajectories. Multiple
intellectual voices and social trends have been identified that construct harmonious
relationship between Islam and democracy, and in more general terms, between Islam
and modernity. Some scholars argue that reformation of religious thought followed by
the articulation of an “Islamic Theory of Secularism” may pave the way for
democratization in Muslim societies. As intermediaries, between the Divine text and
the general public, the role of scholars, institutions and social movements is thus
crucial in creating bonds of complicity (or otherwise) between Islam and democracy.
As an empirical example, this research explores and highlights the emergence of an
intellectual community in Pakistan led by a religious scholar Javed Ahmad Ghamidi.
The genesis, intellectual biography and unprecedented popularity gained by Ghamidi
and his close associates, also reveal mutation, discontinuity and change from their
previous religious position. The present paper aims to achieve two humble purposes: to
discuss the emergence of a post-Islamist intellectual trend with specific focus on
Ghamidi, and to provide a descriptive analysis of Ghamidi’s post-Islamist turn, and
the way he and his interpretive community construct a harmonious relationship
Relationships between Men and Women in Islamic Organizationsijtsrd
This document discusses relationships between men and women in Islamic organizations. It begins by outlining the theoretical framework, which is based on Islamic sources and theories regarding interactions between the sexes. It then examines how Islam explains such relationships, noting they are to follow Islamic teachings and principles. Women are seen as having a special, legitimate place in Islamic organizations. The document also explores women's roles in decision-making and management in Islamic organizations, citing examples from the Quran and influential Muslim women. It concludes by noting the most important psychological differences between men and women and how these influence interactions, especially in organizational settings.
Effects of spiritual capital on muslim economy the case of malaysiaAlexander Decker
This document discusses the effects of spiritual capital on the Muslim economy in Malaysia. It focuses on how the shared Islamic beliefs of the Malay people helped project their economy from one that was previously disadvantaged to one that is now looked to as a leader in Islamic finance. Three key Islamic institutions in Malaysia - Islamic financial institutions, zakat institutions, and waqf institutions - are examined in terms of how they have positively contributed to the micro and macro economy through savings, consumption, investment, growth, and poverty alleviation. The introduction of these institutions is linked to an Islamic resurgence movement in Malaysia that sought to re-establish Islamic values and practices in government and society following the secularization that occurred during colonial rule.
11.effects of spiritual capital on muslim economy the case of malaysiaAlexander Decker
This document summarizes research on the effects of spiritual capital on the Muslim economy in Malaysia. It focuses on three key Islamic institutions in Malaysia - Islamic financial institutions, Zakat institutions, and Waqaf institutions - and how they have positively contributed to the micro and macro economy. These institutions have helped boost savings, consumption, investment, economic growth, and poverty alleviation. The study examines how the coming together of Malay Muslims based on their shared Islamic beliefs has strengthened the overall economy and projected Malaysia as a leader in Islamic economics globally.
Call for Papers, Bureaucratization of Islam in Muslim States and Societies, B...Encyclopaedia Iranica
This document calls for papers for a workshop on the bureaucratization of Islam in Muslim states and societies. The workshop will examine how governments and organizations monitor, systematize, and control Islamic education, religious personnel, texts, law, and scripture. It invites comparative analyses of cases like Turkey's Diyanet and Egypt's Ministry of Religious Endowments. Papers should address how bureaucratization changes local religious landscapes and influences other countries. Abstracts of 300-500 words are due by August 10th, with acceptance notifications by August 20th. Travel and accommodation will be provided for presenters.
The Qur’anic View of Interreligious Dialogue and Harmonypaperpublications3
This document discusses the Quranic view of interreligious dialogue and harmony based on a journal article. It makes three key points:
1) The Quran preaches love, tolerance and respect for all people irrespective of their religion. It encourages understanding between religions through dialogue.
2) Examples of religious harmony in history include the constitution of Medina established by the Prophet Muhammad that protected citizens of all faiths, and religious coexistence in Muslim Spain and under Ottoman rule.
3) The Quran recognizes prophets of other monotheistic religions and their scriptures. It advocates finding common ground and rejecting persecution or compulsion in religion. Interreligious dialogue is important for establishing peace.
Sari charpentier gender, body and the sacred heterosexual hegemony as a sa...Patricia Horvat
This document discusses heteronormativity as a sacred order through an analysis of letters to the editor opposing same-sex marriage and adoption during a 1996 debate in Finland. It argues that maintaining the heteronormative gender system itself can be understood as religious, as it produces heterosexuality as a sacred order. The author draws on theories of the sacred order and pollution to analyze how claims of heterosexuality being "natural" serve to sacralize and naturalize the gender system, maintaining its hegemonic power. The document examines how gender is performatively constituted through constant reiteration of cultural ideals, requiring ongoing consolidation of heterosexual hegemony.
Political Islam and its discrimination with Salafism in contemporary ages: fi...malisahmad
Political Islam and its discrimination with Salafism in contemporary ages: fields, opportunities and challenges
Author
Mahmud Fallah (graduated from Qum Seminary and Ph.D student in political sciences)
Political Islam and its discrimination with Salafism in contemporary ages: fi...ezra lioyd
This document contains summaries of several papers presented at a conference on political Islam and Salafism. The papers address topics such as Abu Hanifa's views on the Umayyad dynasty, the dangers of Takfiri movements, strategies for countering Takfiri movements, Sayyid Qutb's views on Takfir (excommunication), violations of women's rights by Takfiri movements, and active Takfiri movements in Pakistan and strategies to counter them. The papers utilize analytical and descriptive research methods and aim to analyze various thinkers' perspectives on Takfiri movements and strategies to promote unity among Islamic schools of thought and counter the influence of Takfiri ideology.
ISIS uses sophisticated recruitment techniques, especially social media and children's camps, to attract new members. Through social media, ISIS presents an idealized vision of life in its territories while also spreading graphic violence. This juxtaposition, along with narratives of belonging and significance, appeal to potential recruits. ISIS also indoctrinates children in camps, isolating them and exposing them early to extremist ideology and violence to raise a new generation of fighters. The group's recruitment exploits basic human needs and uses conformity and acts of violence to exert pressure on followers.
This document discusses power and authority from a gender studies perspective, focusing on feminine values of power according to the New Testament. It argues that concepts of power and authority have historically been separated from the feminine universe and used to oppress women in patriarchal societies. The methodology uses gender analysis and theological perspectives. It proposes that the "Great Feminine Eon" of the 21st century will structure society based on reconsidering women's relationship to God as the Holy Spirit rather than as a male figure. This new age will promote feminist values like love, nature, beauty through the arts and new types of leaders.
MPhil thesis on sectarian relations in Pakistan, shows impact on the wider region Middle East, India and Afghanistan on Pakistan. Intensive use of identity and Nationalism theory as dissertation was done in politics but had input from history,anthropology, religious studies and sociology. London Metropolitan University. 2012.
The document provides a review and analysis of Stephen Philip Cohen's book "The Idea of Pakistan". The reviewer summarizes some of Cohen's key arguments about the idea of Pakistan and the state of Pakistan. According to the review, Cohen argues that the idea of Pakistan has fallen short of its ideals. He also analyzes the role of the Pakistani military in politics and society. However, the reviewer is critical of some of Cohen's claims and argues he provides an overly negative view of Pakistan and downplays positive aspects. The reviewer also questions some of Cohen's factual claims and interpretations of speeches by Muhammad Ali Jinnah.
