Ethical analysis on corrupt practices in the sociocultural life in Indonesia.

Social ethical analysis on karma related to business world, with reference to Indonesia.

Ethical analysis on reincarnation in relation with karma in Indonesia.

Social and legal ethics on conduct of life in relation with karma in Indonesia.

Human life value related to social and humanistic ethics, with reference to Indonesia.

This paper aims to provide insight and new perspectives in cutting the chain of absolutism interpretation through tradition criticism interpretation that emphasizes the values of objectivity, comprehensiveness, scientific and systematic. Because in reality absolutism interpretation still becomes mainstream among the general public even an interpreter generation. Absolutism of interpretation becomes one of dangerous threat which can lead to stagnation of the science and the obstacle of civilization. Whereas interpretation is no more just a product of the times and continuous process (...) in exploring the meanings of the Qur'an. So there is no ‘final word’ in an interpretation. To answer the problem, this reseach uses science philosophy approach as its analysis tools. In conclusion, there are at least four operational steps in carrying out the work criticism interpretation that boils down to the region of the ontology, epistemology, and axiology i.e; Firstly, the critic must first understand the substance of exegesis interpretation as process and interpretation as product. Secondly, understand the construction criticism interpretation are the historicity of criticism, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working criticism interpretation with two work areas that are criticism intrinsic and criticism extrinsic. Fourthly, give the review and assessment of the object of study of criticism that is good and feasible to use, or deviate and not unworthy to use. (shrink)

The fasting and Eid al-Fitr celebration has a strong public dimension for their traditional characteristics in Islamic communal celebrations. This study used field research from interviews with the two largest mass organisations in Indonesia, Nahdlatul Ulama and Muhammadiyah, and the statements of mass media. This research shows that contestation of religious symbols is not something that needs to be debated but it should broaden the understanding of the differences that must be respected in order to build brotherhood not, division. Contestation (...) of religious symbols between the hisab [astronomical calculations] and the ru'yat [sighting a new crescent moon] is a competition between religious organisations, to strengthen their position, social legitimacy and religious authority in the public sphere. The government has to take the initiative to compromise the policy between the two Islamic organisations to reach a methodological agreement in order to minimise social tensions.CONTRIBUTION: This article proposed that understanding the ru'yat and hisab as a symbol of contestation becomes an attribute of religious organisations and part of organisational behaviour and culture. (shrink)

In its early periods, pesantren as a type of Islamic educational institution focused merely on religious teachings. Socio-political pressures and the need to carry out Islamic outreach have pushed kiai as pesantren leaders to negotiate their idealism according to the circumstances in different historical periods. Historical accounts from the Dutch colonial period to Indonesian independence show that kiai leadership becomes the decisive factor as well as the legitimation for pesantren to take certain actions during precarious situations. To examine the institutional (...) development of pesantren in the post-reformation era, a recent ethnographic fieldwork has been carried out in three pesantren in Madura, Java, and Lombok. This paper discusses the development and transformation of pesantren as an institution from the Dutch Ethical Policy Period until today. It demonstrates pesantren’s involvement in anti-Western campaigns and trials of affiliation with oppositions in the colonial period. This paper shows how Islamic virtues remain the heart of pesantren education and examines how innovation in contemporary pesantren regarding pedagogies and values translated in seemingly non-religious areas is substantially based on religious values. (shrink)

The Aceh Jinayat Qanun, which is often considered violating Human Rights, has become the choice of the non-Muslim minorities as their rational choice. This study aims to analyze non-Muslims’ choice of The Aceh Jinayat Qanun implemented by the Sharia Court in Aceh and its underlying motives. This study relies on field research involving observations, in-depth interviews with Sharia Court judges, Head of the Islamic Sharia Service, Acehnese clerical figures, and Non-Muslims involved in criminal cases handled by the Sharia Courts. This (...) study also analyzes Sharia Court decisions on criminal cases involving non-Muslims and various related documents issued by the Sharia Courts, police, and prosecutors. The study was undertaken between July 2017 and March 2020. The study shows that the Acehnese non-Muslims do not select The Aceh Jinayat Qanun because of its religious values but based on practicality, efficiency, and socio-cultural consideration. The Sharia-based sentences, which have often been conceived as inhuman and violate fundamental human rights, are chosen and become the rational choice for non-Muslims in solving their legal issues. This paper concludes that the implementation of the Sharia on non-Muslim has not always been negative. This paper demonstrates non-Muslims’ interest to choose Sharia-based criminal justice or The Aceh Jinayat Qanun over the Criminal Code. This can be seen as their rational choice over a more efficient, low-cost, effective, and fast legal process offered by The Aceh Jinayat Qanun sentencing system. (shrink)

