ACF NATIONALS 2019 the Editors
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Khan, Aliyah: Far from Mecca: Globalizing the Muslim Caribbean New Brunswick, NJ: Rutgers University Press 2020
International Journal of Latin American Religions (2020) 4:440–446 https://doi.org/10.1007/s41603-020-00118-y BOOK REVIEW Open Access Khan, Aliyah: Far From Mecca: Globalizing the Muslim Caribbean New Brunswick, NJ: Rutgers University Press 2020. ISBN 978-19788006641, 271p. Ken Chitwood1 Published online: 15 September 2020 # The Author(s) 2020 Introduction Brenda Flanagan’s 2009 novel Allah in the Islands tells the story of the lives, dreams, and social tensions of the residents of Rosehill, a community on the fictional “Santabella Island.” The novel centers around the protagonist Beatrice Salandy and her decision whether or not to leave Santabella, a lush and tropical Caribbean island only thinly veiled as real-life Trinidad. Weaving its way through the novel is Beatrice’s relationship with an “Afro-Santabellan” Muslim community that is critical of island politics and outspoken on behalf of the poor. Through first-hand narratives from Abdul—one of the members of the community and right-hand man to its leader, Haji—readers learn that the “Afro-Santabellan” Muslim community is planning a coup against the Santabellan government. This, in turn, is a thinly veiled reference to the real-life 1990 Jamaat al-Muslimeen coup. A key theme that runs throughout the book, and in contemporary Trinidad, is how the non-Muslim residents of Santabella view “Afro-Santabellan” Muslims. Situated between the island’s Black and Indian commu- nities, Flanagan writes how island residents react with a mixture of awe and opprobri- um to their Muslim neighbors. While it may seem strange to start a review of one book with a discussion of another, I would not have been aware of Flanagan’s work if it were not for Aliyah Khan. -
Rituals and Sacraments
Rituals and Sacraments Rituals, Sacraments (Christian View) By Dr. Thomas Fisch Christians, like their Islamic brothers and sisters, pray to God regularly. Much like Islam, the most important Christian prayer is praise and thanksgiving given to God. Christians pray morning and evening, either alone or with others, and at meals. But among the most important Christian prayers are the community ritual celebrations known as "The Sacraments" [from Latin, meaning "signs"]. Christians also celebrate seasons and festival days [see Feasts and Seasons]. Christians believe that Jesus of Nazareth, who taught throughout Galilee and Judea and who died on a cross, was raised from the dead by God in order to reveal the full extent of God's love for all human beings. Jesus reveals God's saving love through the Christian Scriptures (the New Testament) and through the community of those who believe in him, "the Church," whose lives and whose love for their fellow human beings are meant to be witnesses and signs of the fullness of God's love. Within the community of the Christian Church these important ritual celebrations of worship, the sacraments, take place. Their purpose is to build up the Christian community, and each individual Christian within it, in a way that will make the Church as a whole and all Christians more and more powerful and effective witnesses and heralds of God's love for all people and of God's desire to give everlasting life to all human beings. Each of the sacraments is fundamentally an action of worship and prayer. Ideally, each is celebrated in a community ritual prayer-action in which everyone present participates in worshipping God. -
Carson Et Al.Pdf
The Brief Wondrous Tournament of WAO - Málà Yousufzai, served extra spicy Editors: Will Alston, Joey Goldman, James Lasker, Jason Cheng, Naveed Chowdhury, and Jonathan Luck, with writing assistance from Athena Kern and Shan Kothari. Packet by Carson et al TOSSUPS 1. This compound is released upon hydrolysis of compounds such as DMDM hydantoin [high-DAN- toe-in] and Quaternium-15. This compound is the lighter of the two monomers used to form melamine resin and Novolac. A pyridine derivative with no substituent at the 4 position is produced by the reaction of this compound with two beta-keto esters in the Hantzsch synthesis. An amine nucleophilically attacks this compound in the first step of a reaction which forms a beta-amino carbonyl, a compound also called a (*) Mannich base. The proton NMR spectrum of this compound consists of only one peak at around 9.6 ppm. In ChIP, this compound is used to cross-link DNA to proteins. It is the simplest and most common fixating agent used in biology experiments. Oxidizing methanol produces -- for 10 points -- what simplest aldehyde, which is used to preserve dead bodies? ANSWER: formaldehyde [or methanal or CH2O; do not accept or prompt on “methanol”] 2. In a story by this author, a character advises his cousin that one ought to beg from courting couples rather married ones. That story begins with its central character daydreaming about dodgem cars while his teacher talks about Masterman Ready and concludes with his cousin Bert trying to break them onto the title carousel at the Goose Fair. The family of the narrator of another story by this man entertains itself by muting the TV during politician’s speeches. -
