Missionary girl power: saving the ‘Third World’ one girl at a time

Deborah Ellis’s The Breadwinner is a popular young adult novel about Muslim girls. In this paper, we offer an analysis of the representation of Muslim girls and women in the book as well as responses from undergraduate students enrolled in a children’s literature course to these constructions. Building on the work of postcolonial feminism (specifically the concept of paternalistic care) and critical pedagogy (the role of popular cultural texts as education), we argue that The Breadwinner, and similar historical fictions aimed at youth, wittingly or unwittingly focus on the real and/or imagined plight of ‘other’ girls/women. These representations build upon a care ethic central to the project and history of schooling in the West that in turn results in the stabilisation of colonial relations of domination between white women/girls and colonised women/girls.     

“Piety Stories”: Muslim Tatar Women’s Identity Performance,Negotiation, and Transformation through Storytelling

This article examines “piety stories”—Muslim Tatar women’s narratives about adopting daily Islamic practices, such as five prayers or headscarves, in Tatarstan, Russia. I argue that sharing piety stories is a communicative way of performing identities, negotiating group memberships, and reaffirming one’s commitment to Muslim piety. These narratives provide a discursive way for the speaker to practice being a Muslim and for the audience, a blueprint for becoming one. By detailing a way of being where Muslim piety becomes one’s moral compass and source of agency, piety stories illustrate a culturally meaningful relationship among identity, Muslim piety, and local communicative practices.     

试析马坚译《古兰经》中gawmu一词的翻译——基于汉文本、英文本及波斯文本之比较

gawmu一词在马坚译《古兰经》中被翻译为宗族、民众、百姓。文章通过对马坚译《古兰经》与伊朗Tahereh Saffarzadeh所译英文本和波斯文本《古兰经》中gawmu的译义进行初步的比较与分析,认为马坚译《古兰经》将gawmu一词翻译为宗族、民众、百姓基本符合原意,但将其翻译为宗族则略显勉强。     

凯末尔改革中的伊斯兰教

凯末尔世俗化思想的形成一方面是由于他继承了早期的世俗主义，另一方面是由于民族解放战争的推动。凯末尔改革使土耳其走上了现代化之路，但改革只局限在大城市和精英阶层，这种局限性为日后土耳其的伊斯兰复兴埋下了伏笔。     

伊斯兰教在中亚的征服及其对中国西部的影响

从“9.11”事件后到伊拉克战争,伊斯兰教和伊斯兰文明成为人们讨论的热点问题。后冷战时期,世界不同文明到底走向冲突还是合作,则是争论的焦点。中国在复杂的全球化大背景下促进民族团结,关键是要加强了解中华文明之下丰富多彩却又千差万别的区域文明。文章考察了唐、宋、元时期伊斯兰教在中国西部的传播,分析了其传播速度之快的内因和外因,为研究中国西部大开发战略、中国国家安全和“9.11”事件后中亚格局提供了一个历史与文化视角。     

论伊斯兰教在伊朗传播的交往性特征

伊斯兰教伴随着阿拉伯人的军事征服传入伊朗 ,逐渐为波斯人所接受。这一历史进程是阿拉伯民族和波斯民族在军事、政治、经济、文化等方面长时期、多方面交往的结果 ,具有明显的交往性特征。军事交往为伊斯兰教在伊朗传播创造了前提条件 ;政治交往是伊斯兰教在伊朗传播的保证 ;经济交往是伊斯兰教在伊朗传播的重要原因 ;文化交往是伊斯兰教在伊朗传播的深层根源 ;什叶派成为伊朗国教是长时期交往的产物。     

元明之际青海、宁夏伊斯兰教的传播与发展

元明之际,受蒙古人改信伊斯兰教的影响,青海、宁夏的伊斯兰教有了很大的发展,上至元安西王下至下层人民信仰该教者不断增多,并形成了三个信仰该教的民族:回族、撒拉族、保安族,是伊斯兰教在西北传播与发展的重要阶段。伊斯兰教由西向东逐渐传播、发展,穆斯林东移也有一个渐进过程,且受元明两朝统治者对该教态度的影响。元统治者推崇伊斯兰教,重用穆斯林,明王朝对其压制、排斥,故元代穆斯林地位高于明代。     

论中古时期伊斯兰势力的崛起

公元7世纪,阿拉伯人在统一阿拉伯半岛后向外扩张,成为当时游牧世界对农耕世界冲击的一部分.这次冲击与其他几次游牧世界对农耕世界的冲击有很大的不同,主要在于阿拉伯民族作为游牧民族不仅创立了一种高级宗教--伊斯兰教,而且,阿拉伯人凭借伊斯兰教和阿拉伯语创造出了独具特色的阿拉伯--伊斯兰文化,形成一种独特的文明体系,成为人类文明史上的璀璨明珠.     

Leading multi‐ethnic schools: adjustments in concepts and practices for engaging with diversity 1

The student population across world is increasingly reflective of diverse cultures, religions and ethnicities. This rich diversity may become a challenge for educational leaders, teachers, and policy‐makers in the absence of an understanding of diverse sources of knowledge people draw on for directing their beliefs and daily practices. This paper explores the multi‐ethnic context in Britain with a focus on Muslim students in English secondary schools, and argues for drawing on diverse ethnic knowledge sources to inform and enrich approaches towards managing diversity. It discusses the concept of Adab derived from Muslim ethics and philosophy, and debates possible contributions of such conceptual adaptations towards improving educational engagement and performance.     

Malala: the story of a Muslim girl and a Muslim nation

ABSTRACT

In this article, we analyze the coverage of Malala in The New York Times and The Wall Street Journal to explore how these influential media sources characterize Islam and Pakistan to tell Malala’s story. Our discourse analysis reveals how these newspapers construct Malala’s status as a global icon as an embodiment of her subject position as a girl. This media discourse mobilizes Malala’s agency in relation to her potential as an individual whereas her vulnerability as a young girl is presented in reference to her Muslim heritage and culture. Malala’s image as a global icon, thus, is produced through approaching her as an agent in a culture where girls are vulnerable victims of patriarchy. Through focusing on this media discourse, this article argues that Malala’s image as a global icon of girls’ education has become a site to reinsert, rather than challenge, the dominant images about Islam and Muslim societies.