Search results

You are looking at 1 - 10 of 17 items for :

  • Catholic women religious x
  • Manchester Security, Conflict & Peace x
Clear All
Abstract only
Same city but a different place?

attractive, while some boys felt that they were less masculine and non-threatening, as they could ‘easily be overcome in a fight’ (Protestant boy). Whether it mattered if a skateboarder was a Catholic or a Protestant did not feature in any focus-group discussions. Skateboarders were seen as skateboarders, teens addicted to a hobby where religious background would not matter. In this

in Teens and territory in ‘post-conflict’ Belfast
Abstract only

, Abraham and Noah are mentioned by name more frequently than Mary, and Mary herself is mentioned more times than in the entire New Testament: God chose her ‘above women of all peoples’, and Surah 19, with its ninety-eight verses, is dedicated to her. Siddiqui omits to note that Gibbon, following the orientalist George Sale, held that the Roman Catholic doctrine of Mary’s own

in Islamic charities and Islamic humanism in troubled times
The structure of Islamic toleration

limits: the intellectual biography of Mary Douglas, for instance, gives careful attention to her upbringing as a ‘cradle Catholic’ and to the Catholic elements in the work of her mentor Evans-Pritchard (Fardon 1999 ). *** Religious toleration is a topic addressed by several anthropologists, especially in the contexts of insular South East Asia (Geertz

in Islamic charities and Islamic humanism in troubled times

negative connotation in much of the non-Muslim world, even among the generally well informed. Certainly during the Afghan conflict of the 1980s and the Balkan conflict of the early 1990s, a number of Islamic charities, especially those deriving from the petrodollar states, engaged in activities that pursued a mixture of humanitarian, religious, political and sometimes military aims. It

in Islamic charities and Islamic humanism in troubled times

historical regularity with which irenic teaching has been appropriated by what Martin calls ‘the struggle for dominance and its associated codes of honour and face’. They also have in common an acceptance that the boundaries between the religious and the secular are porous. For much contemporary scholarship, ‘religion as such is a dubious catch-all category’ (Martin). ‘For about fifty

in Islamic charities and Islamic humanism in troubled times

. They also provide meals to very poor villages for religious festival days. Islamic Relief’s foothold in the north then enabled it to start a programme in the far more densely populated south of Mali, and to set up a national head office in the capital, Bamako. 3 The main aim of my visit to Rharous last March was to investigate whether an Islamic charity has special advantages when

in Islamic charities and Islamic humanism in troubled times

ritual activity that promote social cohesion, as opposed to the ‘profane’, by which he meant the mundane or everyday. It is true that some commonalities can be observed in religious spaces and timetables all over the world, but a number of social anthropologists have questioned the cross-cultural validity of the sacred–profane distinction derived from ancient Rome, arguing

in Islamic charities and Islamic humanism in troubled times
Just war and against tyranny

progenitors of the concept? We need to bear in mind that we are dealing with polemical tracts, whose agenda was to save Protestants being persecuted for religious reasons. 56 As Trim points out, ‘the monarchomach authors conceived of “tyranny” in narrow confessional terms. Roman Catholic regimes were assumed to be tyrannical, because of the way they “oppressed” Protestants’. 57 This included the Pope. Hotman, for instance, characterized Rome as ‘innately, permanently

in Humanitarian intervention in the long nineteenth century

choice of possibilities that Cook is concerned to bring out. Extreme rejectionism and absolutism are dramatically expressed in some areas of the Muslim tribal periphery. But there is another form of Islamism that is much more selective, an Islamic way of being ‘modern’. It emphasizes, for instance, the egalitarianism of foundational Islam, opportunities for women in the

in Islamic charities and Islamic humanism in troubled times

Federal Department of Foreign Affairs, Political Division IV (DFA-PD IV), the project ‘Religion and Politics: Initiatives and Applied Research’, aimed at making an effective contribution to transforming conflicts in which religious and political factors are deeply interconnected and developing a platform of knowledge and expertise in this field. Since then, the project is being

in Islamic charities and Islamic humanism in troubled times