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What is to be done: the enlightened thinkers and Islamic Renaissance. By Dr. Ali Shari’ati. Edited and Annotated by Farhang Rajaee.Forward by John L. Esposito. Houston, Texas, USA: The Institute for Research and Islamic Studies (IRIS), 1986, pp. 181. ISBN 0-932625-04-5, ISBN 0-932625-01-0 (pbk.)
Get PDFThis is a collection of lectures delivered by Dr. Ali Shari’ati in 1970. The quest of Shari’ati to establish an Islamic theory of change and revolution was mainly constructed on a number of main themes, including the role of intellectuals, education, reviving sciences, scientific research, and propaganda. He discussed his Islamic renaissance project from both theoretical and practical perspectives. Some of the lectures tackled the theoretical aspects of the project, including: “Where shall we began”, “What is to be done”, and “Surah al- Rum “The Roman”: A Message to Enlightened Thinkers” tackled the theoretical part of his project. Meanwhile, the lecture entitled “What is to be done: A Practical Plan for Husayniah Irshad”, which appeared in the last part of the book, presented a practical plan of action for this project
Institutionalizing education and the culture of learning in medieval Islam: the Ayy?bids (569/966 ah) (1174/1263 ad) learning practices in Egypt as a case study
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Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Get PDFWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Islamic Curriculum: Philosophical Foundations and Historical Practices
Get PDFThere is a close relationship between the Islamic conceptualization of curriculum and the nature of the Islamic faith. An Islamic curriculum can be defined as an integrated system of constant divine facts, criteria and values, as well as changing human experiences and items of learning and skills which an Islamic academic offers to learners therein in order to enable them to attain the degree of perfection for which Allah has prepared for them. The Islamic curriculum transcends the limited space of pure religious subjects to embody every useful knowledge. Across the Islamic history one can notice that the Islamic curruculum has developed in three main stages; a. Stage of infancy and standardization coeval of prophet Muhammad message and his first four successors, b. Stage of diversity in the post classical era (661 AD to 1450 AD which could be divided into pre-madrasa and madrasa eras, c. Stage of regression and reform which stretches from the tenth century untill the present time. During this stage a number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the decnumber of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the decnumber of historical, cultural, social and political contributed to the decnumber of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the decnumber of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the dec number of historical, cultural, social and political contributed to the decline of the line of the line of the line of the Islamic curriculum and Islamic curriculum and Islamic curriculum and Islamic curriculum and Islamic curriculum and Islamic curriculum and Islamic curriculum and Islamic curriculum and Islamic curriculum and diminished its appeal. Despite current efforts to revive the Islamic curriculum, challenging issues like dualism, rigidity, passivity, irrelevancy and social alienation continue to plague this model
INSTITUTIONALIZING EDUCATION AND THE CULTURE OF LEARNING IN MEDIEVAL ISLAM: THE AYYŪBIDS (569/966 AH) (1174/1263 AD) LEARNING PRACTICES IN EGYPT AS A CASE STUDY
No full textBecause of the political weakening of the central Abbasid caliphatein Baghdad, and the fragmentation of its vast dominions intosultanates and emirates, it was customary for those emerging Muslimsultanates in medieval Islam, both Sunni and Shii’, to manageandpatronizethe intellectual activities, including institutions oflearning, curriculum, human capitals (scholars, and students) in aflexible manner. The intellectual life was not run by one particularoffice, though the educational policies in each of those sultanateswere largely politicized like in the case of the Seljūks, Fatimids andthe Ayyūbids. Some researchers in the history of Islamic educationattributed the involvement of the state into different educationalactivities to another political and cultural factor that is theemergence of dogmatic, philosophical and legal debates andsubsequently sectarianism. These factors have had a negative effecton the independent culture of learning which dominated the liberalcharacter of Islamic education for many decades. This paperhighlights the process of institutionalizing education and its effect onthe culture of learning during the rule of the Ayyūbid sultanate. Itaims to unveil the effect of the measures taken by the Ayyūbids informalizing education and show the visible dominance of militaryand political elites on the intellectual life, an influence whichheralded the death of the customary Muslim conventional and liberalstyle of learning. The results of this research show that despite thesuccess of the Ayyūbids in their endeavor to restore Sunnism inEgypt, the autonomy that Sunni ‘ulama maintained in early Islam up to the military Seljūks deteriorated further under the Ayyūbid militarypatronage. However, the official formal institutions of education neverreplaced persons as the focus of intellectual life. Informal and formalinstruction was available for pupils in their own homes or in theprivacy of learned scholars and wealthy individuals
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