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“The Other Voice”

New Generation Palestinian Women’s Writing as Reflected in Palestinian Anthologies

Dorit Gottesfeld

accord. This symbolic fragmentation of the body reflects the reality of the protagonist’s “deconstructed” life living far from family and loved ones. The protagonist, gazing into the mirror, is startled to see the face of an old woman with a vampire-like appearance and sharp canines advancing towards

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Melike Tokay-Ünal

dominant tropes both in describing the “darkness” of other countries, and in shaping the idea that New England women possessed a “privileged life” stemming from being Protestant. 42 Living under the bondage of patriarchy, the women of ‘heathen lands’ lacked education, freedom, and liberty. Urged on by

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Geula Elimelekh

blood while screaming, “ Allāh akbar .” They are contrasted with the characters who possess a pure and innocent faith which motivates them to do good, such as Yūsuf’s sister Ḥanna and Ǧawwād’s father, who dedicates his life to washing the deceased and in so doing sees this not as a degrading occupation

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Fatiha Loualich

appears in the procedures and not in the passed sentences by the members of this body. The life of the communities and the minorities in the Ottoman Empire was governed by a set of laws and an entire legislation preserved their rights and properties. The different codes of kanunnâme devoted chapters to

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Paul L. Heck

mission. Wahhabism defines the practice as shirk , awarding to creatures powers that are proper to God alone. Particularly condemnable is the recourse to holy persons once dead. It is not inconceivable that a living person might help one obtain a goal, but the dead have no power. Indeed, they need the

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Tomáš Malý

, in the form of alms, masses, prayers and other Christian works. Such charity was not only a Christian duty, but was above all a penance. The result of this was the creation of a broad range of intercessionaries and supporters linking the worlds of the living and the dead, and the building of their

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Benjamin Claude Brower

-1988), the good war articulates itself in the guise of ritual sacrifice, as Roxanne Varzi argues in a recent book. 6 At another level, the good war serves as a narrative technique. It tells the story of war by taking the broken bits of the truth that come out of armed conflicts and placing them in a life

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Hussain Mohammed Alqarni

started a poetic battle with al-Farazdaq, Hussein writes, “this poem by Jarīr is very important because it seems to symbolize the end of a certain stage of the famous Umayyad naqāʾiḍ poetry and the beginning of a new one: it is the end of the life of the [sic] naqāʾiḍ in al-Yamāma and its commencement

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How Turks and Bulgarians Became Ethnic Brothers

History, Propaganda, and Political Alliances on the Eve of the Young Turk Revolution

Milena B Methodieva

convictions stirring his indignation and propelling him into action. The Turk had recently attended a gathering of Skopje Muslim dignitaries where everyone discussed how of all Muslims outside the Ottoman empire those living in Bulgaria were in the worst condition. This was particularly worrisome to the agent

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Marco Demichelis

the arrogance of activists. The second main key which Farīd Esack underlines to stimulate within this process of hermeneutical liberation is the tawḥīd , as unity in God for an undivided humanity. In our Islam, tawḥīd is a world view, living and meaningful, opposed to the avaricious tendency