人类文明第一次大融合的结晶:阿拉伯—伊斯兰文化

人类在不同的地域创造了不同的文化,构成了不同的文明区域。古埃及文明、两河流域文明、印度文明、中华文明基本上是以地域为核心的独立文明。希腊—罗马文明虽然直接或间接地吸收了其他文明的一些成果而发展为欧洲文明的基石,但这是一种有限的综合文明。人类文明第一次真正的大融合是在阿拉伯帝国时期出现,并在融合中发展出一种独特的不是纯宗教和民族的阿拉伯—伊斯兰文明。论文对阿拉伯帝国时期人类文明的大交汇大融合作简要阐述,以此凸现阿拉伯—伊斯兰文明的吸收性和包容性,这在文明冲突的今天有一定的现实意义。     

阿拉伯伊斯兰文化对东方文学的影响

阿拉伯伊斯兰文化是东方的三大文化体系之一。它对西亚、南亚、中亚、东南亚、东非和西非等地区许多国家的文学产生了广泛而深刻的影响     

Strange results and implausible correlations in Croucher (2013)

This comment addresses inconsistencies in Croucher (2013) that, taken as a whole, suggest that the results presented in the paper are implausible. Specifically, I address how the direction of relationships is opposite that found in the vast majority of work focused on the relationship between contact experiences and threat. Additionally, the magnitude of observed relationships falls well outside those observed in previous studies. Finally, I demonstrate that reported correlations produce impossible relationships between variables, suggesting substantial errors in the presentation of results.     

Rejoinder: results are still strange and explanations fall short

In this rejoinder, I argue that explanations made in Croucher (2015) [Further development of integrated threat theory and intergroup contact: A reply to Aberson (2015). Communication Monographs] for odd results are not theoretically relevant, represent highly unlikely outcomes inconsistent with the reporting in Croucher (2013) [Integrated threat theory and acceptance of immigrant assimilation: An analysis of Muslim immigration in Western Europe. Communication Monographs, 80, 46–62], and are likely not the result of a unique sample or target. First, I demonstrate that arguments regarding negative contact are not applicable to the present work as Croucher (2013) [Integrated threat theory and acceptance of immigrant assimilation: An analysis of Muslim immigration in Western Europe. Communication Monographs, 80, 46–62] measured positive contact. Next, I note that arguments regarding use of pairwise deletion are theoretically possible, but practically would represent extreme situations that suggest substantial issue with the dataset. I also note that Croucher (2013) [Integrated threat theory and acceptance of immigrant assimilation: An analysis of Muslim immigration in Western Europe. Communication Monographs, 80, 46–62] made no mention of the amount of missing data or approaches used to deal with missing values. Finally, I highlight that the use of an adult sample and Muslim targets is by no means unique within the integrated threat literature and that findings from studies using similar samples and targets remain at odds with Croucher (2013) [Integrated threat theory and acceptance of immigrant assimilation: An analysis of Muslim immigration in Western Europe. Communication Monographs, 80, 46–62].     

伊斯兰法源探微

在伊斯兰社会中，法律被认为是永恒的、神定的，人是不能修改法律的。某个行为是否合法，需要教法学家依据伊斯兰教法的有效法源进行论证。这些法源一般认为由四个部分组成，即古兰经、圣训、公议和类比。古兰经和圣训保证了沙里阿的伊斯兰教特性，而建立在古兰经基础上的公议和类比则使沙里阿具有了时代性和适应性。     

Islamic parents’ attitudes and beliefs towards school-based sexual and reproductive health education programmes in Oman

School-based comprehensive sexuality education (CSE) programmes play an important role in reducing young people’s sexual risk behaviour and promoting health and well-being. There is limited evidence regarding the attitudes and beliefs of parents towards the implementation of school-based CSE programmes in Islamic cultural settings, including Oman, which this mixed-method study set out to explore. A convenience sample of 250 parents, with equal numbers of mothers and fathers of children aged 12–14 years (grades 7–9) at two urban public pre-secondary schools in Saham, completed a paper-based self-administered questionnaire in Arabic. We found most parents (72.8%) supported school-based CSE programmes that conformed to Islamic requirements of pre-marital sexual abstinence, but there was some opposition. Almost all parents supported comprehensive age-appropriate CSE being taught to students aged 10–15 years, including topics perceived as controversial in Omani culture, except for birth control and safer sex. Most parents considered themselves, school teachers and school nurses to be important sources of CSE. The study findings which suggest strong parental support for CSE programmes can facilitate education policy, CSE curriculum decision-makers and school healthcare-providers in Oman, other Middle Eastern countries, and countries with Muslim immigrant populations.     

朱熹与闽南多元宗教

闽南素称“佛国”,为多元宗教聚集之地。朱熹初仕任泉州同安县主簿,晚年出知漳州,与闽南多元宗教有着千丝万缕的关系。仕泉之前,朱熹所学杂驳,既受孔孟学说和二程理学的熏陶,又曾问禅学佛,访道焚修。同安任初,朱熹也曾沉浸于佛道。然而,通过从同安一县及泉州一郡透视整个南宋社会政治、经济、文化现实,使其接受李侗之教而“逃禅归儒”。泉州之“胡贾建层楼”（伊斯兰教寺）事件为朱熹应对禅佛教、摩尼教的挑战提供了借鉴。朱熹对于摩尼教（明教）,仕泉偶涉,知漳则禁。总之,朱熹之于闽南多元宗教,兼融而不宽容。     

Physical Activity and Young People: Beyond Participation

The quantitative literature on physical activity participation patterns leaves many questions about the place and significance of physical activity in the lives of young people unanswered. This paper begins to address this absence by attempting to understand physical activity from the point of view of young people and in relation to other aspects of their lives. It discusses interviews with 28 female and 34 male students from three Australian high schools chosen because they provided the opportunity to include students from different geographical, social and cultural locations. Students were asked to reflect upon their past and current engagement in physical activity, and the impact of factors such as their location, family, and school in their access and interest. Different spaces and places proved important in the nature of the physical activity available, its significance to young people and the kinds of identities which could be constructed.     

Pedagogy of hizmet in Germany – non-formal educational practices and biographical views of its participants

ABSTRACT

The Gülen Movement, a global network and religious community revolving the Turkish Islamic preacher Fethullah Gülen, has become a topic of political discourses in worldwide media since the coup attempt in Turkey in 2016. Earlier, it was particularly known for its worldwide education activities. The article discusses first results of a reconstructive analysis of practices and biographies in a context of a weekly religious sohbet (conversation circle) for male university students within the DFG-financed project Pedagogy of the ‘Gülen Movement’ (2016–2019). The Islamic culture of education inside the sohbet can be understood in the context of ongoing educational inequalities of Turkish-Muslim students in the German migration-society. Against this background, in Germany, Gülen Movement’s idea of education hizmet comes along with certain religious practices and subjectifications, which aim to enable young Turkish Muslims taking a recognised standing in society.     

How Limiting Linguistic Freedoms Influences the Cultural Adaptation Process: An Analysis of the French Muslim Population

This study asserts that when ethnic or minority groups perceive themselves to be under linguistic pressures to conform to the dominant culture and language, they will be less motivated to acculturate to the dominant culture and will have increased resentment toward the dominant culture. A total of 567 first-, second-, and third-generation French Muslims were surveyed to ascertain the Muslim community's perception of French language policies. Aside from revealing a decreased motivation to acculturate and increased resentment toward the dominant culture, the study's results demonstrate the importance of ethnolinguistic vitality in understanding the community's overall refusal to completely adapt to the dominant French culture.