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In Endurance , Alex Pillen portrays a sense of being unique within Kurdish cultural spheres. How to feel unique despite devastating violence, cultural oppression and assimilation is a question faced by many communities globally. Northern Kurdish (Kurmanji) is a focal point for such uniqueness.
When a culture is under siege and many have lost a former way of life it may not be clear how a society looks itself in the mirror, finds its reflection. Alex Pillen’s portrayal of Speaking Kurdish in a Warped World locates such lines of reflection within everyday language. The fear of a random geopolitical pair of dice is global, a fear to be honed when reading this account of uniqueness in the face of totalising loss
When a culture is under siege and many have lost a former way of life it may not be clear how a society looks itself in the mirror, finds its reflection. Alex Pillen’s portrayal of Speaking Kurdish in a Warped World locates such lines of reflection within everyday language. The fear of a random geopolitical pair of dice is global, a fear to be honed when reading this account of uniqueness in the face of totalising loss
Speaking Kurdish in a Warped World
Author:
In Endurance , Alex Pillen portrays a sense of being unique within Kurdish cultural spheres. How to feel unique despite devastating violence, cultural oppression and assimilation is a question faced by many communities globally. Northern Kurdish (Kurmanji) is a focal point for such uniqueness.
When a culture is under siege and many have lost a former way of life it may not be clear how a society looks itself in the mirror, finds its reflection. Alex Pillen’s portrayal of Speaking Kurdish in a Warped World locates such lines of reflection within everyday language. The fear of a random geopolitical pair of dice is global, a fear to be honed when reading this account of uniqueness in the face of totalising loss
When a culture is under siege and many have lost a former way of life it may not be clear how a society looks itself in the mirror, finds its reflection. Alex Pillen’s portrayal of Speaking Kurdish in a Warped World locates such lines of reflection within everyday language. The fear of a random geopolitical pair of dice is global, a fear to be honed when reading this account of uniqueness in the face of totalising loss
Analysing the Spectrum of Muslim Social Mobilization during the Internet Age
Series:
Islam in Africa, Volume: 26
Author:
This book is the first ‘groundwork’ on Muslim NGOs in contemporary Ghana. It builds upon a database of more than 600 Muslim non-profit associations, foundations and grass-roots organisations whose activities are traced through extensive use of social media. The first part of the book scrutinises the varieties of their activities and operational spaces, their campaigns and target groups, alongside their local, regional, national and international connections. The second part analyses contemporary debates on infaq, sadaqa, waqf and zakat as well as Islamic banking and micro-finance schemes for promoting social welfare among Muslim communities in Ghana.
Analysing the Spectrum of Muslim Social Mobilization during the Internet Age
Series:
Islam in Africa, Volume: 26
Author:
This book is the first ‘groundwork’ on Muslim NGOs in contemporary Ghana. It builds upon a database of more than 600 Muslim non-profit associations, foundations and grass-roots organisations whose activities are traced through extensive use of social media. The first part of the book scrutinises the varieties of their activities and operational spaces, their campaigns and target groups, alongside their local, regional, national and international connections. The second part analyses contemporary debates on infaq, sadaqa, waqf and zakat as well as Islamic banking and micro-finance schemes for promoting social welfare among Muslim communities in Ghana.
[Waqf in Zaydī Yemen]
Author:
Translator:
يعدّ الوقف (وجمعه: أوقاف) جزءًا لا يتجزأ من المجتمع اليمني لإدارة الثروة الخاصة وكإطار قانوني للأعمال الخيريّة والبنّية التحتيّة العامة. يركز الكتاب على أربع ميادين اجتماعية في المعرفة القانونية وهي: الفقه والتقنين وبعض حالات الوقف والمعرفة المتعلقة بالوقف في الحياة اليومية. يجمع الكتاب بين تحليل النصوص والدراسات الإثنوغرافية بهدف فهم كيف تم التعامل مع الشريعة الإسلامية واستخدامها وتحديدها واعتمادها في مسائل معينة من مسائل الوقف حيث يوجد توتّر بين النظرية الإسلامية والتطبيق على أرض الواقع. تقوم الدراسة بتحليل أهم أعمال الفقه الزَّيديّ مثل شَرْح الأزْهَار، والأحكام الإماميّة، والفتاوى، والوقفيات، معظم هذه المصادر يأتي من المناطق الشمالية الزيدية.