This document discusses inter-faith dialogue and its importance in a multicultural society. It provides definitions of religion from scholars like Radhakrishnan, emphasizing religion as a spiritual practice rather than dogma. Inter-faith dialogue is described as both possible and desirable for discovering shared truths and fostering understanding between faiths. Guidelines are presented for conducting respectful dialogue based on mutual understanding and trust. The document also examines different approaches to inter-faith dialogue and the need to promote cooperation over theological differences.
This summarizes the existing modern theories of moral development and then looks into a part of our past and cultural heritage and reviews the traditional Hindu concepts of morality and their contribution to development of one's personality and their relevance in the current times.
The document discusses the concepts of ethnicity and ethno-nationalism in the context of analyzing the conflict between Russia and Chechnya. It defines ethnicity as a group identity based on both subjective identification by group members and external perceptions. Ethno-nationalism is defined as nationalism based on ethnic bonds that calls for autonomy and identity of a territorial community sharing history and culture. The document argues that Chechens constitute a distinct ethnicity based on their indigenous history in the region, unique Chechen language, and role of Islam in their social development.
This document provides a preface and overview of the book "The Republic Reengineered" by N. U. M. Akramul Kabir Khan. It argues that secular democracy cannot protect universal human rights on its own and a system of "moral democracy" is needed instead that incorporates religious values. It presents models for an education system, economic system, and remuneration system for a proposed unified social system based on Islamic principles. The goal is to gradually replace all existing states with this model or equivalent systems that suit different contexts.
. Introduction of Islam.
Concept of Islam.
Importance of Deen in Human Life.
Difference between Deen and Religion.
Distinctive Aspects of Islam.
Islamic Beliefs & its Impact on Individual & Society and the Fundamental of Islam
Islamic Worships: Spiritual, Moral and Social Impact.
II. Study of Seerah of Prophet Mohammad (PBAH) as Role Model for:- Individual
Diplomat
Educator
Military Strategist
Peace Maker
III. Human Rights & Status of Woman in Islam.
Human Rights and Status of Woman in Islam
Dignity of Men and Women
IV. Islamic Civilization and Culture:
Meanings and the Vital Elements
Role of Civilization in Development of Human Personality and Communities
Distinctions of Islamic Civilization (Tauheed, Spiritualism, Dignity of Man, Equality,
Social Justice, Moral Values, Tolerance, Rule of Law)
V. Islam and World.
Impact of Islamic Civilization on the West and Vice Versa
The Role of Islam in the Modern World.
Muslim World and the Contemporary Challenges.
Rise of Extremism.
VI. Public Administration and Governance in Islam
Concept of Public Administration in Islam
Quranic Guidance on Good Governance
Concept of Governance and its Applications in the light of Quran, Sunnah and Fiqh.
Governance Structure in Islam i.e. (Shura, Legislation, Sources of Islamic Law)
Governance under Pious Khelifat
Particular letters of Hazrat Umar (R.A) and Hazrat Ali (R.A) to different Authority.
Responsibilities of Civil Servants
System of Accountability in Islam
VII. Islamic Code of Life.
Salient Features of Islamic Systems, Social System, Political System, Economic
System, Judicial System, Administrative System,
Procedure of Ijmah and Ijtehad
Democracy of Denial: A Situational Analysis of Kashmir crisisinventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
1) Ideology alone does not typically lead to radicalization. Social bonds and socialization within radical social groups are important factors that can influence individuals to adopt more extreme beliefs over time.
2) Once individuals fully adopt radical beliefs, the ideology can take on a more literal and rigid role in guiding their actions, particularly for activists and terrorists. Religious ideologies tend to be more persuasive and provide greater justification for violence.
3) Within social groups that promote radical ideologies, social bonds and the desire to fit in can encourage individuals to adopt more extreme views in order to maintain treasured relationships even if they are initially less extreme. Exposure and conversion to radical beliefs typically happens gradually through social interaction rather than from ideology
Annastacia Hubbard RELG300 Research Paper with feedbackAnnastacia Hubbard
This document discusses the ideology and goals of Islamic extremism. It argues that radicals have twisted the teachings of the Quran to justify violence and imposing Sharia law worldwide. As the Muslim population increases in a country, extremism tends to rise as well, until non-believers face persecution. The document examines how Islamic beliefs become internalized through indoctrination from a young age. It maintains that the ultimate goal of extremists is to establish a global totalitarian system governed by their extreme interpretation of Sharia.
This document discusses different conceptions of spiritual capital. It begins by explaining the concept of 4Capital Theory and how spiritual capital fits within this framework. It then examines three ways spiritual capital can be conceived:
1) SC1 - Resources like materials, intellectual works, and relationships that have the potential to serve and spread spiritual purposes/values when viewed and used in certain ways.
2) SC2 - Foundational life experiences that develop a conviction in beauty, truth, goodness, and love as the heart of existence. Examples given include stories from Thomas Berry and Tony De Mello.
3) SC3 - The "self-presence of authenticity," an inherent and foundational form of being present to oneself
This document summarizes previous research on the demographics of members of two fledgling movements - UFO abductees and ritual abuse survivors. Both movements emerged in the 1980s and focus on healing from victimization by supernatural beings. Previous studies suggest that members of these groups and other new religious movements are disproportionately female, come from more privileged socioeconomic backgrounds, and are predominantly white. The article aims to present survey data on the demographics of UFO abductees and ritual abuse survivors and compare it to the general population.
This document summarizes previous research on the demographics of members of two fledgling movements that emerged in the 1980s - UFO abductees and ritual abuse survivors. Both movements focus on healing from victimization by supernatural beings and use psychotherapeutic techniques like hypnosis. Previous studies provide hypotheses about the demographics of these groups based on research on new religious movements. It is expected that the majority will be female, and come from higher socioeconomic backgrounds, with higher education and more prestigious occupations than the general population. The article aims to present survey data on the demographics of UFO abductees and ritual abuse survivors.
This document summarizes and critiques the concept of decolonization being used as a metaphor in Western academic contexts without proper acknowledgement or consideration of Indigenous peoples and struggles. It notes that decolonization is not simply a metaphor and discusses how the concept has been appropriated and domesticated in a way that is dangerous and limiting. It argues that decolonization must be grounded in recognition of Indigenous sovereignty and contributions from Indigenous intellectuals and activists to avoid being a premature attempt at reconciliation that contains settler anxiety.
These slides are about the Ethnography of Pakistan. It particularly talks about the foundation of Islamic Anthropology and try to answer the question that do we have any concept of Islamic anthropology. Then it further explains the two different perspectives about it. Then it talk about marginalisation in Pakistan under the headings of gender discrimination and ethnic politics in Pakistan.
Confirming PagesUnder Western Eyes CHANDRA TA LPADE MO.docxmargaretr5
This document summarizes and critiques how Western feminist texts have portrayed "third world women" as a singular, monolithic subject. It identifies three analytic presumptions common in Western feminist discourse: 1) treating "women" as a coherent group with identical interests, regardless of other identities; 2) providing "proof" of cross-cultural validity without critique; 3) implying a model of power that positions some as oppressors and others as oppressed. As a result, third world women are portrayed as uniformly poor, uneducated, tradition-bound victims. The document calls for more nuanced analyses that consider how gender interacts with other social factors.
Political Islam and its discrimination with Salafism in contemporary ages: fi...malisahmad
Political Islam and its discrimination with Salafism in contemporary ages: fields, opportunities and challenges
Author
Mahmud Fallah (graduated from Qum Seminary and Ph.D student in political sciences)
Political Islam and its discrimination with Salafism in contemporary ages: fi...ezra lioyd
This document contains summaries of several papers presented at a conference on political Islam and Salafism. The papers address topics such as Abu Hanifa's views on the Umayyad dynasty, the dangers of Takfiri movements, strategies for countering Takfiri movements, Sayyid Qutb's views on Takfir (excommunication), violations of women's rights by Takfiri movements, and active Takfiri movements in Pakistan and strategies to counter them. The papers utilize analytical and descriptive research methods and aim to analyze various thinkers' perspectives on Takfiri movements and strategies to promote unity among Islamic schools of thought and counter the influence of Takfiri ideology.
