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2018 Global Go to Think Tank Index Report1
University of Pennsylvania ScholarlyCommons TTCSP Global Go To Think aT nk Index Reports Think aT nks and Civil Societies Program (TTCSP) 1-2019 2018 Global Go To Think aT nk Index Report James G. McGann University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/think_tanks Part of the International and Area Studies Commons McGann, James G., "2018 Global Go To Think aT nk Index Report" (2019). TTCSP Global Go To Think Tank Index Reports. 16. https://repository.upenn.edu/think_tanks/16 2019 Copyright: All rights reserved. No part of this report may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by information storage or retrieval system, without written permission from the University of Pennsylvania, Think aT nks and Civil Societies Program. All requests, questions and comments should be sent to: James G. McGann, Ph.D. Senior Lecturer, International Studies Director, Think aT nks and Civil Societies Program The Lauder Institute University of Pennsylvania Email: [email protected] This paper is posted at ScholarlyCommons. https://repository.upenn.edu/think_tanks/16 For more information, please contact [email protected]. 2018 Global Go To Think aT nk Index Report Abstract The Thinka T nks and Civil Societies Program (TTCSP) of the Lauder Institute at the University of Pennsylvania conducts research on the role policy institutes play in governments and civil societies around the world. Often referred to as the “think tanks’ think tank,” TTCSP examines the evolving role and character of public policy research organizations. -
Ancient and Modern
Ancient and Modern: What the History of Religion Teaches Us About Contemporary Global Trends Philip Jenkins Edwin Erle Sparks Professor of Humanities at Pennsylvania State University Distinguished Senior Fellow at Baylor University’s Institute for Studies of Religion ARDA GUIDING PAPER Ancient and Modern: What the History of Religion Teaches Us About Contemporary Global Trends Religious developments in the contemporary world attract a great deal of scholarship drawing on a wide range of methodologies — ethnographic, economic, and sociological — but the historical component is still not as prominent as it should be. Certainly modern scholars have traced the historical origins of modern conditions, for example in terms of the Christian missions that created the flourishing churches of Africa and Asia, or the contemporary rise of Islamic fundamentalism. Having said this, surprisingly little work on contemporary conditions draws on the vast and flourishing scholarly literature concerning religion in earlier centuries, in the ancient, medieval and early modern worlds. Historians dwell in one academic world while scholars of contemporary religion inhabit another, and the two sides have little contact.1 Yet such a separation is unfortunate, in that the earlier history contains a vast amount of information and case-studies that are highly relevant to contemporary conditions. More important, perhaps, these studies tell us repeatedly that contemporary trends that we believe to be modern and unprecedented are in fact no such thing, and that they have often appeared in earlier eras. It is futile, then, to try and explain these supposed novelties in terms of strictly modern developments. Moreover, contemporary scholarship often describes processes that assume a historical trajectory, but often, the historical pattern is assumed rather than demonstrated. -
Hinduism Around the World
Hinduism Around the World Numbering approximately 1 billion in global followers, Hinduism is the third-largest religion in the world. Though more than 90 percent of Hindus live on the Indian subcontinent (India, Pakistan, Bangladesh, Sri Lanka, Nepal, and Bhutan), the Hindu diaspora’s impact can still be felt today. Hindus live on every continent, and there are three Hindu majority countries in the world: India, Nepal, and Mauritius. Hindu Diaspora Over Centuries Hinduism began in the Indian subcontinent and gradually spread east to what is now contemporary Southeast Asia. Ancient Hindu cultures thrived as far as Cambodia, Thailand, the Philippines, Vietnam, and Indonesia. Some of the architectural works (including the famous Angkor Wat temple in Cambodia) still remain as vestiges of Hindu contact. Hinduism in Southeast Asia co-worshipped with Buddhism for centuries. However, over time, Buddhism (and later Islam in countries such as Indonesia) gradually grew more prominent. By the 10th century, the practice of Hinduism in the region had waned, though its influence continued to be strong. To date, Southeast Asia has the two highest populations of native, non-Indic Hindus: the Balinese Hindus of Indonesia and the Cham people of Vietnam. The next major migration took place during the Colonial Period, when Hindus were often taken as indentured laborers to British and Dutch colonies. As a result, Hinduism spread to the West Indies, Fiji, Copyright 2014 Hindu American Foundation Malaysia, Mauritius, and South Africa, where Hindus had to adjust to local ways of life. Though the Hindu populations in many of these places declined over time, countries such as Guyana, Mauritius, and Trinidad & Tobago, still have significant Hindu populations. -