Maqasid al-Shariah based Islamic bioethics is an Islamic bioethics concept which uses the objectives of the Shariah as its approach in analysing and assessing bioethical issues. Analysis based on maqasid al-Shariah based Islamic bioethics will examine any bioethical issues from three main aspects namely intention, method, and output or final goal of the studied issues. Then, the evaluation will be analysed from human interest hierarchy, inclusivity, and degree of certainty. The Islamic bioethics concept is a manifestation of dynamic Islamic jurisprudence (...) which can overcome new complex and complicated bioethical issues such as tri-parent baby technology issues. Therefore, this article will introduce and explain the concept of maqasid al-Shariah based Islamic bioethics and outline a general guidance of maqasid al-Shariah based Islamic bioethics to determine a maqṣad based on standards of human good or well-being and harm. (shrink)

In official and unofficial histories, and in cultural memorializations of the 1971 war for Bangladeshi independence, the treatment of women's experiences—more specifically the unresolved question of acknowledgment of and accountability to birangonas, “war heroines” —has met with stunning silence or erasure, on the one hand, or with narratives of abject victimhood, on the other. By contrast, the film Meherjaan revolves around the stories of four women during and after the war, and most centrally the relationship between a Bengali woman and (...) a Pakistani soldier. In this article, I investigate the anxieties underlying the responses to Meherjaan, particularly in association with themes of trauma—its absence or omnipresence—to nonnormative gender frames of national sexuality, and the notion of loving the Other. Drawing from feminist theories of vulnerability, ethics, and love, I want to explore these themes at two levels: the political message the film transmits, and its aesthetic choices and affects. Finally, I want to comment on the potential of this film, as feminist art, in furthering a dialogue around healing and ethical memorialization in relation to 1971 in Bangladesh. (shrink)

Abdul Halim, of the National Translation Mission (NTM) India, interviews Ranganathan about his contributions to translation theory. Translation Today is a Double-blind, Peer- reviewed journal of the NTM.

Mitochondrial replacement technology (MRT) is an emerging and complex bioethical issue. This treatment aims to eliminate maternal inherited mitochondrial DNA (mtDNA) disorders. For Muslims, its introduction affects every aspect of human life, especially the five essential interests of human beings—namely, religion, life, lineage, intellect, and property. Thus, this technology must be assessed using a comprehensive and holistic approach addressing these human essential interests. Consequently, this article analyses and assesses tri-parent baby technology from the perspective of Maqasidic bioethics—that is, Islamic bioethics (...) based on the framework of Maqasid al-Shariah. Using this analysis, this article suggests that tri-parent baby technology should not be permitted for Muslims due to the existence of third-party cell gametes which lead to lineage mixing and due to the uncertain safety of the therapy itself and because the major aim of the technology is to fulfil the affected couples interest to conceive their own genetically healthy child, not to treat and cure mtDNA disorders sufferers. (shrink)

Rapid development in the area of assisted reproductive technology, has benefited mankind by addressing reproductive problems. However, the emergence of new technologies and techniques raises various issues and discussions among physicians and the masses, especially on issues related to bioethics. Apart from solutions provided using conventional bioethics framework, solutions can also be derived via a complementary framework of bioethics based on the Higher Objectives of the Divine Law in tackling these problems. This approach in the Islamic World has been applied (...) and localised in the Malaysian context. Thus, this paper highlights a conceptual theoretical framework for solving current bioethical issues, with a special focus on ART in the Malaysian context, and compares this theory with conventional theories of bioethics. (shrink)