ISIS uses sophisticated recruitment techniques, especially social media and children's camps, to attract new members. Through social media, ISIS presents an idealized vision of life in its territories while also spreading graphic violence. This juxtaposition, along with narratives of belonging and significance, appeal to potential recruits. ISIS also indoctrinates children in camps, isolating them and exposing them early to extremist ideology and violence to raise a new generation of fighters. The group's recruitment exploits basic human needs and uses conformity and acts of violence to exert pressure on followers.
This document discusses power and authority from a gender studies perspective, focusing on feminine values of power according to the New Testament. It argues that concepts of power and authority have historically been separated from the feminine universe and used to oppress women in patriarchal societies. The methodology uses gender analysis and theological perspectives. It proposes that the "Great Feminine Eon" of the 21st century will structure society based on reconsidering women's relationship to God as the Holy Spirit rather than as a male figure. This new age will promote feminist values like love, nature, beauty through the arts and new types of leaders.
MPhil thesis on sectarian relations in Pakistan, shows impact on the wider region Middle East, India and Afghanistan on Pakistan. Intensive use of identity and Nationalism theory as dissertation was done in politics but had input from history,anthropology, religious studies and sociology. London Metropolitan University. 2012.
The document provides a review and analysis of Stephen Philip Cohen's book "The Idea of Pakistan". The reviewer summarizes some of Cohen's key arguments about the idea of Pakistan and the state of Pakistan. According to the review, Cohen argues that the idea of Pakistan has fallen short of its ideals. He also analyzes the role of the Pakistani military in politics and society. However, the reviewer is critical of some of Cohen's claims and argues he provides an overly negative view of Pakistan and downplays positive aspects. The reviewer also questions some of Cohen's factual claims and interpretations of speeches by Muhammad Ali Jinnah.
This document discusses inter-faith dialogue and its importance in a multicultural society. It provides definitions of religion from scholars like Radhakrishnan, emphasizing religion as a spiritual practice rather than dogma. Inter-faith dialogue is described as both possible and desirable for discovering shared truths and fostering understanding between faiths. Guidelines are presented for conducting respectful dialogue based on mutual understanding and trust. The document also examines different approaches to inter-faith dialogue and the need to promote cooperation over theological differences.
This summarizes the existing modern theories of moral development and then looks into a part of our past and cultural heritage and reviews the traditional Hindu concepts of morality and their contribution to development of one's personality and their relevance in the current times.
The document discusses the concepts of ethnicity and ethno-nationalism in the context of analyzing the conflict between Russia and Chechnya. It defines ethnicity as a group identity based on both subjective identification by group members and external perceptions. Ethno-nationalism is defined as nationalism based on ethnic bonds that calls for autonomy and identity of a territorial community sharing history and culture. The document argues that Chechens constitute a distinct ethnicity based on their indigenous history in the region, unique Chechen language, and role of Islam in their social development.
This document provides a preface and overview of the book "The Republic Reengineered" by N. U. M. Akramul Kabir Khan. It argues that secular democracy cannot protect universal human rights on its own and a system of "moral democracy" is needed instead that incorporates religious values. It presents models for an education system, economic system, and remuneration system for a proposed unified social system based on Islamic principles. The goal is to gradually replace all existing states with this model or equivalent systems that suit different contexts.
. Introduction of Islam.
Concept of Islam.
Importance of Deen in Human Life.
Difference between Deen and Religion.
Distinctive Aspects of Islam.
Islamic Beliefs & its Impact on Individual & Society and the Fundamental of Islam
Islamic Worships: Spiritual, Moral and Social Impact.
II. Study of Seerah of Prophet Mohammad (PBAH) as Role Model for:- Individual
Diplomat
Educator
Military Strategist
Peace Maker
III. Human Rights & Status of Woman in Islam.
Human Rights and Status of Woman in Islam
Dignity of Men and Women
IV. Islamic Civilization and Culture:
Meanings and the Vital Elements
Role of Civilization in Development of Human Personality and Communities
Distinctions of Islamic Civilization (Tauheed, Spiritualism, Dignity of Man, Equality,
Social Justice, Moral Values, Tolerance, Rule of Law)
V. Islam and World.
Impact of Islamic Civilization on the West and Vice Versa
The Role of Islam in the Modern World.
Muslim World and the Contemporary Challenges.
Rise of Extremism.
VI. Public Administration and Governance in Islam
Concept of Public Administration in Islam
Quranic Guidance on Good Governance
Concept of Governance and its Applications in the light of Quran, Sunnah and Fiqh.
Governance Structure in Islam i.e. (Shura, Legislation, Sources of Islamic Law)
Governance under Pious Khelifat
Particular letters of Hazrat Umar (R.A) and Hazrat Ali (R.A) to different Authority.
Responsibilities of Civil Servants
System of Accountability in Islam
VII. Islamic Code of Life.
Salient Features of Islamic Systems, Social System, Political System, Economic
System, Judicial System, Administrative System,
Procedure of Ijmah and Ijtehad
Democracy of Denial: A Situational Analysis of Kashmir crisisinventionjournals
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
1) Ideology alone does not typically lead to radicalization. Social bonds and socialization within radical social groups are important factors that can influence individuals to adopt more extreme beliefs over time.
2) Once individuals fully adopt radical beliefs, the ideology can take on a more literal and rigid role in guiding their actions, particularly for activists and terrorists. Religious ideologies tend to be more persuasive and provide greater justification for violence.
3) Within social groups that promote radical ideologies, social bonds and the desire to fit in can encourage individuals to adopt more extreme views in order to maintain treasured relationships even if they are initially less extreme. Exposure and conversion to radical beliefs typically happens gradually through social interaction rather than from ideology
Annastacia Hubbard RELG300 Research Paper with feedbackAnnastacia Hubbard
This document discusses the ideology and goals of Islamic extremism. It argues that radicals have twisted the teachings of the Quran to justify violence and imposing Sharia law worldwide. As the Muslim population increases in a country, extremism tends to rise as well, until non-believers face persecution. The document examines how Islamic beliefs become internalized through indoctrination from a young age. It maintains that the ultimate goal of extremists is to establish a global totalitarian system governed by their extreme interpretation of Sharia.
This document discusses different conceptions of spiritual capital. It begins by explaining the concept of 4Capital Theory and how spiritual capital fits within this framework. It then examines three ways spiritual capital can be conceived:
1) SC1 - Resources like materials, intellectual works, and relationships that have the potential to serve and spread spiritual purposes/values when viewed and used in certain ways.
2) SC2 - Foundational life experiences that develop a conviction in beauty, truth, goodness, and love as the heart of existence. Examples given include stories from Thomas Berry and Tony De Mello.
3) SC3 - The "self-presence of authenticity," an inherent and foundational form of being present to oneself
This document summarizes previous research on the demographics of members of two fledgling movements - UFO abductees and ritual abuse survivors. Both movements emerged in the 1980s and focus on healing from victimization by supernatural beings. Previous studies suggest that members of these groups and other new religious movements are disproportionately female, come from more privileged socioeconomic backgrounds, and are predominantly white. The article aims to present survey data on the demographics of UFO abductees and ritual abuse survivors and compare it to the general population.
