Všetky záznamy označené ako: "Egypt"
Arabský zajtrajšok
DAVID B. OTTAWAY
októbra 6, 1981, mal byť v Egypte dňom osláv. Pripomenulo to výročie najväčšieho víťazstva Egypta v troch arabsko-izraelských konfliktoch, keď sa v úvodných dňoch podguráženej armády krajiny prehnali cez Suezský prieplav 1973 Jomkipurská vojna a poslala izraelské jednotky na ústup. V pohode, bezoblačné ráno, Káhirský štadión bol preplnený egyptskými rodinami, ktoré si prišli pozrieť vojenskú výstuhu s jej hardvérom., Prezident Anwar el-Sadat,architekt vojny, s uspokojením sledoval, ako pred ním defilujú muži a stroje. Bol som nablízku, novoprišlého zahraničného spravodajcu.Zrazu, jedno z armádnych nákladných vozidiel sa zastavilo priamo pred hodnotiacim stánkom práve vo chvíli, keď nad hlavami zahučalo šesť prúdových lietadiel Mirage v akrobatickom predstavení., maľovanie oblohy dlhými červenými stopami, žltá, Fialová,a zelený dym. Sadat vstal, očividne sa pripravujú na výmenu pozdravov s ďalším kontingentom egyptských jednotiek. Urobil zo seba dokonalý cieľ pre štyroch islamistických vrahov, ktorí vyskočili z kamiónu, vtrhol na pódium, a prešpikovali jeho telo guľkami. Keď vrahovia pokračovali celú večnosť, aby postriekali stánok svojim smrtiacim ohňom, Chvíľu som zvažoval, či mám dopadnúť na zem a riskovať, že ma ušliapu na smrť panikári diváci, alebo zostanem na nohách a risknem zatúlanú guľku.. Inštinkt mi povedal, aby som zostal stáť na nohách, and my sense of journalistic duty impelled me to go find out whether Sadat was alive or dead.
The Totalitarianism of Jihadist Islamism and its Challenge to Europe and to Islam
BASS PRE VÁS
Islam, Political Islam and America
Arabský pohľad
Is “Brotherhood” with America Possible?
khalil al-anani
Liberal Democracy and Political Islam: the Search for Common Ground.
Mostapha Benhenda
Islam and the New Political Landscape
IN THE wake of the attack on the World Trade Center on 11 septembra 2001, and the Madrid and London bombings of 2004 a 2005, a literature that addresses the forms and modalities of religious expression – particularly Islamic religious expression – has flourished in the penumbral regions that link mainstream social science to social policy design, think tanks and journalism. Much of the work has attempted to define attitudes or predispositions of a Muslim population in a particular site of tension such as London or the UK (Barnes, 2006; Ethnos Consultancy, 2005; GFK, 2006; GLA, 2006; Populus, 2006), or critiqued particular forms of social policy intervention (Bright, 2006a; Mirza et al., 2007). Studies of Islamism and Jihadism have created a particular focus on the syncretic and complex links between Islamic religious faith and forms of social movement and political mobilization (Husain, 2007; Kepel, 2004, 2006; McRoy, 2006; Neville-Jones et al., 2006, 2007; Phillips, 2006; Roy, 2004, 2006). Conventionally, the analytical focus has spotlighted the culture of Islam, the belief systems of the faithful, and the historical and geographical trajectories of Muslim populations across the world in general and in ‘the West’ in particular (Abbas, 2005; Ansari, 2002; Eade and Garbin, 2002; Hussein, 2006; Modood, 2005; Ramadan, 1999, 2005). In this article the emphasis is different. We argue that studies of Islamic political participation need to be contextualized carefully without recourse to grand generalities about culture and faith. This is because both culture and faith are structured by and in turn structure the cultural, institutional and deliberative landscapes through which they are articulated. In the case of the British experience, the hidden traces of Christianity in the formation of the welfare state in the last century, the rapidly changing cartography of spaces of the political and the role of ‘faith organizations’ in the restructuring of welfare provision generate the material social context determining the opportunities and the outlines of new forms of political participation.
islamská reformácia
Adnan Khan
Islam na Západe
Jocelyne Cesari
ISLAM, DEMOKRACIA & SPOJENÉ ŠTÁTY AMERICKÉ:
Cordoba Foundation
Abdullah Faliq |
Intro ,
US Hamas policy blocks Middle East peace
Henry Siegman
Islamism revisited
MAHA AZZAM
ISLAM AND THE RULE OF LAW
In our modern Western society, state-organised legal sys-tems normally draw a distinctive line that separates religion and the law. Conversely, there are a number of Islamic re-gional societies where religion and the laws are as closely interlinked and intertwined today as they were before the onset of the modern age. Zároveň, the proportion in which religious law (shariah in Arabic) and public law (qanun) are blended varies from one country to the next. What is more, the status of Islam and consequently that of Islamic law differs as well. According to information provided by the Organisation of the Islamic Conference (OIC), there are currently 57 Islamic states worldwide, defined as countries in which Islam is the religion of (1) the state, (2) the majority of the population, or (3) a large minority. All this affects the development and the form of Islamic law.
Islamic Political Culture, demokracia, and Human Rights
Daniele. cena
PRESNOSŤ V GLOBÁLNEJ VOJNE PROTI TERORU:
Sherifa zuhur
demokracia, Elections and the Egyptian Muslim Brotherhood
Israel Elad-Altman
EGYPTskí MUSLIMNÍ BRATIA: KONFRONTÁCIA ALEBO INTEGRÁCIA?
Výskum
Islam a demokracia: Text, Tradition, and History
Ahrar Ahmad