Education during the COVID-19 pandemic required teachers to be creative because students might not be able to complete education in a normal way. However, Islamic education teachers seem to lack the skills and attitudes required for twenty-first century learning, including creative teaching. The purpose of this study is to explore if Islamic education teachers were able to teach creatively by responding to twenty-first century learning during the pandemic. A qualitative methodology was adopted using a case study design. The sample consisted (...) of four Islamic education teachers from Putrajaya schools. Our findings illustrated that there were six themes that emerged as elements of creative teaching in twenty-first century learning. These were: student-centered learning, twenty-first century teaching, creative inspirations, creative strategies, creative activities, and alternative evaluation. This study found Islamic education teachers to be creative in teaching and it demonstrated the professional development of Islamic education teachers. (shrink)

Tri-parent baby technology is an assisted reproductive treatment which aims to minimize or eliminate maternal inheritance of mutated mitochondrial DNA. The technology became popular following the move by the United Kingdom in granting license to a group of researchers from the Newcastle Fertility Centre, Newcastle University to conduct research on the symptoms of defective mtDNA. This technology differs from other assisted reproductive technology because it involves the use of gamete components retrieved from three different individuals. Indirectly, it affects the preservation (...) of lineage which is important from an Islamic point of view. This paper aims to analyze and discuss the implications of the tri-parent technology on preservation of lineage from the perspective of Maqasid al-Shari’ah based the Islamic bioethics. The analysis shows that there are a few violations of the preservation of lineage, hence the tri-parent baby technology should not be permitted. (shrink)

Rapid developments in science and technology have resulted in novel discoveries, leading to new questions particularly related to human values and ethics. Every discovery and technology has positive and negative implications and affects human lives either directly or indirectly, involving all walks of life. Bioethical discourse in Malaysia must consider the multiracial and multireligious background of Malaysia and especially the Islamic view as the majority of Malaysians are Muslims and Islam is the religion of the federation. This article discusses several (...) selected bioethical issues in Malaysia by studying the application of maṣlaḥah (the public good) and mafsadah (evil and harms) in Malaysian Islamic rulings (fatwas). This article uses the critical interpretation approach, as this is an ethical, interpretive, textual, and contextual analysis. In a situation when there is a conflict between maṣlaḥah and avoidance of mafsadah, it is preferred to attempt to address both needs. However, if maṣlaḥah and avoidance of mafsadah are mutually exclusive, the decision to choose must be made by weighing (tarjīḥ) and choosing the one which is superior. The maṣlaḥah and mafsadah concepts play vital and significant roles in bioethical discourse to realize human essential interests, namely faith, life, lineage, intellect, and property, thus achieving maqāṣid al-sharīʿah (the ultimate goal of sharia). This concept helps in guiding bioethical discussions, especially in determining the priority between achieving benefits and avoiding harms. The application of this concept will also assist Malaysian authorities in formulating appropriate rulings, especially bioethical issues related to Malaysian Muslims’ lives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 44, no. 2. © 2018 by Feminist Studies, Inc. 333 Michelle V. Rowley, Elora Halim Chowdhury, and Isis Nusair Refusing to Account: Toward a Pedagogy of Tectonic Instability The increasing commoditization of knowledge and corporatization of the academy have led to a drastic restructuring of higher education, and in particular, of public institutions of learning. There is a striking similarity to the strategies enacted across institutions, (...) each governed by modes of efficiency and profitability. These moves have included a preference for larger classes, curriculum decisions that are governed by seats rather than pedagogical possibilities, an expansion of online offerings, tuition increases, and ramped-up bureaucratization, with the latter being accompanied by fewer faculty hires, a greater dependence on contingent faculty, and a swell in the ranks of senior administrative staff. This restructuring has held very specific consequences for women ’s studies programs. While larger classes are not inherently at odds with a student-centered feminist pedagogy, they do require adjustments in order to achieve similar results with our students, and they do exact greater physical and emotional labor from us as instructors. These restructuring strategies have also positioned the field in a Catch22 in that a number of issues that we have lobbied to have valued within the academy have now come into the university’s line of vision only to be redeployed as part of the university’s public relations branding agenda. There are numerous examples if we would but look: campuses that are spotted with banners portraying faculty and students of color —a visual map to the institution’s “embrace of diversity”; committees 334 Michelle V. Rowley, Elora Halim Chowdhury, and Isis Nusair that are convened to review the institution’s sexual harassment policy while simultaneously refusing the involvement of women’s studies academics in the process, for whom these are scholarly and intellectual areas of study; the introduction of multicultural general education curricula, where the study of “difference” amounts to a banal presence of one or more categories of “otherness” in syllabi. This list is not exhaustive but the similarity that threads through is the commodification and the PR-ization of issues that sit at the heart of the field of women’s studies. Such cooptation notwithstanding, in this economic climate of profit maximization, small, interdisciplinary programs and departments such as women’s studies, ethnic studies, and LGBT studies have become woefully vulnerable to mergers, downsizing, and elimination.1 Our own program, now defunct, attests to this growing reality.2 So what then is the story to be told for a program that no longer exists? As alumna of Clark University’s now defunct women’s studies doctoral program, we consider the ways in which Clark, under the guidance of Cynthia Enloe, worked to move the field toward a more transnational bent. While we begin with an engagement with Clark’s specific institutional vulnerabilities, we use Clark’s commitment to a transnational praxis as our comparative point of departure to note the ways in which the importance and acuity of a transnational feminist critique have seeped away from the field. At various points in the article, we discuss how our individual trajectories emerged out of a transnational feminist sensibility. We interrogate the ways that the dominant logics of the field continue to be complicit with the very inequities and modes of representation critiqued within transnational feminist discourses. We point to the role that our scholarly pursuits play in an ongoing effort to hold the field accountable to a transnational feminist critique. Finally, 1. See Miranda Joseph, Debt to Society: Accounting for Life under Capitalism (Minneapolis, MN: University of Minnesota Press, 2014); and Chandra Talpade Mohanty, “Privatized Citizens, Corporate Academies, and Feminist Projects,” in Feminism without Borders: Decolonizing Theory, Practicing Solidarity (Durham, NC: Duke University Press, 2003). 2. The doctoral program at Clark began in 1992 and closed in 2008, graduating twenty-six PhDs and training many more who have gone on to make significant contributions at NGOs among other locations. For example, Parissara Liewkeat and Barbara Schulman have held positions with the International Labor Organization and Amnesty International, respectively. Michelle V. Rowley, Elora Halim Chowdhury, and Isis Nusair 335 we look back at our own training... (shrink)