This document summarizes previous research on the demographics of members of two fledgling movements that emerged in the 1980s - UFO abductees and ritual abuse survivors. Both movements focus on healing from victimization by supernatural beings and use psychotherapeutic techniques like hypnosis. Previous studies provide hypotheses about the demographics of these groups based on research on new religious movements. It is expected that the majority will be female, and come from higher socioeconomic backgrounds, with higher education and more prestigious occupations than the general population. The article aims to present survey data on the demographics of UFO abductees and ritual abuse survivors.
This document summarizes and critiques the concept of decolonization being used as a metaphor in Western academic contexts without proper acknowledgement or consideration of Indigenous peoples and struggles. It notes that decolonization is not simply a metaphor and discusses how the concept has been appropriated and domesticated in a way that is dangerous and limiting. It argues that decolonization must be grounded in recognition of Indigenous sovereignty and contributions from Indigenous intellectuals and activists to avoid being a premature attempt at reconciliation that contains settler anxiety.
These slides are about the Ethnography of Pakistan. It particularly talks about the foundation of Islamic Anthropology and try to answer the question that do we have any concept of Islamic anthropology. Then it further explains the two different perspectives about it. Then it talk about marginalisation in Pakistan under the headings of gender discrimination and ethnic politics in Pakistan.
Confirming PagesUnder Western Eyes CHANDRA TA LPADE MO.docxmargaretr5
This document summarizes and critiques how Western feminist texts have portrayed "third world women" as a singular, monolithic subject. It identifies three analytic presumptions common in Western feminist discourse: 1) treating "women" as a coherent group with identical interests, regardless of other identities; 2) providing "proof" of cross-cultural validity without critique; 3) implying a model of power that positions some as oppressors and others as oppressed. As a result, third world women are portrayed as uniformly poor, uneducated, tradition-bound victims. The document calls for more nuanced analyses that consider how gender interacts with other social factors.
Islamic fundamentalism, gender and new hermeneuticsinventionjournals
Control of women has been worldwide one of the most common subjects of fundamentalisms. Claiming allegiance to their sacred text, interpretative authority (monopoly of interpretation) and legitimacy for its implementation, the fundamentalists in their will to power deny to women equal conditions to those ones offered to men, claiming a hierarchical distinction between men and women in the social order as well as an ontological distinction between them, being men considered naturally superior to women. This article aims to clarify the relationship between Islamic fundamentalism and the domination of women and argue about the importance of the emerging feminist Hermeneutics in the context of Islam for the confrontation of female subjugation.
How to Cite
Malhan Khan, M. (2019). How Islam and Democracy are reconcilable?. Al Tafseer - Biannual Journal, (32). Retrieved from http://www.al-tafseer.org/index.php/at/article/view/65
Abstract
The paper discusses in detail different ways how Islam and democracy can be reconciled and highlights the importance of democratic values for Muslim dominated societies, which is the need of modern times. It also discusses how Islam which stands for global peace and security and bound Muslims to be more responsible regarding the implementation of justice, peace and to stand for the fundamental humanitarian values which go in parallel with the concept of democratic principles. The paper also converses, the scenario in which the beautiful religion for entire humanity has been attempted to be hijacked by a radical mindset which prevailed in every civilization ever existed.
This document provides a summary of the historical development of theories related to the anthropology of sexuality and sex work. It discusses how Victorian era discourses constructed sexuality as a means to ensure social control and conformity. Early anthropological studies of "primitive" peoples' sexuality served to define and conscript groups in service of Western knowledge production and moral concerns. The document then examines how these discourses informed understandings of prostitution. It argues post-modern theories emphasize the social construction of sexuality and potential for resistance to dominant discourses.
Do Muslim Women Really Need Saving Anthropological Refle.docxaryan532920
Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism
and Its Others
Author(s): Lila Abu-Lughod
Source: American Anthropologist, Vol. 104, No. 3 (Sep., 2002), pp. 783-790
Published by: Wiley on behalf of the American Anthropological Association
Stable URL: http://www.jstor.org/stable/3567256
Accessed: 26-03-2018 22:52 UTC
REFERENCES
Linked references are available on JSTOR for this article:
http://www.jstor.org/stable/3567256?seq=1&cid=pdf-reference#references_tab_contents
You may need to log in to JSTOR to access the linked references.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide
range of content in a trusted digital archive. We use information technology and tools to increase productivity and
facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
American Anthropological Association, Wiley are collaborating with JSTOR to digitize,
preserve and extend access to American Anthropologist
This content downloaded from 128.95.104.109 on Mon, 26 Mar 2018 22:52:31 UTC
All use subject to http://about.jstor.org/terms
H ,
LILA ABU-LUGHOD
Ethics Forum: September 11 and Ethnographic Responsibility
Do Muslim Women Really Need Saving ?
Anthropological Reflections on Cultural
Relativism and Its Others
ABSTRACT This article explores the ethics of the current "War on Terrorism," asking whether anthropology, the discipline devoted
to understanding and dealing with cultural difference, can provide us with critical purchase on the justifications made for American
intervention in Afghanistan in terms of liberating, or saving, Afghan women. I look first at the dangers of reifying culture, apparent in
the tendencies to plaster neat cultural icons like the Muslim woman over messy historical and political dynamics. Then, calling attention
to the resonances of contemporary discourses on equality, freedom, and rights with earlier colonial and missionary rhetoric on Muslim
women, I argue that we need to develop, instead, a serious appreciation of differences among women in the world-as products of
different histories, expressions of different circumstances, and manifestations of differently structured desires. Further, I argue that
rather than seeking to "save" others (with the superiority it implies and the violences it would entail) we might better think in terms of
(1) working with them in situations that we recognize as always subject to historical transformation and (2) considering our own larger
responsibilities to address the forms of global injustice that are powerful shapers of the worlds in which they find themselves. I develop
many of these arguments about the limits of "cultural relativism" through a consideration of the burqa an ...
Problems and Prospects of Human Right InstrumentsTheola Bonsi
The document discusses how human rights instruments have both prospects and problems when applied to women's rights in Afghan communities in light of universal human rights. It uses the example of the Pashtun practice of "Ghagh" (forced marriage) and its tension with laws against violence against women. While instruments provide prospects like global collaboration, they also face issues like cultural imposition and homogenization. HR instruments challenge moral relativism but cultural practices like Ghagh are justified by some. The implementation and enforcement of universal rights is an ongoing process that both progresses women's rights but also faces obstacles.
Understanding FATA (Pak institute of peace studies)Anaba Farooqui
This document provides background information on the Federally Administered Tribal Areas (FATA) of Pakistan. It discusses the tribal social dynamics and socioeconomic conditions of FATA. FATA has remained isolated from the rest of Pakistani society, with extreme poverty, lack of economic opportunities, and inadequate basic services and infrastructure. This isolation and lack of development has made the population vulnerable to radicalization. Militant groups have been able to exploit local grievances and recruit from the large unemployed youth population. The document aims to understand the roots and drivers of militancy in FATA by examining its tribal social structures, relations with the state, and socioeconomic challenges.
Education designed to_deceive-mary_williams-1978-14pgs-eduRareBooksnRecords
This document summarizes an article that is critical of modern education programs. It argues that programs like sex education, drug education, and values education were designed by humanists to change society by manipulating human behavior. These programs use techniques from psychology like values clarification, role playing, and sensitivity training to alter students' thinking and behaviors rather than just impart knowledge. The goal is to have students reject traditional values and morals in favor of situation ethics with no absolute truths. The document warns that these programs are deceiving parents by appearing to provide knowledge but are really aimed at re-engineering culture according to humanist ideals.