Religion & Spirituality in Society Religión Y Espiritualidad En La
IX Congreso Internacional sobre Ninth International Conference on Religión y Religion & Espiritualidad en Spirituality in la Sociedad Society Símbolos religiosos universales: Universal Religious Symbols: Influencias mutuas y relaciones Mutual Influences and Specific específicas Relationships 25–26 de abril de 2019 25–26 April 2019 Universidad de Granada University of Granada Granada, España Granada, Spain La-Religion.com ReligionInSociety.com Centro de Estudios Bizantinos, Neogriegos y Chipriotas Ninth International Conference on Religion & Spirituality in Society “Universal Religious Symbols: Mutual Influences and Specific Relationships” 25–26 April 2019 | University of Granada | Granada, Spain www.ReligionInSociety.com www.facebook.com/ReligionInSociety @religionsociety | #ReligionConference19 IX Congreso Internacional sobre Religión y Espiritualidad en la Sociedad “Símbolos religiosos universales: Influencias mutuas y relaciones específicas” 25–26 de abril de 2019 | Universidad de Granada | Granada, España www.La-Religion.com www.facebook.com/ReligionSociedad @religionsociety | #ReligionConference19 Centro de Estudios Bizantinos, Neogriegos y Chipriotas Ninth International Conference on Religion & Spirituality in Society www.religioninsociety.com First published in 2019 in Champaign, Illinois, USA by Common Ground Research Networks, NFP www.cgnetworks.org © 2019 Common Ground Research Networks All rights reserved. Apart from fair dealing for the purpose of study, research, criticism or review as permitted under the applicable copyright legislation, no part of this work may be reproduced by any process without written permission from the publisher. For permissions and other inquiries, please contact [email protected]. Common Ground Research Networks may at times take pictures of plenary sessions, presentation rooms, and conference activities which may be used on Common Ground’s various social media sites or websites. -
Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”
“Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness. -
Experiencing Islam: Women's Accounts of Religious Equality And
Experiencing Islam: Women’s Accounts of Religious Equality and Inequality in Senegal Senior Thesis Presented to The Faculty of the School of Arts and Sciences Brandeis University Undergraduate Program in Anthropology Janet McIntosh, Advisor Undergraduate Program in International and Global Studies In partial fulfillment of the requirements for the degree of Bachelor of the Arts by Nelly Schläfereit May 2015 Copyright by Nelly Schläfereit Committee members: Janet McIntosh – Anthropology Anita Hannig – Anthropology Kristen Lucken – International and Global Studies Declaration This senior honors thesis is submitted for review by the Anthropology Department of Brandeis University for consideration of departmental honors to Nelly Schläfereit in May of 2015. With regard to the above, I declare that this is an original piece of work and that all non-cited writing is my own. Acknowledgements I would like to take a moment to thank all of the people who have been directly and indirectly involved in producing this senior honors thesis. First, I would like the thank the entire department of Anthropology at Brandeis who made it possible for me to undertake this project despite the fact that I was planning on studying abroad during the fall semester. I would especially like to thank Professor Janet McIntosh, my primary advisor. Thank you for supporting me throughout this process, encouraging me when I had difficulties moving forward, and always making time to offer me your invaluable advice. Thank you also to Professor Anita Hannig for being my second reader, especially considering you were not officially on campus this semester. I was lucky to have my second reader so involved throughout the research and writing process, and I appreciate all of your advice and edits. -
Social, Formal, and Political Determinants of Trade Under Weak Rule of Law: Experimental Evidence from Senegalese Firms
SOCIAL,FORMAL, AND POLITICAL DETERMINANTS OF TRADE UNDER WEAK RULE OF LAW:EXPERIMENTAL EVIDENCE FROM SENEGALESE FIRMS∗ ABHIT BHANDARIy FEBRUARY 2021 Abstract How do firms ensure secure exchange when the rule of law is weak and contracting institutions privilege the politically connected? In developing countries, firms may use social, formal, or political heuristics when selecting business partners, but how these factors jointly impact exchange remains understudied. This article develops these the- oretical mechanisms and tests their impact with a conjoint experiment administered to 2,389 formal and informal firms in Senegal. I find evidence in support of all three theories: To varying degrees, social, state, and political factors simultaneously impact firms’ sense of deal security and likelihood of exchange. The results demonstrate the substantial influence of formal predictors of exchange even in an overwhelmingly