The purpose of this study was to examine student perceptions of teaching behavior. Additionally the aim was to examine if teacher characteristics (educational level, gender, and teaching experience) could explain differences in student perceptions of their teachers. Teaching behavior was studied from the research on teaching and teacher effectiveness perspective. Secondary students (N = 7,114), taught by 410 teachers in Spain, participated in the study. Survey data were analyzed using non-parametric tests, Kruskal-Wallis, U Mann-Whitney with Bonferroni correction, and the analysis (...) of effect sizes. Furthermore, a regression model was applied. Results showed that teaching behavior was perceived as sufficient to good, depending on the teaching behavior domain. Results indicated interesting differences between lower secondary education, upper secondary education and vocational education and training teachers. The effect size values (rU statistic) ranged between 0.43 and 0.63, highlighting the significant effect of teachers’ teaching experience on the six teaching skills domains: learning climate, efficient classroom management, clarity of instruction, activating teaching, differentiation, and teaching learning strategies. Those teachers with less teaching experience were the ones who showed higher scores. Findings from the regression model showed that educational level had a significant predictive effect on the six teaching skills domains, mainly for male teachers. However, in several domains female teachers were perceived by students to outperform their male counterparts. (shrink)

Very little attention has been given to understanding the commitment to service quality and desirable outcomes in the hotel industry. This study investigates the impact of directive and participative leadership on the frontline commitment to service quality through the mediation of knowledge sharing. This will eventually help us to generate the employees' commitment to service quality desirable behavior. The survey was distributed to 37 hotels. A total of 235 frontline employees participated in the survey. The study findings show that directive (...) leadership has a negative relationship with CSQ. On the other hand, participative leadership positively influences CSQ. Notably, knowledge sharing mediates between directive leadership, participative leadership, and commitment to service quality. There were positive linkages between commitment to service quality and desirable outcomes, job performance, and organizational citizenship behavior and negative relation to turnover intention. (shrink)