A MUSLIM MODEL FOR PEACEFUL CO–EXISTENCE AND MUTUAL RESPECTislamicjerusalem
This document presents a Muslim model for peaceful co-existence and mutual respect based on Islamic teachings. It analyzes a historical event where the Muslim caliph Umar established protections for Christians in Jerusalem, arguing this set a precedent for respecting diversity. The model recognizes humanity's shared origins and the value of understanding differences. It hopes this framework can help resolve the sensitive issue of Jerusalem in a just, inclusive manner that world leaders can apply to bring regional peace.
This document discusses Sara Suleri's memoir "Meatless Days" and how it highlights the marginalization of women in Pakistani society through the intersections of gender, religion, and politics. It summarizes that Suleri critiques how Islam has been misused in Pakistan to oppress women and deny them individual identity and agency. The memoir explores how female characters live subjugated lives defined by their roles within the patriarchal family structure. The document analyzes how Suleri uses the memoir to give voice to her dissatisfaction with how Pakistani society and political actors have denied women respect and representation.
This thesis explores the implications of a politics of natality, as suggested by Grace Jantzen's reading of Hannah Arendt's work, for peacebuilding in the Middle East. It develops a framework called "matrices of flourishing" to investigate peacebuilding approaches that privilege human flourishing. The author interviewed 32 Israelis and Palestinians engaged in conflict transformation and found fragile hopes and cross-boundary solidarities emerging, opening possibilities for fluid futures. The thesis recommends systems approaches for peacebuilding and outlines a research agenda to strategically plan future initiatives based on this approach.
Asymmetrical Decentralization, Representation, and Legitimacy in Indonesia A ...UniversitasGadjahMada
This article discusses the questions of representativeness and legitimacy within the context of the Majelis Rakyat Papua (Papuan People’s Assembly) as an integral part of the Indonesian government’s asymmetrical-decentralization scheme to reduce separatist tendencies in Papua. We find that the MRP has generally failed in its representation and its claim to legitimacy.
1Introduction The Multicultural PersonBoth the nature of what.docxdrennanmicah
1
Introduction: The Multicultural Person
Both the nature of what we take to be a self and its expression are inherently cultural (Bhatia & Stam, 2005, p. 419).
Each individual’s many aspects are not fragmented and distanced from one another or hierarchically ordered on behalf of a ruling center but remain in full interconnectedness and communication (Sampson, 1985, p. 1209).
There are a great variety of categories to which we simultaneously belong … Belonging to each one of the membership groups can be quite important, depending on the particular context … the importance of one identity need not obliterate the importance of others (Sen, 2006, p. 19).
Each of us is a multicultural human being. This simple and basic proposition, most descriptive of those of us who live in contemporary heterogeneous societies, constitutes the basic (though complex) theme of this book. Within its pages the reader will find attempts to explain, illustrate and argue for the value of this assertion. A major stimulus for pursuit of this is the belief that the study and understanding of behavior, when guided by the premise of individual multiculturalism, will increase the authenticity of our knowledge and the reliability of our predictions. This, in turn, should enhance the relevance and efficacy of the applications of our work to significant life situations – in the interest of advancing human welfare.
Multicultural Psychology and Cross-Cultural Psychology
This book needs to be distinguished from those that are in the tradition of cross-cultural psychology or mainstream multicultural psychology. The latter, as defined by Mio, Barker-Hackett, and Tumambing (2006, p. 32) “is the systematic study of all aspects of human behavior as it occurs in settings where people of different backgrounds encounter one another.” Multicultural psychologists prefer a salad bowl rather than a melting pot as metaphorical image, viewing the United States, for example, as a society in which groups maintain their distinctiveness (Moodley & Curling, 2006). They stress and argue for the necessary development of multicultural competence by psychologists and others. Such competence includes understanding of your own culture, respect for other cultures, and acquiring appropriate culturally sensitive interpersonal skills. To this end, professional guidelines have been proposed (and adopted) for education, training, and practice. Such guidelines are approved by the American Psychological Association (APA) for practice with persons of color (APA, 2003), practice with sexual minorities (APA, 2000), and practice with girls and women (APA, 2007).
The emphases in cross-cultural psychology are two-fold: first, to understand and appreciate the relationships among cultural factors and human functioning (Wallace, 2006); and second, to compare world cultures as well as subcultures within a single society. Cultures are compared on values, world-views, dominant practices, beliefs, and structures in order to re.
This document discusses feminist theory and its history. It explains that feminist theory developed from feminism to study gender inequalities in society through a theoretical lens. A key contributor was Simone de Beauvoir, whose 1949 book The Second Sex examined women's roles and treatment as the inferior sex, laying the foundation for feminist theory. The document also discusses the first wave of feminism in the 19th-early 20th centuries, which focused on issues like women's suffrage, education, and legal rights.
This document discusses the complex interrelationships between culture, ideology, and politics. It argues that the three concepts are inherently linked and influence each other in all directions. The document uses examples from Iran to illustrate how cultural practices like men's headgear and the veil took on new political and ideological meanings before and after the 1979 Islamic Revolution. It discusses how the Pahlavi regime and new Islamist government both sought to control women's public appearance and behavior to promote their visions of Iranian womanhood and culture. Children were also targeted to reshape the ideological frameworks through which new generations would view the world.
This document discusses Pakistan's foreign policy from an ideological perspective. It argues that Pakistan's foreign policy should be an extension of its internal commitment to establishing an Islamic social order based on the teachings of the Quran and Sunnah. However, it asserts that after 9/11, Pakistan was coerced into abandoning its ideological moorings and strategic allies to serve American strategic interests in the region, including by supporting the war in Afghanistan. This deviation from its founding principles has led to doubts about the direction of Pakistan's foreign policy and calls for reexamining it in line with the vision of the country's founders to establish an Islamic democratic welfare state.
Justice islamic and western perspectives by zafar iqbaldocsforu
This document provides an introduction and summary of the book "Justice: Islamic and Western Perspectives" by Zafar Iqbal. The book examines concepts of justice in Islamic philosophy and various Western philosophical traditions. It compares and contrasts Islamic principles for political, economic, and social organization to those found in select ancient and modern Western views. The author aims to clarify Islam's vision of an egalitarian social order in a way that facilitates rational dialogue with modern Western thought and addresses misunderstandings between civilizations. The concept of justice serves as a common thread around which the study integrates Islamic teachings and engages with different philosophical perspectives on organizing society.
Common Patterns of Religious [Islamic] Revival in Central Asia and Challenges...Galym Zhussipbek
Common patterns of religious revival pose serious challenges to developing inclusive society and human rights in Central Asian countries. Overall, it can be argued that religious [Islamic] revival in Central Asian countries has come to the point when it can be analyzed under the prism, whether it impedes the development of inclusive society and human rights or not.
Similar to The cultural conflict between the pakistani taliban and pakistani women (20)
This presentation was provided by Steph Pollock of The American Psychological Association’s Journals Program, and Damita Snow, of The American Society of Civil Engineers (ASCE), for the initial session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session One: 'Setting Expectations: a DEIA Primer,' was held June 6, 2024.
How to Build a Module in Odoo 17 Using the Scaffold MethodCeline George
Odoo provides an option for creating a module by using a single line command. By using this command the user can make a whole structure of a module. It is very easy for a beginner to make a module. There is no need to make each file manually. This slide will show how to create a module using the scaffold method.