in- formal business environment, and also establish the countervailing effects of political connections on trade. These findings suggest that firms in developing countries must contend with an intricate political calculus to ensure their growth. ∗I thank Fodé Sarr and the enumeration team for excellent research assistance. I thank Christopher Blattman, Nikhar Gaikwad, Jessica Gottlieb, Macartan Humphreys, Kimuli Kasara, Robert Kubinec, John Marshall, Mohamed Saleh, Tara Slough, and seminar participants at the African Studies Association, NYU-Columbia Informal Institutions Workshop, and IAST/TSE Economic History and Political Economy Working Group for helpful comments. This project was supported by the National Science Foundation (SES-1647457 and DGE-1644869) and was approved by the Columbia Institutional Review Board (IRB-AAAQ9047). I acknowledge funding from the French National Research Agency (ANR) under the Investments for the Future program (Investissements d’Avenir, grant ANR-17-EURE-0010). -
The Religious Lifeworlds of Canada's Goan and Anglo-Indian Communities
Brown Baby Jesus: The Religious Lifeworlds of Canada’s Goan and Anglo-Indian Communities Kathryn Carrière Thesis submitted to the Faculty of Graduate and Postdoctoral Studies In partial fulfillment of the requirements For the PhD degree in Religion and Classics Religion and Classics Faculty of Arts University of Ottawa © Kathryn Carrière, Ottawa, Canada, 2011 I dedicate this thesis to my husband Reg and our son Gabriel who, of all souls on this Earth, are most dear to me. And, thank you to my Mum and Dad, for teaching me that faith and love come first and foremost. Abstract Employing the concepts of lifeworld (Lebenswelt) and system as primarily discussed by Edmund Husserl and Jürgen Habermas, this dissertation argues that the lifeworlds of Anglo- Indian and Goan Catholics in the Greater Toronto Area have permitted members of these communities to relatively easily understand, interact with and manoeuvre through Canada’s democratic, individualistic and market-driven system. Suggesting that the Catholic faith serves as a multi-dimensional primary lens for Canadian Goan and Anglo-Indians, this sociological ethnography explores how religion has and continues affect their identity as diasporic post- colonial communities. Modifying key elements of traditional Indian culture to reflect their Catholic beliefs, these migrants consider their faith to be the very backdrop upon which their life experiences render meaningful. Through systematic qualitative case studies, I uncover how these individuals have successfully maintained a sense of security and ethnic pride amidst the myriad cultures and religions found in Canada’s multicultural society. Oscillating between the fuzzy boundaries of the Indian traditional and North American liberal worlds, Anglo-Indians and Goans attribute their achievements to their open-minded Westernized upbringing, their traditional Indian roots and their Catholic-centred principles effectively making them, in their opinions, admirable models of accommodation to Canada’s system. -
Searching for the Origin(Al) on the Photographic Portrait of the Mouride Sufi Saint Amadou Bamba À La Recherche De L’Origin(Al)
Cahiers d’études africaines 230 | 2018 Photographies contestataires, usages contestés Searching for the Origin(al) On the Photographic Portrait of the Mouride Sufi Saint Amadou Bamba À la recherche de l’Origin(al). Le portrait photographique du Mouride saint sufi Amadou Bamba. Giulia Paoletti Electronic version URL: http://journals.openedition.org/etudesafricaines/22096 DOI: 10.4000/etudesafricaines.22096 ISSN: 1777-5353 Publisher Éditions de l’EHESS Printed version Date of publication: 1 June 2018 Number of pages: 323-348 ISBN: 978-2-7132-2742-4 ISSN: 0008-0055 Electronic reference Giulia Paoletti, “Searching for the Origin(al)”, Cahiers d’études africaines [Online], 230 | 2018, Online since 01 June 2020, connection on 06 January 2021. URL: http://journals.openedition.org/ etudesafricaines/22096 ; DOI: https://doi.org/10.4000/etudesafricaines.22096 © Cahiers d’Études africaines Giulia Paoletti Searching for the Origin(al) On the Photographic Portrait of the Mouride Sufi Saint Amadou Bamba* The portrait of Amadou Bamba1—the founder and leader of the Mouride Sufi brotherhood2 from 1883 to 1927—is possibly the most popular and widely reproduced image in the history of art and photography in Senegal. It can be found virtually everywhere across Senegal and its diaspora, from Dakar to New York, from Touba to Beijing. Replicated in a variety of mediums, it resurfaces in unsuspecting and improbable spaces: taxis, street walls, home interiors, barbershops, art galleries and elsewhere. This single black and white photograph is ubiquitous, continuously copied and visually quoted. The dis- semination of this image makes it the perfect example of the reproducibility of photography,3 one of its signature features that unsettles any preoccupation * For valuable comments on earlier versions of this article, I would like to thank S. -
Baay Fall Sufi Da'iras
