1,221 research outputs found
Critical political economy of the public infrastructure crisis in Lebanon: Interview with Karim Eid-Sabbagh
No full textIn this interview, Karim Eid-Sabbagh and Ulrich Ufer discuss how the case of the public infrastructure crisis in Lebanon highlights the importance of including analytical dimensions of critical political economy and global financial dynamics in technology assessment alongside a technology-society-governance perspective – in particular when focusing on the Global South. The Lebanese crisis has built up through long-term structural problems that include the legacies of colonialism, the country’s peripheral position in global capital relations, elite nepotism, sectarian strife, and the state’s dependency on international donor funding to build and maintain public infrastructure. These have coincided with short-term disintegration and disaster events over the past two years: mass migration, countrywide anti-government protests in fall 2019, the outbreak of the Covid-19 pandemic in early 2020, the destruction of large parts of the country’s capital by the devastating explosion in the port of Beirut in August 2020, and the spiraling devaluation of the Lebanese currency.In this interview, Karim Eid-Sabbagh and Ulrich Ufer discuss how the case of the public infrastructure crisis in Lebanon highlights the importance of including analytical dimensions of critical political economy and global financial dynamics in technology assessment alongside a technology-society-governance perspective – in particular when focusing on the Global South. The Lebanese crisis has built up through long-term structural problems that include the legacies of colonialism, the country’s peripheral position in global capital relations, elite nepotism, sectarian strife, and the state’s dependency on international donor funding to build and maintain public infrastructure. These have coincided with short-term disintegration and disaster events over the past two years: mass migration, countrywide anti-government protests in fall 2019, the outbreak of the Covid-19 pandemic in early 2020, the destruction of large parts of the country’s capital by the devastating explosion in the port of Beirut in August 2020, and the spiraling devaluation of the Lebanese currency
Critical political economy of the public infrastructure crisis in Lebanon. Interview with Karim Eid-Sabbagh
Full text linkIn this interview, Karim Eid-Sabbagh and Ulrich Ufer discuss how the case of the public infrastructure crisis in Lebanon highlights the importance of including analytical dimensions of critical political economy and global financial dynamics in technology assessment alongside a technology-society-governance perspective - in particular when focusing on the Global South. The Lebanese crisis has built up through long-term structural problems that include the legacies of colonialism, the country's peripheral position in global capital relations, elite nepotism, sectarian strife, and the state's dependency on international donor funding to build and maintain public infrastructure. These have coincided with short-term disintegration and disaster events over the past two years: mass migration, countrywide anti-government protests in fall 2019, the outbreak of the Covid-19 pandemic in early 2020, the destruction of large parts of the country's capital by the devastating explosion in the port of Beirut in August 2020, and the spiraling devaluation of the Lebanese currency.In diesem Interview diskutieren Karim Eid-Sabbagh und Ulrich Ufer die Krise der öffentlichen Infrastruktur im Libanon und betonen dabei analytische Dimensionen der kritischen politischen Ökonomie und der globalen Finanzdynamik. Diese sind, neben einer Technologie-Gesellschaft-Governance-Perspektive, auch von Relevanz für die Technikfolgenabschätzung - insbesondere mit Blick auf den Globalen Süden. Die libanesische Krise hat sich durch langfristige strukturelle Probleme aufgebaut, darunter das Erbe des Kolonialismus, die periphere Position des Landes in den globalen Kapitalbeziehungen, Eliten-Nepotismus, sektiererische Kämpfe und die Abhängigkeit des Staates von internationalen Gebermitteln zum Aufbau und zur Erhaltung öffentlicher Infrastruktur. Langfristige Strukturprobleme fielen in den letzten zwei Jahren mit kurzfristigen Desintegrations- und Katastrophenereignissen zusammen: Massenmigration, landesweite Proteste gegen die Regierung im Herbst 2019, Ausbruch der Covid-19-Pandemie Anfang 2020, Zerstörung großer Teile der Hauptstadt des Landes durch die verheerende Explosion im Hafen von Beirut im August 2020 und die rasante Abwertung der libanesischen Währung
Benjamin Karim: Remembering Malcolm
No full textBenjamin Karim (July 14, 1932 - August 2, 2005) was an African American Muslim minister, author, and orator. He was born Benjamin Goodman, in Suffolk, VA., the son of Wilbur Bryant and Mary Goodman. Young Goodman was a U.S. Air Force veteran of the Korean War. After serving in the military, Goodman worked as a recording engineer with a record company when he first heard Malcolm X speak in 1957, and his experience caused him to convert to the Nation of Islam (NOI), cease many secular activities, change his diet, and become sober.