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
How to Fix the Import Error in the Odoo 17Celine George
An import error occurs when a program fails to import a module or library, disrupting its execution. In languages like Python, this issue arises when the specified module cannot be found or accessed, hindering the program's functionality. Resolving import errors is crucial for maintaining smooth software operation and uninterrupted development processes.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
-------------------------------------------------------------------------------
Find out more about ISO training and certification services
Training: ISO/IEC 27001 Information Security Management System - EN | PECB
ISO/IEC 42001 Artificial Intelligence Management System - EN | PECB
General Data Protection Regulation (GDPR) - Training Courses - EN | PECB
Webinars: https://pecb.com/webinars
Article: https://pecb.com/article
-------------------------------------------------------------------------------
For more information about PECB:
Website: https://pecb.com/
LinkedIn: https://www.linkedin.com/company/pecb/
Facebook: https://www.facebook.com/PECBInternational/
Slideshare: http://www.slideshare.net/PECBCERTIFICATION
Thinking of getting a dog? Be aware that breeds like Pit Bulls, Rottweilers, and German Shepherds can be loyal and dangerous. Proper training and socialization are crucial to preventing aggressive behaviors. Ensure safety by understanding their needs and always supervising interactions. Stay safe, and enjoy your furry friends!
Physiology and chemistry of skin and pigmentation, hairs, scalp, lips and nail, Cleansing cream, Lotions, Face powders, Face packs, Lipsticks, Bath products, soaps and baby product,
Preparation and standardization of the following : Tonic, Bleaches, Dentifrices and Mouth washes & Tooth Pastes, Cosmetics for Nails.
The cultural conflict between the pakistani taliban and pakistani women
1. ANALYSIS PAPER
1
The Cultural Conflict between the Pakistani Taliban and
Female Pakistani Advocates for Education
Janet Mesh
University of New Hampshire
2. ANALYSIS PAPER
2
W. Barnett Pearce (1989) eloquently states in his book, Communication and the Human
Condition, that “all human beings construct stories that make their world coherent, but not all
stories are alike, not all stories work as well as others, and stories often contradict each other”
(p.21). Human beings constantly strive with great effort to construct a coherent narrative of their
interpretation of the world. When two cultures intersect and stories from each culture do not
complement one another, a conflict may arise. A story that human beings construct are classified
as resources, such as “images, symbols, and institutions that persons use to make their world
meaningful” (Pearce, 1989, p. 23). In addition to resources, humans use practices, or actions, to
make their world meaningful. Resources and practices comprise what Pearce explains as the
communication perspective. This perspective “sees all human activity as recurring, reflexive
process in which resources are expressed in practices and in which practices (re)construct
resources” (Pearce, 1989, p. 23). In other words, human beings are constantly enacting together
to create meaning of their worlds with resources and practices. If resources express practices and
practices construct or reconstruct resources, then culture is not a fixed thing. Instead culture is
co-evolutionary and best understood when two or more cultures interact.
In order to further understand this reciprocal process, I will apply the communication
perspective and the tools for understanding cultural forms of communication to the cultural
conflict between the Pakistani Taliban and women in Pakistan who advocate for education
rights. I will analyze the Pakistani Taliban as practicing ethnocentric communication and the
women advocates in Pakistan as practicing modernist communication. I will also provide a
cultural and historical background of each culture and will apply Pearce’s taxonomy for forms of
communication to each. The cultural orientations and forms of communication each side
3. ANALYSIS PAPER
3
practices has been a strong topic recently since the shooting by the Taliban of a fourteen year old
Pakistani girl named Malala Yousafzai in the Swat Valley, Pakistan. Overall, I will discuss how
violence occurs between the two sides when the cultures intersect, particularly in the case with
the Taliban and Malala Yousafzai, and will apply the form of cosmopolitan communication to
the diatribe in order to find a way for humane contact to occur between the two sides.
Even though the Taliban existed before this time, between 1979 and 1988 it became
recognized as a fundamentalist organization and “rose as a militant Islamist movement in
Afghanistan after the successful “Jihad” against Soviet occupation” (Behuria, 2007, p.530). A
“jihad” is a war against infidels. Those who fight this war against infidels are called
“mujahideen”. This term originates from Muhammed in the Qur’an and means “Muslims who
struggle in the path of God” (Behuria, 2007, p 531). After the Soviet defeat, “the Taliban gained
popularity, it attracted material and moral help from the Pakistani establishment, enabling it to
bring the entire state under its control” (Behuria, 2007, p. 532) and the mujahideen came to
power in Pakistan. This control of Pakistan by the Taliban pressured Prime Minister Nawaz
Sharif to introduce the fifteenth amendment to the Pakistani constitution which states that the
Federal Government is under an obligation to enforce the Shariah law in the country as well as to
uphold the “principles of Islam, as laid down in the Holy Qur’an” (Behuria, 2007, p. 533).
For the purpose of this paper I will refer to this side of the diatribe as the
“Taliban”. However, a distinction must be made that this is not the “Taliban” that the United
States has been at war with in Afghanistan. Instead, this group in Pakistan is also known as
“Tehrik-i-Talbian Pakistan” and shares the same religious ideology with the Afghan Taliban and
Al Qaeda. This ideology roots itself in the religion, Islam. Their religious guidelines are
“considered to provide the basis for conduct and judgment, for ideas and practice, understanding
4. ANALYSIS PAPER
4
life and the universe and the rectification of contemporary problems facing Muslims” (Vertigans,
2009, 9). The religion practiced by the Taliban is Islam and those who are followers of Islam are
called Muslims. “Islam is the second largest religion in the world with over 1 billion followers”
(“Islam at a Glance”, 2009). The Qur’an is the holy scripture of Muslims and was revealed by
God to the Prophet Muhammed, so Muslims understand the verses in the Qur’an as the literal
word of God. “Islam is distinctive for having an explicit theory of moral development… it is a
morality that stresses the individual’s power to act or refrain from acting, rather than the ability
to make increasingly sophisticated judgments about what is right or wrong” (Pearce, 1989, p.
126). Muslims know what is right or wrong because the Qur’an prescribes the moral order in
detail for every human. The most important practices are the Five Pillars of Islam which consist
of Shahadah, Salat, Zakat, Sawm, and Hakk. The Five Pillars demonstrates the obligations of a
Muslim’s life “and weaves their everyday activities and their beliefs into a single cloth of
religious devotion” (“Five Pillars of Islam”, 2009). In addition to these sacred traditions, the
Taliban in Pakistan practices Shariah law. Shariah law is understood in Islam “as God’s revealed
law” and tries to describe all possible human acts by dividing them into the permitted (halal) and
the prohibited (haram) (Barnabas Fund, 2007). Sharia law “influences the behavior and
worldview of most Muslims” and governs all matters of devotional life, worship, marriage,
inheritance, criminal offenses, commerce, and personal conduct. This law regulates the
governing of the Islamic state and its relations to non-Muslims within the state as well as to
enemies outside the state” (Barnabas Fund, 2007). Shariah law allows discrimination on the
basis of religion as well as on the basis of gender. Under this law, women are seen as inferior
and the law enforces modesty of women in public places. The Sharia also encourages Muslims
to wage jihad in order change the “House of War” where non-Muslims are dominant. This is a
5. ANALYSIS PAPER
5
very important aspect of the law which forms the coherent story for the Taliban in the cultural
conflict against the women in Pakistan.