IntroductionFirst aiders are commonly exposed to different forms of traumatic event during their duties, such as Chronic Indirect Vicarious Exposure which refers to an indirect exposure to aversive details of the trauma. If the psychopathological impact of TE is well documented, the mental health of first aiders remains neglected. Therefore, our main objectives are to study the link between exposure to traumatic events and psychopathological outcomes and to quantify the rates of mental health disorders among first aiders.MethodOur sample comprised of (...) 53 volunteer first aiders with an average age of 32.4 years. Traumatic event exposure and mental health were assessed through a set of validated questionnaires completed online.ResultsRates of mental health outcomes were higher than within the general population. Females showed higher scores of post-traumatic stress disorder than males. PTSD scores were significantly correlated with all mental issues scores, apart from tobacco use and eating disorders scores. There was a significant correlation between the number of traumatic events and the years of experience. Exposure to traumatic events only correlated with nicotine dependency. No other correlation reaches statistical significance.DiscussionThe scores of all mental health outcomes were high; a surprising result, as volunteer first aiders are thought to be recruited for their strong dispositional cognitive and emotional abilities. The high levels of post-traumatic stress disorder and burnout, along with the prevalent anxiety and depression, highlight the need for greater psychosocial support. Resilience training and peer support would be useful interventions in this group. (shrink)

Microfinance is a preferred development tool in many developing countries around the world; however, the industry has been facing many challenges in recent years, including the attainment of financial sustainability. Therefore, this study is aimed at investigating the effect of employee turnover on the financial performance of microfinance institutions (MFIs). The study utilized unbalanced panel data of 1561 unique MFIs from 2010 to 2018. The data were then analyzed by conventional econometric techniques such as the pooled ordinary least squares, random (...) effects model, fixed effects model, Hausman–Taylor, and the two-step system generalized method of moments. Considering the linear relationship, it was discovered that employee turnover has a negative effect on the financial performance of MFIs. However, this relationship is dependent on the proxies of financial performance, legal status, location, profit orientation of the MFIs (for subsample analysis), and the technique(s)/model(s) employed in the analysis. Furthermore, the study did not find empirical evidence to support the quadratic relationship between employee turnover and the financial performance of MFIs. The outcome of this study advances important policy implications for concerned stakeholders. (shrink)

Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm, 1263-1328; views on philosophy, Islamic; Muslim philosophers; history; apologetic work; editor's Ph.D. dissertation.

