discussed the importance of living at peace with others and having a good home where one could welcome one’s friends. They value relationships over getting ahead economically (Msocha 2016; Fanueli 2016; Mpanda 2018). These and other observations about material support networks and livinga good life show a
rightful gatekeeper of the field of adamadenya (see Chappatte 2018), a traditional set of ethical values that frames the fabric of local life in southern Mali. The contemporary changes observed in the religious status of the Maouloud in southern Mali also question the genuine popularity of neo
Religion in Rwanda: A Brief History The 1994 genocide in Rwanda, which claimed the lives of approximately 800,000 Tutsi and moderate Hutu, led not only to a massive loss of life but also engendered a profound crisis of faith. Before the genocide Rwanda had been heavily Catholic: nearly 90 percent of the
congregation place for ceremonies) in Palestine, which means that Fāṭimid authorities were careful not to impose Shīʿī customs in Palestine, which seems to have had a Sunnī majority. We lack information on the daily life of the medieval Shīʿī communities in Palestine, with the exception of one reference in the
attach importance to prayer and, for that matter, to the Faith itself? In this manner we turned generations of students into victims of a deep schizophrenia, living in two worlds, the world of belief and the world of actual life. It is strange that the results have been less disastrous than could have
organised the U.P. Muslim Majlis in 1968, the AIMMM came to focus purely on the conservation of Muslim cultural life as understood by some Deobandi scholars. 33 In Hyderabad, the All-India Majlis-e Ittihad al-Muslimin was reorganised and stood for Muslim supremacy in the Deccan, despite being in a
passing of blasphemy laws and their normative expansion to the extent that in 1986, blasphemy against the Prophet Muhammad was made punishable by death or life imprisonment. These laws came to be used indiscriminately as a powerful weapon, mostly against religious minorities and usually to settle personal
regularly hired Arab field labourers at a low wage. 10 These practices exposed them to the criticism of later arriving Jews, especially those motivated by socialist Zionism and the idea of Jewish-Arab market separation, people who asserted that all economies built on the backs of native labour would be
. 16 In Ancient Near Eastern Texts Pritchard translates the term ʾuḫryt as “further [life]”, 17 also the Akkadian phrase ana aḫrat ūmē 18 (lit. ‘in the back of days’, cf. Engl. idiom. ‘at the end of the day’) has been invoked as a cognate of the OT expression.
Combining the material of
, glorying in their idleness, since they do not use them for any business or work, but only, while livinga dolce far niente [the sweetness of doing nothing] life, they scratch their heads with them and examine the hair for lice.
The Hindus eat singly, one by one, on a tablecloth of dung. They do not