PDF Download
ANTHROPOS 110.2015: 63 – 72 Redefining the “Ashura” Ritual in Iraq The Islamist Movement and the Student Processions (mawakib al-talaba) during 1966–1968 Florian Bernhardt Abstract. – This article examines the redefinition of the Mu- placed on the politicization of “Ashura” in Iran and harram processions in Iraq during the 1960s. The article address- Lebanon during the 1960s and the 1970s. Less at- es the societal and political significance of “Ashura” in Iraq and tention has been directed to the commemoration of examines in detail the Muharram processions organized by the country’s nascent Islamist movement. The Islamic Da‘wa Party “Ashura” in Iraq. This is all the more remarkable (Hizb al-Da‘wa al-Islamiyya), established at the end of the 1950s, since it is in the territory of present-day Iraq that sensed the importance of “Ashura” for promoting its political the Shi’a, as a distinct political and religious group message, attracting new followers, and mobilizing the Shi’ite developed centuries ago and where the central reli- community. By then, however, the educated middle classes, who accounted for the majority of al-Da‘wa’s activists, were absent gious tenets of Shi’ism were formulated. Although from the “Ashura” rituals. The party, therefore, organized separate present-day Iraq is the location of four of the shrines processions for university students, differing from popular forms of the Twelve Imams and is home to the most im- of commemoration in both outward appearance and political con- portant educational institution of Shi’ite learning in tent. [Iraq, Ashura, Islamism, Da‘wa Party, Hizb ad-Da‘wa] Najaf, the number of studies dealing with “Ashura” in Iraq remains limited. -
Fight-Dancing and the Festival Paul H. Mason
Paul H. Mason completed his PhD in cultural anthropology at CONTRIBUTOR Macquarie University (2012) under the supervision of Professors Greg Downey and John Sutton. He has conducted ethnographic fieldwork with arts communities in Indonesia and Brazil, religious minorities in India and Brazil, and tuberculosis patients in Australia and Vietnam. With support from Macquarie International, the National Department of Education in Indonesia, and the Australia Netherlands Research Collaboration, he has also conducted archival research in Australia, Brazil, Holland, and Indonesia. His research on martial arts has been published in Global Ethnographic, Cultures-Kairós, and Inside Indonesia, and he recently coedited The Fighting Art of Pencak Silat and its Music with Dr Uwe Paetzold (Robert Schumann University of Music, Düsseldorf), published as part of Brill’s Southeast Asian Library Series. FIGHT-DANCING AND THE FESTIVAL TABUIK IN PARIAMAN, INDONESIA AND IEMANJá IN SALVADOR DA BAHIA, BRAZIL PAUL H. MASON DOI ABSTRACT 10.18573/j.2016.10065 Festivals bring people together in affirmations of community. This article looks at two festivals in coastal locations in Indonesia and Brazil with a close inspection of performances of fight-dancing included within both festivals. The improvisatory or choreographed organization of the fight- KEYWORDs dancing performances echoes the manner in which the festivals themselves are assembled. As these festivals grow in popularity, Dance, festivals, the process of inventing tradition is heterogeneously co- Tabuik, Iemanjá, constituted by those parties who actively invest in the symbolic Capoeira, Silek, capital of the events. Verbal and non-verbal forms of expression Indonesia, Brazil. reinforce each other in the construction of a multivalent sense of regional traditions. -
Bhakti Movement
TELLINGS AND TEXTS Tellings and Texts Music, Literature and Performance in North India Edited by Francesca Orsini and Katherine Butler Schofield http://www.openbookpublishers.com © Francesca Orsini and Katherine Butler Schofield. Copyright of individual chapters is maintained by the chapters’ authors. This work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the work; to adapt the work and to make commercial use of the work providing attribution is made to the author (but not in any way that suggests that they endorse you or your use of the work). Attribution should include the following information: Orsini, Francesca and Butler Schofield, Katherine (eds.), Tellings and Texts: Music, Literature and Performance in North India. Cambridge, UK: Open Book Publishers, 2015. http://dx.doi.org/10.11647/OBP.0062 Further details about CC BY licenses are available at http://creativecommons.org/ licenses/by/4.0/ In order to access detailed and updated information on the license, please visit: http://www.openbookpublishers.com/isbn/9781783741021#copyright All external links were active on 22/09/2015 and archived via the Internet Archive Wayback Machine: https://archive.org/web/ Digital material and resources associated with this volume are available at http:// www.openbookpublishers.com/isbn/9781783741021#resources ISBN Paperback: 978-1-78374-102-1 ISBN Hardback: 978-1-78374-103-8 ISBN Digital (PDF): 978-1-78374-104-5 ISBN Digital ebook (epub): 978-1-78374-105-2 ISBN Digital ebook (mobi): 9978-1-78374-106-9 DOI: 10.11647/OBP.0062 King’s College London has generously contributed to the publication of this volume. -