continent. 1.4 (2011): 253—278. A Sense of French Politics Politics itself is not the exercise of power or struggle for power. Politics is first of all the configuration of a space as political, the framing of a specific sphere of experience, the setting of objects posed as "common" and of subjects to whom the capacity is recognized to designate these objects and discuss about them.(1) On April 14, 2011, France implemented its controversial ban of the niqab and burqa , commonly (...) referred to as the Islamic veil, in public places. On the coattails of the 2004 prohibition of religious artifacts, including the less concealing hijab or Islamic headscarves, in schools, the veil ban sparked equal outrage across both political and theological spectra, and many on both sides of the debate were quick to inquire about enforcement. As Steven Erlanger reports, “The police do not have the authority under the law to remove full veils, only to fine or require citizenship lessons for those who violate the new law.”(2) While the legal and social implications of this interdiction are ripe for study, the reprisals for breaking the law, notably compulsory citizenship classes, illuminate the strategic governmentality underlying the French government's targeting of the Muslim community, particularly those elements it considers affiliated with fundamentalist factions and/or terrorist organizations, if only through fashion—an integral component of French citizenship. Indeed, in allowing the (fashion) police to mandate instructional courses in citizenship for offenders, France implies that any Muslim choosing to wear the niqab or burqa , perhaps even for those who are already citizens, must not be aware of the subtle nuances of dress indicative of the French citizenry within public space. Furthermore, the degree of instruction requisite to citizenship, which clearly can and must be updated as the state sees fit, cements the imagined relation between citizens and states within the discourses on the veil ban. As Sharma contends, “Concepts of citizenship are the ideological glue that bonds the nation to the state. Citizenship provides the legal framework through which the state performs its role as ruler for the nation.”(3) Speaking for/as the state, French President Nicolas Sarkozy declared in a 2009 presentation before members of the government and other citizens that the burqa “is not welcome on the territory of France.”(4) Although there is nothing unique, especially recently, about a nation-state taking extreme measures to guard itself against what it deems to be threats to its sovereignty, the way in which the ongoing discourses on hijab have (d)evolved, which coincide with recent pronouncements by governmental leaders in Germany, Britain, and France that policies of multiculturalism have “failed,”(5) points toward nationalist reterritorializations, which is also to say physical and ideological re-appropriations, of public space within democratic milieux, which remain predicated upon the mediation of spaces. As Panagia deduces from Rancière, “Democracy […] is not an institutional form of government […], but an appearance whose visibilities and audibilites arise out of the dissonant blur of the everyday.”(6) Ultimately, the veil ban represents a calculated move to regulate the every day, which is to say the micropolitics of, that which is visible and invisible within French society, which makes it nothing short of a struggle to manage (the sensation of) bodies. Re-situating the political within the context of sense, Rancière argues that the fundamental essence of politics lies within the distinction between consensus and dissensus , and whereas most consider politics proper as fundamentally concerned with the fluid operations of the state— consensus , Rancière actually locates the political within events that disrupt the normative sensory order of things— dissensus . He explains, “Politics revolves around what is seen and what can be said about it, around who has the ability to see and the talent to speak, around the properties of spaces and the possibilities of time.”(7) This reformulation of politics centers on agency and, albeit perhaps unintended, representationality and offers a useful formulation for spatializing the discourses surrounding the Islamic veil, which are mired within seemingly senseless policies and practices of objectification. Instituting a normative “regime of visibility,” the French veil ban encapsulates the political economy of agency, now both mediated and representational, under the rule of nationalist governmentalities in increasingly transnational contexts.(8) Adjudicating presence within public space signals a concern with the sensory aspects of agency itself—what Rancière terms the “distribution of the sensible,” which is “a matrix that defines a set of relations between sense and sense: that is, between a form of sensory experience and an interpretation which makes sense of it.”(9) To be concerned with sense is to focus upon the body, and this somatic repositioning of the (fashionable) citizen within the territory of the state augurs the resurgence of nationalist bio-politics within Europe, since, as Hage explicates, “Nationalism, before being an explicit practice or a mode of classification, is a state of the body. It is a way of imagining one's position within the nation and what one can aspire to as a national.”(10) The French government's attempt to make (bodily) sense of public space for its citizens by and through policies aimed against a burqa-clad Muslim minority, which might only apply to “less then 400 to fewer than 2,000” women(11), reveals the necessary, yet mercurial, transmutation of public space into national space through bio-political strategies of sense-making, which, as Hage observes, denotes that “nationalists perceive themselves as spatial managers.”(12) At the center of this concern over public space is the equally contentious dimension of governing female Islamic identity, which has become one of the main critiques levied against Islam from outsiders who view the veil in its various forms as a clear sign of the religion's actual and symbolic violence against women, even if such critiques remain ensconced within nationalist discourses. As Halim and Meyers argue, “Although Western news media may focus their coverage of Muslim women on the debate over whether and the extent to which the veil may by oppressive to the women who wear it, they have exhibited little interest in the physical oppression of violence against women in Islamic countries.”(13) While it falls outside of the scope of this analysis to arbitrate all of the dimensions of this debate, understanding some of the issues related to female identity and hijab within public space are crucial to this study. As these topics are extraordinarily complex, even and perhaps especially within the Muslim community, it is necessary to provide some context concerning the value, purpose, and meaning of the Islamic veil, which has a rich and arduous history. The Art of the Veil At present, there are only two countries, Iran and Saudi Arabia, that require women to wear hijab , which is a decidedly problematic term and concept whose locus is itself caught within a struggle of sensation. Noting the strategic reterritorialization of the term, Berger explains: The choice of the name, hijab , now widely adopted to designate the “Islamic veil,” it itself interesting, although the semantic shift it operates is not directly commented upon by its users. Although the design (both the cut and the symbolic function) of the hijab and the Iranian chador are indeed the same, as opposed, for instance, to the traditional Algerian haik , the word hijab has come to replace the term chador popularized by the Iranian revolution, as a properly Arabic (hence Koranic) designation. This discursive shift points to the successful reclaiming of the national revolution in Iran by a transnational pan-Islamic movement, whose language of reference can only be Koranic Arabic.(14) While the hijab is certainly a point of contention within various countries dealing with immigrant Islamic populations (of which France has the largest in Europe as part of its colonial legacy in Algeria), it is clear that the veil is a historically contextualized artifact of Muslim identity with a variety of manifestations, even as forces outside of and within Islam seek to codify its actual and symbolic value. Ultimately, the varieties of hijab , including the full-faced burqa and niqab , are complex assemblages of meaning that speak to the multitudinous flows of Islamic identities over time and space. As Gökariksel and McLarney observe, “Wearing a certain style of veil may simultaneously be a disciplinary practice crucial to the cultivation of piety (Mahmood 2005; Gokariksel 2009) and a gendered performance of social distinction in terms of class, taste, and urbanity (White 1999; Navaro-Yashin 2002; Gokariksel and Secor 2009) or of ethnicity and race (Dwyer 1999).”(15) The ideological marketplace from which the varieties of hijab ebb and flow serves both as a reflection of the ever-present materiality and dynamic functionality of spiritual economies, which are derivative of the equally ubiquitous flows of transnational capital driving agency and representationality within our historical moment. Keeping these dual, yet deeply interconnected, capital ecologies as the site of exploration for how the veil is represented within public space, one might begin to sense what lurks behind such veiled agendas. Examining the symbolic and representational nature of the Islamic “veil” in its various forms, this project situates the decidedly political contestations of public space at stake in the French ban alongside recent condemnations of multiculturalism as calculated efforts to re-distribute the sensible so as to valorize national identity within increasingly transnational and globalized socio-economic spaces, which collapse exchange values between distinct, yet interwoven, economies of (cultural/material/spiritual) capital. As the discourses on the veil rely upon representational imag(in)ings, it seems fitting to explore the political economy and art of the veil through the phenomenon of street art, which, much like hijab , is a complex assemblage of meaning of sensation mired in representationality and capital exchange. As street artists have taken up hijab in various forms, the movement offers a lens with which to situate critical responses to the veil debate across both spiritual and material economies. Situating this street art both aesthetically and historically, Lewisohn explains, “'Street art' is a sub-genre of graffiti writing and owes much to its predecessor. Though there is a good deal of crossover between the genres, they are distinct and separate in their own right.”(16) Evolving out of the graffiti explosion of the late 1970's and 1980's, street art broke the unspoken rules of the artistic underground by challenging and re-examining one's sensory experience of art in public space by experimenting with both content and form in ways that harken back to the Situationist International, which as a collective challenged one's experience of urban space through various media and experiential phenomena. Again, Lewisohn observes, “It's important to note street art's break with the tradition of the tag, and its focus on visual symbols that embrace a much wider range of media than graffiti writers would use.”(17) From stencils to prints and murals to one-liners, street artists developed a reputation for critical social and political commentary, and while it is certainly the case that not all street art is intentionally political, in challenging the normative “regime of visibility,” as Rancière puts it, of public space, street artists—even if unconsciously—call into question the common sensory experience of the politics underlying the formation of (nationalist) space.(18) Indeed, Rancière refers to the partisan sensory managers as “police,” who ultimately forge “the rules governing the circulation of appearances, of their visibility and audibility, and the proper distribution of bodies therein.”(19) As such, one can sense that street art's relationship with the police is tenous for a variety of reasons. Writing about his own experience as a street artist, Shepard Fairey observes, “With street art, there's no committee deciding whether I can put my work up on the street, there's no censorship, and I have total freedom of expression, and that concept of freedom is expressed just by using the street as a medium.”(20) As Fairey and other street artists demonstrate, the medium, to paraphrase Marshall McLuhan, is the most glaring aspect of street art's message, and even as it now finds itself in galleries and usurped by private collectors, the ethos of the movement remains relavent to politics as it is, first and foremost, concerned with the configuration and experience of space. Just as examining the punishments for breaking the veil ban can map the terrain of French politics, a representational genealogy of street artist's deployment of hijab and female Muslim identity can assist in mining the depths of public space as a site of bio-political control and contestation in light of recent events in France and the rising tide of anti-multiculturalist rhetoric across Europe, even though the Islamic presence there is radically heterogenous. Using the work of Shepard Fairey, Princess Hijab, br1, and Banksy, this paper sets out to answer a number of key questions concerning the deployment of hijab, and female Islamic identity in particular, within street art as a movement now integral to and critical of the economies of exchange underlying global capitalism, which as a force of influence cannot be underestimated as a driver in the resurgence of nationalist biopolitical governmentalities. Although there exists a litany of artists to choose from, the aforementioned quartet of designers integrate hijab into their work in a seminal and critical fashion, and all have been working with the veil in some way prior to the French ban, which grants some additional context to their usage of it as a symbol in regards to the breakdown of multiculturalism across Europe, even if unconsciously. Although each artist depicts various amalgamations of hijab in their respective corpus, they share common tropes that raise significant questions concerning the veil debate, namely: what are the conditions of possibility for hijab to become a marker of Islamic identity within public space? How can we make sense of the representational topologies within street art's utilization of the hijab and female Islamic identity in light of the French ban? How might these aesthetic imag(in)ings simultaneously inhabit and combat normative discourses concerning hijab , multiculturalism, female Islamic identity, and public space? With these considerations as a backdrop, it is first necessary to outline more fully the hijab as a representative marker of female Islamic identity. The (Veiled) Writing on the Wall