Baay Fall Sufi Da’iras Voicing Identity Through Acoustic Communities Julia Morris ALL PHOTOS BY THE AUTHOR EXCEPT WHERE OTHERWISE NOTED nder the flickering glow of the street lamps right as she incorporates ouza into the dance, one of the hottest of a Dakar banlieu, the da’ira (religious asso- styles on the Dakar scene.3 ciation) of Baay Fall1 spiritual guide Sëriñ Another taalibe takes over as the lead vocalist. “Jërejëff Bamba” Saliou Fall2 begins to gather. The interlocking (“Thank you Bamba”), shouts a taalibe; “Waaw, Mame Cheikh rhythms of the xiin drums sound through the Ibra Fall” (“Yes, Mame Cheikh Ibra Fall”) interjects another. A night, calling Baay Fall Sufi disciples or taal- group rap begins, “Who loves Sëriñ Saliou Fall? Put your hands ibes to come together and sing their faith. A speaker dangles from in the air!” Sëriñ Saliou stands up and begins to dance to the Ua tree branch, emitting a scratchy whir, through which a woman’s syncopated drumbeats and hypnotic rhythms of the dhikrs, arms voice reverberates, chanting the sacred Baay Fall dhikr (religious waving in the air. The Yaay Fall go wild, rushing up to dance chant of remembrance) Sam Fall, giving thanks to Allah. The by his side. Two groups take shape: men and women sepa- dhikr vocalist, the dhikrkatt, moves smoothly between chants, rately dancing in a fever of religious song. Fists hit the air. The with the xiin drum ensemble altering their rhythmic accompa- melodic repetition creates a hypnotic effect. In the glow of the niment accordingly. As the soloist’s voice weaves melodic lines streetlights, the frenzied movement of bodies, the soundscape in praise of Allah and Cheikh Amadou Bamba—the founder of of drum and song, taalibes become more and more a part of the the Mouride Sufi brotherhood—she clutches multiple mobiles in religious groove (Fig. -
Faith-Inspired Organizations and Global Development Policy a Background Review “Mapping” Social and Economic Development Work
BERKLEY CENTER for RELIGION, PEACE & WORLD AFFAIRS GEORGETOWN UNIVERSITY 2009 | Faith-Inspired Organizations and Global Development Policy A Background Review “Mapping” Social and Economic Development Work in Europe and Africa BERKLEY CENTER REPORTS A project of the Berkley Center for Religion, Peace, and World Affairs and the Edmund A. Walsh School of Foreign Service at Georgetown University Supported by the Henry R. Luce Initiative on Religion and International Affairs Luce/SFS Program on Religion and International Affairs From 2006–08, the Berkley Center and the Edmund A. Walsh School of Foreign Service (SFS) col- laborated in the implementation of a generous grant from the Henry Luce Foundation’s Initiative on Religion and International Affairs. The Luce/SFS Program on Religion and International Affairs convenes symposia and seminars that bring together scholars and policy experts around emergent issues. The program is organized around two main themes: the religious sources of foreign policy in the US and around the world, and the nexus between religion and global development. Topics covered in 2007–08 included the HIV/AIDS crisis, faith-inspired organizations in the Muslim world, gender and development, religious freedom and US foreign policy, and the intersection of religion, migration, and foreign policy. The Berkley Center The Berkley Center for Religion, Peace, and World Affairs, created within the Office of the President in March 2006, is part of a university-wide effort to build knowledge about religion’s role in world affairs and promote interreligious understanding in the service of peace. The Center explores the inter- section of religion with contemporary global challenges. -
Cyber-Sufism Stéphane A
Cyber-Sufism Stéphane A. Dudoignon To cite this version: Stéphane A. Dudoignon. Cyber-Sufism. Sufi Institutions, 2020. hal-03089115 HAL Id: hal-03089115 https://hal.archives-ouvertes.fr/hal-03089115 Submitted on 27 Dec 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Stéphane A. Dudoignon, “Cyber-Sufism” in A. Papas, ed., Sufi Institutions , Leiden: Brill (HdO), 2020, pp. 405–14 Among widely circulated misconceptions of Sufism are imaginations of this ensemble of ini- tiatory traditions as a form of social withdrawal, encouraging people to turn their backs on social responsibility and commitment, in order to retreat into a private world of devotion (e.g., Algar). However, the expansion of Sufism in cyberspace from the mid-1990s onwards suggests the ability of Sufis to utilise increasingly multidirectional media for the reinvention of gnostic practices and sociability, while showing themselves intensely active on the soci- ocultural, educational if not even political levels — within either Muslim-minority or major- ity societies, and against very diverse socioeconomic backdrops. Conversely, the Internet’s very evolution, especially after the irruption of the social media (alias ‘social networks’) since the mid-2000s, has exerted, together with the continuing demographic changes of this period, a deep impact on the ongoing transformation of Sufism itself (on the significance of this his- torical moment for the Middle Eastern internet in general, see Gonzalez-Quijano, Commu- nautés Virtuelles, 196).