Islamic foundations (waqf, pl. awqāf) have been an integral part of Yemeni society both for managing private wealth and as a legal frame for charity and public infrastructure. This book focuses on four socially grounded fields of legal knowledge: fiqh, codification, individual waqf cases, and everyday waqf related knowledge. It combines textual analysis with ethnography seeking to understand how Islamic law is approached, used, produced and validated in selected topics of waqf law where the tensions are strong between ideals and pragmatic rules. The study analyses central Zaydī fiqh works such as the Sharḥ al-azhār-cluster, in addition to imamic decrees, fatwās, and waqf documents, mostly from Zaydī, Northern Yemen.
[Waqf in Zaydī Yemen]
Author:
يعدّ الوقف (وجمعه: أوقاف) جزءًا لا يتجزأ من المجتمع اليمني لإدارة الثروة الخاصة وكإطار قانوني للأعمال الخيريّة والبنّية التحتيّة العامة. يركز الكتاب على أربع ميادين اجتماعية في المعرفة القانونية وهي: الفقه والتقنين وبعض حالات الوقف والمعرفة المتعلقة بالوقف في الحياة اليومية. يجمع الكتاب بين تحليل النصوص والدراسات الإثنوغرافية بهدف فهم كيف تم التعامل مع الشريعة الإسلامية واستخدامها وتحديدها واعتمادها في مسائل معينة من مسائل الوقف حيث يوجد توتّر بين النظرية الإسلامية والتطبيق على أرض الواقع. تقوم الدراسة بتحليل أهم أعمال الفقه الزَّيديّ مثل شَرْح الأزْهَار، والأحكام الإماميّة، والفتاوى، والوقفيات، معظم هذه المصادر يأتي من المناطق الشمالية الزيدية.
Islamic foundations (waqf, pl. awqāf) have been an integral part of Yemeni society both for managing private wealth and as a legal frame for charity and public infrastructure. This book focuses on four socially grounded fields of legal knowledge: fiqh, codification, individual waqf cases, and everyday waqf related knowledge. It combines textual analysis with ethnography seeking to understand how Islamic law is approached, used, produced and validated in selected topics of waqf law where the tensions are strong between ideals and pragmatic rules. The study analyses central Zaydī fiqh works such as the Sharḥ al-azhār-cluster, in addition to imamic decrees, fatwās, and waqf documents, mostly from Zaydī, Northern Yemen.
Women, Religion, Culture and the State
In Feminine Visibility in Contemporary Iran: Women, Religion, Culture and the State, Esmaeil Zeiny and Seyed Javad Miri bring together a collection of essays which offer a number of new perspectives on the role and power of Iranian women in refashioning the country’s politics, culture, and religion. This collection threatens the stereotypical representations of Iranian women, and illustrates how high women leapt over the hurdles obstructing their progress and how much they have achieved to renegotiate the roles demanded by Iranian society.
Women, Religion, Culture and the State
In Feminine Visibility in Contemporary Iran: Women, Religion, Culture and the State, Esmaeil Zeiny and Seyed Javad Miri bring together a collection of essays which offer a number of new perspectives on the role and power of Iranian women in refashioning the country’s politics, culture, and religion. This collection threatens the stereotypical representations of Iranian women, and illustrates how high women leapt over the hurdles obstructing their progress and how much they have achieved to renegotiate the roles demanded by Iranian society.
The book series Iran Studies is dedicated to the interdisciplinary study of Iran. Brill welcomes proposals from every branch of the social sciences and humanities, including history, sociology, political science, religious studies, anthropology and economics.
The series includes monographs, thematic collections of articles, handbooks, text editions and occasional translations. All volumes are peer-reviewed and are aimed at a better understanding of Iran, its past, present and future.
The series published an average of 1,5 volumes per year over the last 5 years.
The series includes monographs, thematic collections of articles, handbooks, text editions and occasional translations. All volumes are peer-reviewed and are aimed at a better understanding of Iran, its past, present and future.
The series published an average of 1,5 volumes per year over the last 5 years.