ABC-Clio-Flagellation.Pdf
Bräunlein, Peter J. "Flagellation." Religions of the World, Second Edition: A Comprehensive Encyclopedia of Beliefs and Practices. Ed. Martin Baumann, J. Gordon Melton. Santa Barbara, CA: ABC-CLIO, 2010, 1120-1122 Flagellation Peter J. Bräunlein Flagellation is the act of whipping the human body by using flexible instruments such as the whip, the scourge, or cat-o’-nine-tails. Flagellation can be located in the context of law, religion, medicine, or sexual excitation. In many cases the juridical and religious aspects are indivisible, whereas sexual arousal by (self-) flagellation is a distinguished phenomenon of Western modernity. In two monotheistic traditions—Roman Catholicism and Shia Islam—self-flagellation plays a role until today. Flagellation in Antiquity The use of flogging instruments has been a long legal tradition of corporal punishment. The Latin word flagellum designates a multi-thong type scourge (whip, lash) with interlaced pieces of metal or bones that inflicts severe wounds on the body of the convict. The Roman law prescribed punishment by the flagellum either to extract a confession or as an overture to execution or as a distinct penalty. In the ancient Latin world flagellation was considered an extreme, gruesome penalty that caused not only tremendous pain but oftentimes grave mutilation and even death. Roman citizens were exempt from being sentenced to scourging whereas noncitizens were subject to it. Furthermore, the whipping of slaves was a common practice throughout the antique world. The ritualistic usage of the whip was practiced in various Greco-Roman and Egyptian cults, namely, the cult of Isis, the Dionysian cult, the Thargelia festival, or the Roman festival of Lupercalia. -
Custodians of the Creed a Comparative Study on the Level Of
Custodians of the Creed A Comparative Study on the Level of Religiosity among First- and Second-Wave Iraqi- Shi’a Muslims in an American Community by John Francis Cappucci A thesis submitted to the Faculty of Graduate and Postdoctoral Affairs in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Political Science Carleton University Ottawa, Ontario © 2014 John Francis Cappucci Abstract The dissertation compares the level of religiosity among first-wave (1991-2002) and second-wave (2003-2011) Iraqi-Shi’a Muslims residing in greater Dearborn, Michigan. In order to accomplish this task, it is necessary to first provide a detailed historical survey that explores the Iraqi Shi’as’ resilience in overcoming centuries of precarious challenges to their religious and ethnic identity. This survey begins with the struggles the Iraqi Shi’a faced in their native homeland followed by their mixed experience in America. The historical research is complemented with empirical data collected by interviewing fifty members of the Iraqi-Shi’a community or twenty-five from each wave. The interview results reveal that the first wave appears slightly more religious than the second. This overarching observed pattern will be analyzed in light of Will Kymlicka’s multiculturalism model, Robert E. Park’s race relations cycle, Charles Glock, Benjamin Ringer, and Earl Babbie’s comfort hypothesis, and Alejandro Portes and Min Zhou’s segmented assimilation theory. The two waves espouse a moderate, but nonetheless traditional approach to their religion that is almost completely devoid of any controversial ritualistic practices or radical belief systems. ii Acknowledgements The place of primacy within this list of acknowledgements is accorded to Melissa Haussman for her exemplary role as dissertation supervisor. -
Urban Margins, a Refuge for Muharram Processions in Bombay: Towards an Idea of Cultural Resilience1
Südasien-Chronik - South Asia Chronicle 5/2015, S. 325-346 © Südasien-Seminar der Humboldt-Universität zu Berlin ISBN: 978-3-86004-316-5 Urban Margins, a Refuge for Muharram Processions in Bombay: Towards an Idea of Cultural Resilience1 REZA MASOUDI NEJAD [email protected] Although the Taboot procession, that is one of the most im- pressive features of the great Mahomedan festival of Mohurrum, is forbidden in the City of Bombay, owing to the violent disturbances that in variably marred the peace of Bombay when it was allowed in former years, the prohibition does extend to Bandra, one of the city’s suburbs, where it is held annually. Thousands participate in the processions at Bandra, which are 326 viewed by crowds Hindus and Christians. (“Taboot Procession in a Bombay Suburb” June 21, 1929: p. 10) Fast-growing cities like Bombay (Mumbai)2 have always produced suburbs and urban-villages. Bandra, a northern suburb of the city, was officially outside of Bombay and not under the Bombay governor in the early twentieth century. There are reports indicating that Muharram was observed in Bandra since the late nineteenth century. However, the historical reports show that when the processions were suppressed in Bombay in the 1910s, Bandra became the home of the processions since at least 1923. Moreover, we learn that since 1933 there was also a procession held in Andhari, another Muslim locality in the suburb of Bombay. This shows that the urban fringes of Bombay created a refuge space that preserved the ritual until it was gradually revived in the city during the 1940s. -