I will analyze the cultural world and communication perspective of the Taliban by
explaining ethnocentric communication in detail with Pearce’s taxonomy tool and providing
examples to support my explanations. The Taliban’s preferred form of communication is
ethnocentric. Through Pearce’s (1989) description he states that in ethnocentric communication
others are treated as non-natives, resources are not placed at risk, a particular structure of
mythology exists, the implicative and practical logical forces are most dominant, and coherence,
coordination, and mystery are achieved by the expression and (re)construction of resources in
practices (p. 200). First in ethnocentric communication, resources are not placed “at risk” in
which the stories are “not threatened by the explicit recognition of other, dissimilar stories”. In
order to ensure this protection of stories, or resources, the group will claim it is “superior to the
others, who are dismissed as subhumans… or less developed than the “chosen people”’ (Pearce,
1989, p. 128). This protection of resources by members of the culture does not allow outsiders
to question their legitimacy. Since outsiders of this culture are considered inferior to insiders,
the other is treated as a non-native. That is, any person outside the culture is not considered a
rightful participant of that culture. Instead the other is treated as an outsider and positioned as
the enemy in relation to natives. As stated above, the Sharia law in Islam and practiced by the
Taliban allows them to discriminate against non-Muslims and create an enemy of anyone who
does not construct and reconstruct the same stories, resources, and practices. According to
retired Lieutenant General Talat Masood, “They are indoctrined to hate the West, to hate India,
to hate everything other than their own brand of Islam” (“Battle of Swat Valley", 2009).
6. ANALYSIS PAPER
6
Also in ethnocentric communication, a structure of mythology exists that is comprised of
a psychological, sociological, cosmological and epistemic question. The psychological questions
asks, “Who am I?”, the sociological questions asks, “What are we?”, the cosmological questions
asks, “What is the nature of the world we live”, and the epistemic question asks, “What is the
nature of our knowledge about the answers to all these questions?” (Pearce, 2989, p. 104). In
this form of communication, the answers given by the epistemic question is used to support the
ways of life governed by the psychological, sociological, and cosmological questions. The
epistemic question is dealt with separately from the rest of society which is accomplished by
establishing a distinction between the secular and the sacred. Thus the facts of life are in the
sacred stories. The Qur’an and Sharia law are resources used in the Taliban culture that guide
the moral order for all Muslims. The Qur’an states the obligations of a Muslim’s life and the
Shariah law influences the behaviors of Muslims since it governs personal, legal, commercials
and religious matters. The sacred traditions of Islam “are to strengthen the will because that is
the path of moral development” (Pearce, 1989, p. 127).
In this communication form, coherence is achieved by stories that distinguish between “us” and
“them”. There is also a mindfulness, or an awareness, of the existence of others who differ from
the culture using ethnocentric communication. Coordination is achieved by enacting patterns
well known to participants and a variety of scripts. Mystery is achieved by producing symbols to
the content of stories. Pearce (1989) explains that the most common way to achieve
coordination, coherence, and mystery in ethnocentric communication is to “link religion and the
state, investing the ruler with divine authority and the religion with state power” (p. 120). The
Taliban achieved coordination, coherence, and mystery in their cultural resources and practices
7. ANALYSIS PAPER
7
by effectively linking religion and state and having the constitution changed to consider Islam as
Pakistan’s dominant religion.
Beginning in 1977, General Zia ul-Haq came to power after overthrowing Zulfiqar Ali
Bhutto. Under Zia’s rule, he gained support from fundamentalist groups and feudal warlords in
Pakistan in order to invoke Islam as a universal code of moral behavior and to create the “West”
as the main enemy of Muslims. “Women’s hard won rights of the pre- and post-independence
eras were the first ones to be taken away as Zia began implementing his vision of Islamic Law”
(Jafar, 70). His main changes to Pakistan for women were to force women to wear the chadar,
or a full body veil, in order to cover their bodies. Zia created propaganda commercials that
associated women with the home and motherhood instead of as affluent members of
society. The female body was thought of as obscene and enticing to the male’s will under this
new Islamic rule. In addition, under Zia’s rule, the discourse on women was dominated by the
belief that “women are repositories of family… and women are men’s property” (Jafar, 2005, p.
48). In 1988, Pakistan elected Benazir Bhutto, the first woman prime minister of Pakistan.
There was hope that many of Zia’s institutionalized ideologies, especially for women, would be
repealed. However, legal obstacles in the constitution made it extremely difficult for these
Islamic laws to be repealed (Jafar, 2005). These laws and ideologies of a dominant Islamic male
society, culture, and government continue to exist in the communication orientations and form in
Pakistan and are best exemplified in the cultural conflict between women advocates and the
Pakistani Taliban.
On the other side of the conflict, the women of Pakistan and advocates for women’s
education are practicing a different form of communication in this conflict. These women are
practicing modernistic communication. The most important aspect of this communication is the
8. ANALYSIS PAPER
8
coherent narrative of change and progress. According to Pearce (1989), “when “new”
resources/practices are evaluated as “better” than “old” one, there is a powerful impetus to
change” (p. 146). Pakistani women who are advocating for rights to education view their “new”
resources and practices as better than their “old” ones, such as being prohibited from attending
schools or college. These women are adopting new language scripts that explain education as a
human right. Since there is a coherent narrative in modernistic communication, there is an
assumption that everyone practicing this form of communication is coordinating around the
narrative. Mystery is acknowledged, but is understood as something that will be overcome by
scientific method. The coherent narrative for change in modernity causes others to be treated as
non-natives and for resources to be constantly at risk. The structure of mythology is also
different, especially compared to ethnocentric communication. The facts of life and moral
development are determined by human effort. In modernity, people gain knowledge for
themselves, through their interpretations, so there is no difference in who deals with the
epistemic question (Pearce, 1989).The Pakistan women in particular are happy
modernists. Happy modernists, according to Pearce(1989), "use modernistic communication as
the technology of liberation - a heady and healthy escape from the dead hand of tradition and a
license to explore new ways of life" (p.147). Pakistani women are using education as a means
for liberation from the tradition of Islamic rule in Pakistan. Happy modernists understand that a
way of thinking is not new, but can be transformed into a new way through change, and then
celebrates this newness.
9. ANALYSIS PAPER
9
The cultural conflict between the Pakistani Taliban and Pakistani women is receiving
profound media attention around the world due to the recent intersection of the two cultures on
October 9, 2012. On this day, a fourteen year old girl named Malala Yousafzai was shot twice in
the neck and head by Taliban gunmen on her way home from school in the Swat Valley,
Pakistan. “Yousafzai first came into the public eye in 2009, when private schools in Pakistan's
Swat valley were ordered to close in a Taliban edict that forbade girls from attending school”
(“Profile: Malala Yousafzai”, 2009). She began writing a blog for the BBC’s Urdu service, under
a pseudonym, Gul Makai, which means “grief stricken” in Urdu. She detailed in her blog how
the ban affected her and her peers. Yousafzai stated, “I don’t mind if I have to sit on the floor at
school. All I want is education. And I’m afraid of no one” (as cited in Lloyd, 2012). Malala
Yousafzai and the other advocates for education reform in Pakistan practice a modernist form of
communication which caused the Pakistani Taliban to counter with a violent action.
In the Inside Story video posted on www.aljazeera.com, “Who in Pakistan should have
protected Malala”, Mike Hanna discusses the current cultural conflict between the Pakistani
Taliban and women’s advocacy of education with Rubina Khalid, a senator with the ruling
Pakistan People’s Party, Amjad Malik, the chairman of the Association of Pakistani Lawyers,
and Marium Fatima Khan, a women coordinator for Pakistan International Human Rights
Organization. This twenty five minute dialogue reveals the “happy modernist” perspective that
each person has for the future of Pakistan and a solution to the cultural conflict. Before the
interviews, the reporters provide a brief synopsis of the attack on Malala Yousafzai. “Yousafzai
had come to public attention at the age of 11, when she publically criticized the Pakistani Taliban
for its violent action against girls’ school in the area which was then under its control” (as cited
from “Inside Story”, 2012).