Brill's Muslim Minorities series is designed to represent scholarly research into the situation of Islam and Muslims in world regions characterised by long-term European settlement: Europe from the Atlantic through the Russian Federation, the Americas, southern Africa and Australasia. Research on other regions where Islam is a minority religion also form part of the series. This refereed series consists of monographs and collaborative volumes, covering all disciplines.
Explaining the Non-human Names of Arab Kinship Groups
Author:
In the Arab world, people belong to kinship groups (lineages and tribes). Many lineages are named after animals, birds, and plants. Why? This survey evaluates five old explanations – “totemism,” “emulation of predatory animals,” “ancestor eponymy,” “nicknaming,” and “Bedouin proximity to nature.” It suggests a new hypothesis: Bedouin tribes use animal names to obscure their internal cleavages. Such tribes wax and wane as they attract and lose allies and clients; they include “attached” elements as well as actual kin. To prevent outsiders from spotting “attached” groups, Bedouin tribes scatter non-human names across their segments, making it difficult to link any segment with a human ancestor. Young’s argument contributes to theories of tribal organization, Arab identity, onomastics, and Near Eastern kinship.
Explaining the Non-human Names of Arab Kinship Groups, Volume 2-1 Appendices
Author:
In the Arab world, people belong to kinship groups (lineages and tribes). Many lineages are named after animals, birds, and plants. Why? This survey evaluates five old explanations – “totemism,” “emulation of predatory animals,” “ancestor eponymy,” “nicknaming,” and “Bedouin proximity to nature.” It suggests a new hypothesis: Bedouin tribes use animal names to obscure their internal cleavages. Such tribes wax and wane as they attract and lose allies and clients; they include “attached” elements as well as actual kin. To prevent outsiders from spotting “attached” groups, Bedouin tribes scatter non-human names across their segments, making it difficult to link any segment with a human ancestor. Young’s argument contributes to theories of tribal organization, Arab identity, onomastics, and Near Eastern kinship.
Explaining the Non-human Names of Arab Kinship Groups, Volume 2-1 Appendices
Author:
In the Arab world, people belong to kinship groups (lineages and tribes). Many lineages are named after animals, birds, and plants. Why? This survey evaluates five old explanations – “totemism,” “emulation of predatory animals,” “ancestor eponymy,” “nicknaming,” and “Bedouin proximity to nature.” It suggests a new hypothesis: Bedouin tribes use animal names to obscure their internal cleavages. Such tribes wax and wane as they attract and lose allies and clients; they include “attached” elements as well as actual kin. To prevent outsiders from spotting “attached” groups, Bedouin tribes scatter non-human names across their segments, making it difficult to link any segment with a human ancestor. Young’s argument contributes to theories of tribal organization, Arab identity, onomastics, and Near Eastern kinship.
Explaining the Non-human Names of Arab Kinship Groups, Volume 2-2 Appendices
Author:
In the Arab world, people belong to kinship groups (lineages and tribes). Many lineages are named after animals, birds, and plants. Why? This survey evaluates five old explanations – “totemism,” “emulation of predatory animals,” “ancestor eponymy,” “nicknaming,” and “Bedouin proximity to nature.” It suggests a new hypothesis: Bedouin tribes use animal names to obscure their internal cleavages. Such tribes wax and wane as they attract and lose allies and clients; they include “attached” elements as well as actual kin. To prevent outsiders from spotting “attached” groups, Bedouin tribes scatter non-human names across their segments, making it difficult to link any segment with a human ancestor. Young’s argument contributes to theories of tribal organization, Arab identity, onomastics, and Near Eastern kinship.
Explaining the Non-human Names of Arab Kinship Groups, Volume 2-2 Appendices
Author:
In the Arab world, people belong to kinship groups (lineages and tribes). Many lineages are named after animals, birds, and plants. Why? This survey evaluates five old explanations – “totemism,” “emulation of predatory animals,” “ancestor eponymy,” “nicknaming,” and “Bedouin proximity to nature.” It suggests a new hypothesis: Bedouin tribes use animal names to obscure their internal cleavages. Such tribes wax and wane as they attract and lose allies and clients; they include “attached” elements as well as actual kin. To prevent outsiders from spotting “attached” groups, Bedouin tribes scatter non-human names across their segments, making it difficult to link any segment with a human ancestor. Young’s argument contributes to theories of tribal organization, Arab identity, onomastics, and Near Eastern kinship.