The Masculinities of Shi'ite Men in Karachi, Pakistan by Sana R. Gondal
The Masculinities of Shi’ite Men in Karachi, Pakistan by Sana R. Gondal Introduction During Muharram 2016, a woman sang mournfully about the Battle of Karbala in a darkened lecture theater. As she recounted the events of the tragedy through nauha, the audience around me began to weep. They did not weep in a soft way, nor did anyone seem to be attempting discretion as such. The dim lights of the theater had meant to cater to an element of privacy in the somber atmosphere – yet there was nothing private in the expression of grief that was occurring around me. Coming from a Sunni Muslim background, I had never experienced something like this before. This event is known as a marsiya-goi, the recounting and lamentation of the tale of Karbala. It is an event that occurs mostly in the month of Muharram, and is primarily attended by those of the Shi’ite sect of Islam. From the poetic verse to the composition of the recitation, the experience is meant to evoke passion and sorrow (Bard, 2015; Burckhardt Qureshi, 1981; Pinault, 1999). What stood out to me during this event was not that grief was expressed, but the cultural and political implications of this form of expression. The male friends who I see every other day in university and from whom I observe heteronormative performances of masculinity were the ones who were openly engaged in these expressions of grief. Those male friends in particular who have previously exhibited traits of hypermasculinity were the ones who wept the loudest. There was no shame or social cue hinting at gender roles being transgressed, no concept of the act of crying equating anything emasculating. -
Muharram Rituals and the Carnivalesque in Trinidad
3 8 Regional issues I S I M NEWSLETTER 3 / 9 9 The Carribean GUSTAV THAISS Muharram Rituals Beginning in the 19t h century, a wave of indentured workers were brought by the British from India to Trinidad to work the plantations which had been abandoned by former slaves who had been freed by and the the abolition of slavery in 1838. By 1917, the end of indentureship, nearly 144,000 workers had been brought to Trinidad. The majority came from the North Indian areas of Agra and Oudh (Awadh), and while most were Hindu, there were Muslims among Carnivalesque them, a minority of whom were Shi’a. The Muslims brought their devotional practices with them to the Caribbean and they continued to commemorate the Mu- in Trinidad harram rituals on the plantations. Workers on the estates, including Muslims, Hindus, Interestingly, despite the violence often The battle drums evoke a feeling of great the broader multicultural unity of the coun- Creoles and Chinese, donated funds for the associated with Muharram rituals, the day of excitement and are evaluated by the spec- try and hence a value to be exploited. In construction of the t acz i y a h s, which were cAshura itself (the tenth of Muharram) has a tators in terms of the ‘sweetness’ of their many respects the t acz i y a h has become a carried in processions. Competition (some- somewhat ambiguous meaning in the Mus- sounds. Many of the t a s s a drums have iden- moving, processional exhibit, an objectifica- times violent) often arose between the es- lim world. -
Religious Education Syllabus
CARIBBEAN EXAMINATIONS COUNCIL Caribbean Secondary Education Certificate ® CSEC RELIGIOUS EDUCATION SYLLABUS Effective for examinations from May/June 2012 CXC 28/G/SYLL 09 Published by the Caribbean Examinations Council © 2010, Caribbean Examinations Council All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means electronic, photocopying, recording or otherwise without prior permission of the author or publisher. Correspondence related to the syllabus should be addressed to: The Pro-Registrar Caribbean Examinations Council Caenwood Centre 37 Arnold Road, Kingston 5, Jamaica, W.I. Telephone: (876) 630-5200 Facsimile Number: (876) 967-4972 E-mail address: [email protected] Website: www.cxc.org Copyright © 2009, by Caribbean Examinations Council The Garrison, St Michael BB14038, Barbados CXC 28/G/SYLL 09 Contents RATIONALE ................................................................................................................................... 1 AIMS ................................................................................................................................................ 1 CRITERIA FOR CONTENT SELECTION .................................................................................... 2 ORGANISATION OF THE SYLLABUS ....................................................................................... 2 APPROACHES TO TEACHING THE SYLLABUS ..................................................................... 3 SUGGESTED TIME-TABLE