10. ANALYSIS PAPER
10
To understand the motives by the Taliban for the recent attack, another Taliban member,
Tehreek E Taliban, stated, “Malala was targeted because of her pioneering roles in preaching
secularism and so called enlightened moderation. And who ever does so in future will also be
targeted again” as cited from “Inside Story”, 2012). By claiming responsibility for the shooting,
the Taliban is revealing that their motives are rooted in a fundamentalist interpretation of Islamic
Law. They are also protecting their resources and practices that support this interpretation of
Islamic Law by targeting any enemies of Islam and ensuring future attacks. The Taliban’s uses
ethnocentric communication by creating an enemy. However, the other side of the conflict,
advocates for women’s rights to education, condemns this and future attacks and urge for
change. In this video, this side of the diatribe is using rhetorical eloquence in order to offer a
solution to the conflict. Rhetorical eloquence is the extent to which a communication system is
utilized in order to persuade the other to agree with your story. Nonetheless, rhetorical eloquence
can only occur when issues are compatible or have a common ground. (Pearce, 1989, p. 186).
Rubina Khalid states in the interview, “Basically it is a mindset that we are fighting, it is
a mindset that has to be changed and we will change it. It is time we should all get together and
face the problem” (as cited from “Inside Story”, 2012). Khalid reveals that she cannot compare
her worldview to the Taliban’s and will not attempt to understand their mindset. Instead, she
uses rhetorical eloquence and modernistic communication to ensure that she will change the
Taliban’s mindset of Islamic law. There is no mention of wanting to understand the moral order
of the Taliban. Instead she states clearly, “I cannot comprehend as to what kind of mindset
would target a 14-year-old girl” (as cited from “Inside Story”, 2012). Khalid’s use of rhetorical
11. ANALYSIS PAPER
11
eloquence may prove ineffective if a dialogue occurs between the two sides of the conflict
because the Taliban’s story and the women’s story for education are not compatible.
When asked for the motives of the attack on Malala Yousafuzi, the Taliban spokesman,
Ehsan ullah Ehsan, he stated:
“Although she was young and a girl and Taliban does not believe in attacking women but
whomsoever leads any campaign against Islam and Shariah is ordered to be killed by
Shariah. It is not merely allowed to kill such a person but it is obligatory in Islam.” (as
cited from “Inside Story”, 2012).
In this statement, Ehsan ullah Ehsan is using the language script of ethnocentric communication
to protect the resources and practices of his culture by maintaining a coherent story of the enemy.
He is also using the communication perspective. The communication perspective states that
“resources are expressed in practices and in which practices (re)construct resources” (Pearce,
1989, p. 23). Pearce (1989) further explains that “resources are expressed in practices, because
resources comprise a “logic” of meaning and action that defines what is obligatory” (p. 39). As
identified above, the Taliban are obligated to kill any person against Islam and Shariah since it is
stated in the Qur’an. In the Taliban culture, this is a legitimate resource expressed in
practice. This obligation to Islamic and Shariah law also reveals the deep enmeshment, or
“quality of participation in a story (Pearce, 1989, p. 71), to the story because it deals with the
facts of life for Muslims. Also, by saying Malala was “killed by Shariah” reveals that the
Taliban are justified in the attack since Shariah law clearly states that any Muslim will perform
jihad, or a war against infidels, to protect and expand Islamic traditions.
12. ANALYSIS PAPER
12
Marium Fatima Khan, a coordinator for Pakistan International Human Rights
Organization, extends the interview in a happy modernist direction. When Mike Hanna asks if
the oppression of women is rooted in cultural customs, she responds and explains, “Pakistan is in
transformation and that the cultural values are there, but we are changing” as cited from “Inside
Story”, 2012). She also acknowledges the mindset of the Taliban that Khalid explains is
working to undermine this transformative process, but is hopeful in her speech that the Pakistani
people are being persuaded to agree with the coherent narrative for change. She also states that,
“This is a high time to change the mindsets. Muslims by nature are peaceful people…. And this
was the message of the Holy Prophet, peace be upon him, to promote education” (as cited from
“Inside Story”, 2012).
As mentioned earlier, the advocates for women’s right to education and the Taliban are
both practicing rhetorical eloquence. Each side is attempting to persuade the other to agree with
a different worldview compared to their own. Since the two sides of this conflict do not share a
common ground in their worldviews and do not practice the same form of communication,
rhetorical eloquence will not be effective in resolving this conflict. Instead, social eloquence
should be practiced. Social eloquence is used when there is no common ground between two
stories. Instead of trying to persuade, the two sides focus on coordination. By focusing on
coordination, the two sides of the conflict have the opportunity to make stories comparable and
to remind that each side is coming from a moral worldview. Social eloquence is achieved
through a different form of communication, known as cosmopolitan communication. (Pearce,
1989).
13. ANALYSIS PAPER
13
Pearce (1989) describes cosmopolitan communication as a form of communication that
“enables coordination among groups with different, even incommensurate, social realities” (p.
169). This is very different from ethnocentric and modernistic communication since these two
emphasize coherence instead of coordination in their resources and practices. Cosmopolitan
communication focuses on coordination in order to start and continue a dialogue between the two
sides. By using social eloquence in cosmopolitan communication, each side is not asked to give
upon their worldview. Instead, a dialogue occurs that hopefully results in self-reflection of both
sides. The focus of cosmopolitan communication is to construct new meanings of resources and
practices together through coordinated dialogue and self-reflection which will then allow
constant humane contact between the two sides.
I do not know if a full practice of cosmopolitan communication is possible for this
conflict right now, but it is definitely desirable. Instead of focusing on coherence and agreement,
the focus in cosmopolitan communication is on coordination and dialogue. By communicating
together in order to understand each other’s worldview, there is hope to develop humane ways of
interaction. This could prevent either side from practicing violence. Nonetheless, by using
rhetorical eloquence, the two sides are being persuaded to conform to the other’s coherent story.
However, I think this will produce the opposite intention and will create more hostility between
the Taliban and women advocating for education. I think this approach of social eloquence and
cosmopolitan communication will help diminish the violent actions that occur when the two
sides of the cultural conflict interact. With rhetorical eloquence, one side is persuading the other
to agree with a different worldview. This form of eloquence does not dismantle the ideology of
14. ANALYSIS PAPER
14
an enemy in the side that is being persuaded. If the use of rhetorical eloquence fails, then the
disputants become frustrated again and produce another pattern of conflict.
The word Taliban in Arabic means “student”. I think an effective way to create humane
contact would to be to bring young Taliban members and young male and female students who
want the rights to education in Pakistan together in a safe environment to talk about what it
means for them to be students in their country. These two sides share comparable stories as
“students” and could have the opportunity to understand one another not as villains, but as
humans who have a desire to learn and to be educated. It would be very difficult at first to have
the two sides to come together in humane contact since women are fearful of the repercussions of
speaking openly about their worldviews and the Taliban sees anyone other than their own as an
“enemy” of their worldview. However, if young children were encouraged to create this dialogue
together, the opportunity for constant humane contact between the two sides could result and
could combat the current violent forms of communication and interaction.
This paper in itself can be a stepping stone to understanding the effects of modernistic
and ethnocentric communication practiced by each side and a beginning of how to practice in
order to view the conflict without trying to create an agreement to resolve the conflict. The use
of cosmopolitan communication could result in the protection of many Pakistani lives if it is
implemented into the language and interaction of the citizens. This cultural conflict has a
complex system of historical, political, religious, and cultural laws and traditions interwoven into
it. This creates difficulty when trying to bring the two sides into humane contact. However, I
think that is the beauty of cosmopolitan communication. If a way to bring the Taliban and
women in Pakistan together to understand one another’s worldviews and forms of
15. ANALYSIS PAPER
15
communication is created, then that is a small, but profound step into bringing the two sides into
contact and hopeful transformation.