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Teknoloji ve medya araçlarının gelişmesi ve farklılaşmasıyla birçok yeniliğin hayatlarımıza girdiğine, buna bağlı olarak markaların da reklam ve pazarlama stratejilerini değiştirdiklerine tanık olmaktayız. Geleneksel reklamcılık anlayışının haricinde son zamanlarda sosyal medya ortamlarında sıklıkla gördüğümüz ve markaların önemli yatırım bütçeleri ayırdığı influencer reklamcılık/pazarlama içerikleri hatırı sayılır bir şekilde çocukları ve ergenleri de hedeflemektedir. Bununla birlikte ergenlerin influencer pazarlama/reklamcılık karşısında reklam okuryazarlık becerilerini nasıl işe koştukları hakkındaki mevcut duruma ilişkin bilgimiz sınırlıdır. Bu çalışma, ergenlerin bilişsel, duygusal ve ahlaki reklam okuryazarlığı becerilerinin influencer (...) pazarlama/reklamcılığın ikna edici doğasıyla mücadelede nasıl kullandığını anlamak amacıyla yürütülmüştür. Yorumlayıcı nitel bir metodolojiyi benimseyen çalışmanın verileri 15-17 yaşları arasındaki ergen katılımcılardan yarı yapılandırılmış görüşmeler yoluyla elde edilmiştir. Yönlendirilmiş niteliksel içerik analiziyle irdelenen verilerden ulaşılan bulgular, ergenlerin bilişsel reklam okuryazarlığı becerilerinin gelişmiş olmasına karşın influencerlarla kurdukları parasosyal ilişkinin duygusal ve ahlaki reklam okuryazarlık becerilerinin devreye alınmasını engelleyebileceğini göstermektedir. (shrink)

