Search results

You are looking at 1 - 10 of 35 items for :

  • Manchester Religious Studies x
  • Refine by access: All content x
Clear All
Chris Miller

Hellyer also says, ‘secular notions of how people should be governed have become entrenched in all Muslim countries and communities’. I believe that this could be put in a different way. Many of the laws governing Saudi Arabia, Sudan and Iran have nothing secular about them (one could turn to the laws of certain states of the United States for Christian examples of similar kind).3 But the important point might be that the countries listed are all nation states and that the secular administrative functions that they perform (or fail to perform) are needed in modern life

in Religion and rights
Sarah Glynn

-Rahman-ar-Rahim (in the name of Allah, the Beneficent, the Merciful) to its constitution:15 an echo, perhaps, of the political changes in Bangladesh described in Chapter 4. The Iranian revolution of 1979 gave Islamic politics a new prominence. Iran’s is a Shia Islamism, of less immediate relevance to the majority of Britain’s South Asian Muslims, but the revolution also began a competition between Iran and Saudi Arabia for British Muslim hearts and minds. Saudi money helped boost Jamaat (and also Deobandi) organisations. By 1985, Dawatul Islam had taken control of the East London

in Class, ethnicity and religion in the Bengali East End
The doctrine of ‘religion’ in Islam and the idea of ‘rights’ in the West
Hisham A. Hellyer

insistence on dividing the ‘state’ from the ‘church’.2 Where clear lines of distinction are required between the institutions of temporal and religious authority, Muslims can soundly appeal to many Islamic philosophical and historical traditions, without losing any claim to authenticity. At this point, we should note that the only example of a theocratic state in the Muslim world is Iran. The other examples often cited, such as the Saudi kingdom, are not theocratic states: their religious authorities are distinct from the institutions of government – though there are lines

in Religion and rights
Abstract only
Derek Fraser

Jews fled the Nazi persecution – including the dramatic stories of the Kindertransport and the later arrival of holocaust survivors. The hostile political environment also spawned smaller scale Jewish immigration from Egypt in the 1950s and Iran in the 1960s and 1970s. Migration is actually not just about transnational incomers, and as Leeds developed further as a vibrant commercial and industrial centre in the twentieth century, so it attracted many Jewish citizens from elsewhere in Britain who were motivated by career and job opportunities. These were perhaps more

in Leeds and its Jewish Community
Islam and the contestation of citizenship
Shailja Sharma

organization, identity politics and definitions of Islam in Britain. First, Muslims in Britain were seen as part of a transnational body of people, what Muslims themselves would call an ummah. Second, a national/local controversy was elided (by the Independent, as well as by other commentators, including the author Fay Weldon) with “intolerant” Islam worldwide, the reference being notably to Iran. Lastly, a religious/cultural community was elevated to the status of a national minority. Much of this became apparent only in retrospect. However, at this point one could have

in Postcolonial minorities in Britain and France
Heather Walton

experience, and a contrast is made between a hunger for this fruit and the need for disciplined action on behalf of suffering women. In To Live the Orange the female author is tormented by insecurity, loneliness and guilt: ‘And sometimes reproaching myself for having “religious writing”’ Walton_02_Ch5-End.indd 152 2/12/06 16:45:04 Hélène Cixous (1979: 12). She wishes to stretch out her hand and grasp the orange, but the phone keeps ringing with urgent messages urging her to take action in support of women in Iran. Orange/Iran – what has priority? If writing is to be

in Literature, theology and feminism
Abstract only
Ambiguous passions and misrecognition
Ruth Sheldon

antisemitism following circulation of an online video in which he had allegedly stated (in Arabic) that he would be ‘delighted’ if Iranian missiles were to strike Israel. The student newspaper reported that the Israel Society’s attempts to prevent the event going ahead had failed, although they had succeeded in moving it to a Monday evening in order to make it possible for observant Jewish students to attend.1 Struggles over the staging of the proposed event focused on the ‘controversial’ status of Abdul Almasi and the borderline topic of his talk. Pro-​Israeli media

in Tragic encounters and ordinary ethics
Abstract only
Paul Fouracre

Zoroastrian culture in pre-Islamic Iran (Persia) bees were regarded as evil creatures, and wax and honey were spurned as fuel and food. 102 The reason for this antipathy towards bees was that the Asvin gods who were believed to have given honey to the bees had fallen and had become demonic, and honey had become demonic along with them So, as in the West, belief had material consequence as the Zoroastrians were denied an important resource: in both cases it cost to believe. In the event this refusal to touch the produce of bees disappeared in Iran after its conquest by

in Eternal light and earthly concerns
Christian Suhr

– for the good reason that we would be crushed if we could see him. So great is the beauty and glory of God. In fact we would be crushed if we could see just a tiny bit of paradise. If, for example, just the veil of one of the beautiful women of paradise were to show in this world, then all the space between the earth and up to the first sky would explode in divine light.’ At this point in the presentation I begin to feel as though I am losing members of the audience. An Iranian psychiatrist interrupts the talk. He asks me where I got this

in Descending with angels
Sarah Glynn

shariah’.63 This approach regards Islam as the truth that gives life its meaning and purpose and so cannot accept a Marxist materialist understanding of the world. It was exemplified by the Awadh Khilafat Conference declaration in 1920 of ‘every sympathy with the Bolshevik movement so far as it is consistent with the principles of Islam’,64 and by the arguments put forward by the Movement of God-Worshipping Socialists, formed in 1940s Iran, who claimed that Marxists demonstrate an idealistic view of human values that could only come out of faith in God and is

in Class, ethnicity and religion in the Bengali East End