A dedicated student of African and African American history, Karim re-educated himself and over the next seven years, adopted the name Benjamin 2X, and became one of the closest aides to Malcolm X. He supervised an educational program at the NOI temple in Harlem, and stood in for Malcolm X at some events held around the United States
Interview with manuscript owner, Abdou Karim Thiam Part 2
No full textPart 2 of a video interview in the home of the manuscript owner (Abdou Karim Thiam) in the neighborhood of Kandialang in Ziguinchor, Senegal. These interviews were conducted on January 10, 2018, by Mr. Ibrahima Yaffa with Abdou Karim Thiam and Arabiatou Biaye (second wife to manuscript author Nimbaly Thiam) to discuss the Mandinka Ajami manuscripts they have in their family library. For interview questions see here: https://hdl.handle.net/2144/27119. Responses from this interview are recorded here: https://hdl.handle.net/2144/2898
Interview with manuscript owner, Abdou Karim Thiam Part 1
No full textPart 1 of a video interview in the home of the manuscript owner (Abdou Karim Thiam) in the neighborhood of Kandialang in Ziguinchor, Senegal. These interviews were conducted on January 10, 2018, by Mr. Ibrahima Yaffa with Abdou Karim Thiam and Arabiatou Biaye (second wife to manuscript author Nimbaly Thiam) to discuss the Mandinka Ajami manuscripts they have in their family library. For interview questions see here: https://hdl.handle.net/2144/27119. Responses from this interview are recorded here: https://hdl.handle.net/2144/2898
Interview with Abd al-Karim Khalifa
No full textهذة المقابلة مع المؤلف الأردني عبد الكريم خليفة، عضو مجمع اللغة العربية في القاهرة، يقدم لمحة عامة عن أوراقه البحثية التي قدمت تحت عنوان ""اللغة العربية النحو في الفكر الفارابي"". كما يذكر كتابه المنشور حديثًا. أجرى المقابلة حسن شمس الدين.In this interview, Jordanian author Abd al-Karim Khalifa, who is a member of the Academy of the Arabic Language in Cairo, speaks about his paper called ""Arabic Language and Grammar in Al-Farabi Thought"". The interview was conducted by Hasan Shams al-Din
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An Interview with Kim Zarins, author of Sometimes We Tell the Truth
Full text linkIn this interview conducted by Mohamed Karim Dhouib, author and medievalist Kim Zarins discusses her young adult novel Sometimes We Tell the Truth (2016), a contemporary retelling of Chaucer’s The Canterbury Tales. The novel reimagines Chaucer’s iconic pilgrims as modern teenagers on a bus trip to Washington, D.C. Zarins reflects on the process of adaptation, such as portraying the Pardoner as intersex—while emphasizing the pedagogical value of retellings in making medieval literature more accessible. She advocates for inclusive approaches to teaching and explains how her own novel has inspired student engagement with Chaucer. The conversation also delves into Zarins’ interactive classroom strategies that help students form meaningful connections with premodern texts. The interview ultimately reveals how creative adaptations and innovative teaching methods can help contemporary audiences access, discover, and appreciate both the striking differences and surprising similarities between Chaucer’s era and today
Abdul Karim Jamak dan pemikirannya tentang konsep ketuhanan / Ahmad Zuhdi
Full text linkAs a scholar in Kerinci District, Abdul Karim Jamak's thinking needs to be examined in the middle of society, as previously the teachings of Islam taught to his students are seen and understood by the local community by stating that he developed deviant teachings. Of course, such views are not acceptable only to the truth of the teachings they convey. His students are not only from the general public, but also educators, government officials and lecturers, and others. People should see clearly what Abdul Karim Jamak teaches. Consequently, before the conclusions and decisions of the deviation, not a single flow of flow and the teachings developed by a group of scholars, both individually and collectively, need to carry out several approaches and various methods. The study, entitled 'Abdul Karim Jamak and His Thoughts on the Divine Concept', uses qualitative research methods through two approaches namely Historical approach and Islamic theory approach. His ultimate aim is to study and examine the biography of Abdul Karim Jamak and his Thoughts on the Divine Concept. Which in detail talks about, Nature of God, the concept of God's Action and Qada and qadar. With the objective of the study is to analyze and identify the history and life of Abdul Karim Jamak and to express the role of thinking on the direction of God's concept. The author chose this figure as the object of study as he was a prominent figure in Indonesia, then conducted a Comparative Analysis as a comparative research. In addition, it also regulates the views of Kerinci people who had previously thought that Abdul Karim Jamak taught misguided teachings. From research findings it can be seen that Abdul Karim Jamak is a famous scholar, who has fought with his missionary activities inviting the Muslim community in Kerinci to practice the teachings of Islam in accordance with the law of the Prophet Muhammad s.a.w. From the concept of his thinking about the Godhead. Abdul Karim Jamak follows the thinking of Asyā'irah, based on the Quran and the hadith of the Prophet. S.a.w His divine teachings that have been understood and practiced have implicated his students and the Muslim community of Kerinci even to the archipelago. Abdul Karim Jamak deserves the title of Kiyai Haji (Kh) after developing his concept of Islamic thought and the concept of Divine not contrary to the Qur'an and the hadith
Bridging Civilizations: The New Hermeneutics of Islamic Law
No full textIn 2003, the Iranian law on child custody was amended to take into account children’s best interests during a divorce (Feministnews, 2003); in Indonesia, women are mobilized to have the 2009 health law changed to relax the conditions to abortion (Landiyanto, 2009); in Mali, women-led initiatives focus on ending or controlling female genital mutilations (Aidmet, 2011). All these initiatives in Muslim-majority countries or within Muslim communities stem from the same desire: to live in a better world where development and human rights are at the core of society. Civil society in Muslim societies plays an important role in working toward the fulfillment of these societal expectations. Each context is different, yet civil society in majority-Muslim countries has embraced the struggle for the implementation of universal human rights, a concept that was brought to the international stage by Western societies, in Islamic contexts. It has been successful in several places, while suffering backlash in others: the 2004 Mudawana reform in Morocco was partly the success of several organizations that lobbied the King (Salim, 2011), while the 2007 Family Law bill in Iran threatened to change custody rights for women, therefore undermining past reforms; the bill was not voted on due to energetic civil society mobilization, but its potential enactment remains a threat (Amnesty International, 2011). This bottom-up movement for the respect of human rights (whether Islamic or universal human rights) is not proper to just a single country: most Muslim societies are undergoing changes, from Bahrain, which is still experimenting in the aftermath of the Arab Spring, to Saudi Arabian women who struggle to have the right to drive cars
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