Environmental sustainability is one of the contemporary discourses that has abundant values embedded in the Quran and Sunnah teachings. Islam gives great emphasis on environment as it is preserved and protected under the Maqasid al-Shariah. The general outlook of Quranic paradigm on utilizing natural environment is based on prohibition of aggression and misuse. It is likewise founded on the construction and sustainable use. Thus, this article attempts to elaborate key concepts of the Quran and Sunnah teachings that reveal imperative values (...) for environmental sustainability. Research method employs in this paper is an analytical study of Quranic verses with special highlights of tafsir bi al-ma’thur, tafsir bi al-ra’yi, and historical narrative. In short, this paper brings to light the relevance of classical and contemporary works of Quran and Sunnah studies that have meticulous values for shaping the better world of human–nature’s interaction. (shrink)

Les Prolegomenes a la Philosophie de Platon sont un manuel d'ecole neoplatonicien. Il s'inspire d'un modele dont Proclus a du etre l'auteur, mais l'origine de ce texte est presque surement alexandrine et doit dater de la premiere moitie du Vle siecle. Cette oeuvre est essentielle pour comprendre comment etait diffuse l'enseignement platonicien, et pour mieux saisir le mouvement des idees de l'Antiquite finissante. Dans une importante introduction, L. O. Westerink a retrace l'histoire de l'ecole d'Alexandrie et celle du genre litteraire (...) de ces introductions a Platon et a Aristote. (shrink)