86,622 research outputs found
Comparing the Governance of Islam in Turkey and Indonesia: Diyanet and the Ministry of Religious Affairs
No full textIn spite of their overwhelmingly Muslim populations, Indonesia and Turkey are formally secular states though of different kind. However, both allocate a surprisingly high proportion of the state budget to the administration of Islam, considerably higher than most countries where Islam is the state religion. In Turkey during the years 1950-2000 and in Indonesia during the New Order period (1966-1998), the state invested heavily in the education of “enlightened” religious personnel and the dissemination of religious views that were compatible with the drive for modernisation and development. Turkey’s Directorate for Religious Affairs (Diyanet) controls a huge bureaucracy through which the state interacts with the pious conservative part of the population. Schools for the training of prayer leaders addressed the needs of the same segment of the population and were intended to facilitate the integration of these conservatives into the project of secular modernisation. However, these institutions had the unforeseen effect of enabling the social mobility of once marginalised conservatives, allowing them to gradually gain control of part of the state apparatus. Mutatis mutandis, very similar developments can be observed in Indonesia, where the Ministry of Religious Affairs (MORA) and the Council of Islamic Scholars (MUI) were expected to provide development-friendly religious guidance and prevent undesirable expressions of religiosity. After the fall of the Suharto regime, the MUI made itself independent of the government and instead became a vehicle through which various conservative religious groups strove to influence government policies, with various degrees of success
Review of Vladimir Braginsky, The Turkic-Turkish Theme in Traditional Malay Literature; Imagining the Other to Empower the Self. Leiden: Brill, 2015.
No full textReview of Ramazan Aras, The Formation of Kurdishness in Turkey: Political Violence, Fear and Pain, Oxon: Routledge, 2014.
No full textReview of A.C.S. Peacock & Annabel Teh Gallop (eds), From Anatolia to Aceh: Ottomans, Turks and Southeast Asia , Oxford University Press, 2015
No full textReview of Melissa Crouch (ed.), Islam and the state in Myanmar (Delhi: OUP, 2016) and Francis Wade, Myanmar’s enemy within (London: Zed, 2017)
No full textIslam and the State in Myanmar: Muslim-Buddhist Relations and the Politics of Belonging, by Melissa Crouch (ed.) & Myanmar’s Enemy Within: Buddhist Violence and the Making of a Muslim ‘Other’, by Francis Wade, Page 1 of
F. Alain Corcos talks about his career as the Professor of Botany and Plant Pathology at Michigan State University
No full textGift of the MSU Faculty Emeriti Association.Corcos describes his childhood in France before WWII, joining the U.S. Air Force and returning to France to tend the family's flower farm. He explains how he came to California to study horticulture, received his degree, and eventually came to MSU to teach in the early 1960s. Corcos also discusses his long career, including teaching at MSU, his research and the books he has written on race, heredity and the research of Gregor Mendel. He laments the fact that so many students came to his class completely unprepared to excel in biology, but describes his great satisfaction in being able to steer so many to appropriate careers. Corcos is interviewed by Dr. Evelyn Rivera, Professor Emerita from the MSU Department of Zoology. Part of the Michigan State University Faculty Emeriti Association Oral History Project
Die Bezüge der Emeriti: Berufungs- und Bleibeverhandlungen über Emeritenbezüge
No full textDie Bezüge der Emeriti : Berufungs- u. Bleibeverhandlungen über Emeritenbezüge. - In: Hochschulverband: Mitteilungen des ... 27. 1979. S. 233 f
Ps.Plutarch/Aëtius Plac. 4.11. Some comments on sensation and concept formation in Stoic Thought
No full textPs.Plutarch Plac. ch. 4.11 is an abridged Aëtian chapter. Material that has been cut can be identified. In its original shape the chapter not only provided information on the perception of external objects but also, presumably, on inner perception, i.e. self-awareness. The mind of the newborn infant is not a mere tabula rasa, but a tabula capable of constructing faithful and lasting images of what is perceived. The two final lemmata of the chapter show how Placita literature could be updated, and so date the account
The Netherlands and the Gülen movement
No full textThe Gülen movement has been active among immigrant workers from Turkey in the Netherlands since the 1980s. Its first institutions—educational centers, boarding houses, schools, business associations—were established when a (partly) Dutch-educated second generation came to adulthood in the mid-1990s. Ağabeyler (“older brothers”) dispatched from Turkey remained in the background, while students and graduates of Dutch universities and colleges built up support networks in Dutch civil society and municipal administrations, finding official endorsement as well as subsidies for some of their initiatives. They encountered increasing opposition from a coalition of Kemalist and former leftist Turks and anti-Muslim Dutch politicians and journalists, reflecting changing attitudes towards Islam in Dutch popular discourse as well as power struggles in Turkey. Activities that had previously been praised and supported by Dutch counterparts, such as homework assistance centers, dormitories, and (secular) schools came under suspicion when public opinion was alerted that these were the initiatives of a non-transparent Muslim piety movement. In response to negative publicity that accused these schools of brainwashing and Islamic indoctrination, and to prove that it made positive contributions to social integration, the movement closed its dormitories for secondary school students. This was followed by intensified efforts to show success in secular ventures. The result turned the Gülen movement into arguably the most successfully integrated immigrant-based organization in the country
Climate change and responsibility to future generations: reflections on the normative questions
No full textThis paper deals with the problem of moral responsibility in view of climate change. It assumes that we have a responsibility to future generations, and it inquires what this responsibility implies. The leading idea is that in order to determine what implications responsibility to future generations has, we need to consider what normative questions we should ask about climate change and about our response to it. Four normative questions are discussed. 1. How should we respond to uncertainty? Should we apply cost-benefit analysis in order to cope with uncertainty? 2. How should we evaluate the emission of greenhouse gases? Given that the effects of emissions will be bad, should we judge that we as emitters harm the receivers and by that do them an injustice? 3. How should we compare present costs and future benefits? Should we give little or much weight to the benefits and well-being of people in the further future? 4. How should we take heed of human rights? Should we try to avoid the adverse outcomes of a cost-benefit approach by adopting a human rights approach that specifies minimum thresholds to which all human beings are entitled
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