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every situation of life and at every time of the day: when getting up, on the way to university, when tidying up, having dinner with friends or going to sleep. Th ey use music to relax and to motivate themselves. Sometimes music serves even as a substitute for a family in the form of background

In: Islam and Muslims in Germany
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pregnancies were carried to term, but that a significant number were ended by abortion. In Turkey, it is illegal to end pregnancies with abortion in cases other than where there is a threat to maternal life (health reason), or of deliver- ing a malformed child (eugenic reason). However, reality does not

In: Women in Turkish Society
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, and cultural changes occur as part of longer or shorter processes of transformation. My focus will be on the third temporal aspect—that of individual events. Th is type of temporality, according to Braudel, does not have a lasting impact on cultural context. Although this chapter is motivated by

In: Interpreting Welfare and Relief in the Middle East
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. Amongst cousins there are potential husbands and wives, and life-long peer relations. Cousins are the same generation but living in another space and what feels like another time. Marrying a cousin includes the experience of journeying with them across that space and time. Differentiated generation units

In: Diaspora Youth and Ancestral Homeland

Western Europe. A second wave of immi- gration came after the collapse of the Soviet system in 1990. Immigrant groups included Czechs living in Russia, and people from Ukraine, Greece and Arab countries. Then, more and more people have come from the Balkans, Afghanistan (war immigrants), Pakistan, and

In: Educational Strategies among Muslims in the Context of Globalization
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1974). Cultural pluralism describes a society where groups differing in religion, cul- ture and living patterns such as family patterns find a common pub- lic life, but tolerate a diversity of individual and group lifestyle choices. Related to the idea of assimilation is the work of functionalist

In: Diaspora Youth and Ancestral Homeland

relatively autonomous sphere of life [Sunier, 1992], a number of researchers have observed that a growing minority of young Muslims were developing an interest in the study of religious texts, one which was motivated by critical ques- tioning [Nielsen, 1987; Andrews, 1994; Lewis P., 1994; Joly, 1995; Cesari

In: Muslims in the Enlarged Europe

prospective betterment of conditions is part and parcel of group existence. One does of course hear about the individual making his life into a success story all by himself; but upon closer consideration these are individuals whose group involvement is arranged in such a way as to let them come out on

In: The Poor Man's Model of Development
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practices limit rather than illuminating our understanding. Life is complex, young British Pakistani people are each individuals with distinctive subjective life experiences, they also have a commonality in that they are living in a shared time and place, with a shared history and shared relationship to

In: Diaspora Youth and Ancestral Homeland
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hopes that educational expan­ sion, a major investment since Independence, will lead to eco­ nomic development and a better life for all citizens. Only the future will answer this question, but some results of educational expansion on the social functions and mobility patterns of Tuni­ sian young

In: Social Mobility, Education and Development in Tunisia