... of the ruh, and particularly to the ascending of the Prophet during his famous mi'raj (j... more ... of the ruh, and particularly to the ascending of the Prophet during his famous mi'raj (journey to ... 3. See Samuel Scolnkov," Reason and Passion in the Platonic Soul", Dionysius, Vol ... Sayyid'Uways, Min malamih al-mujtama'al-Misrial-mu'asir: Zahirat irsalal-rasd'il ila darih al-lmam al ...
... of the ruh, and particularly to the ascending of the Prophet during his famous mi'raj (j... more ... of the ruh, and particularly to the ascending of the Prophet during his famous mi'raj (journey to ... 3. See Samuel Scolnkov," Reason and Passion in the Platonic Soul", Dionysius, Vol ... Sayyid'Uways, Min malamih al-mujtama'al-Misrial-mu'asir: Zahirat irsalal-rasd'il ila darih al-lmam al ...
The Canadian journal of native studies, Jul 1, 2018
led households) helped to fuel progressive action in the late 1800s and early 1900s. Was there ev... more led households) helped to fuel progressive action in the late 1800s and early 1900s. Was there evidence of this in the various Canadian women's suffrage movements? Democracy is messy, and history should reflect this with a plurality of voices. Still, though many problems we face may never be resolved, the suffragists of yesteryear provide us with a blueprint, not always perfect, for seeing, hearing, speaking, and negotiating a more just society. Even with the vote, women have not reached political parity. Beyond that, the age-old fear mongering continues with ideas about race supremacy; race suicide; women's religious dress; gender, sexuality, religious, nationalist, and ethnic identities; women's bodily autonomy; and whether or not women can politically unite. It is up to our generation and the next to find new ways to attack the democratic deficit and lingering issues while seeking to widen citizen and state identity. As Baillargeon asks: "have women changed politics? Or has politics changed women? Perhaps it is too early for a definitive answer" (175).
Welcome to a series of articles whose central theme is the challenge of conventions. In their own... more Welcome to a series of articles whose central theme is the challenge of conventions. In their own ways, all our writers are going over ground that has been ploughed many times, only to come away seeing new things there, defying the conventional. The complexities of religion, culture and state are no more obvious than that explored by Catherine Caufield in her "Oblates and Nation-building in Alberta." The general perception most Canadians have of Aboriginal peoples, at least in the recent past, is that the church undertook to train Indigenous children to be assimilated into Canadian society. They were unsuccessful in that enterprise. Canada now has to develop another way to integrate Indigenous peoples into the body politic. Simplistic, but it is the norm in any discussion around the Canadian dining room table. That it is based entirely on colonialist assumptions is scarcely raised, and if so, is likely to be lost in discussions associated with post-colonial rhetoric. Yet the narrative informs so much of the way that Euro-Canadian society deals with the legacies of the past; existentially Canadians never seem to negotiate alternatives. Like a broken record, it plays out over and over in public life, law, scholarship and all manner of cultural interactions. Caufield shifts the frame completely. What if the treatment accorded to Indigenous peoples was at least in part dictated by notions of nationhood buried in the conflicts? What if the Oblates had been shock troops for a particular vision of nation, one that lingers on? This raises issues about how First Nations see themselves, as well as how Canada structures relationships to Indigenous peoples. This is a thought-provoking analysis calling many aspects of Canadian culture into question. Anyone who has ever tried to translate a major work from one language to another comprehends the context of Waseem El-Rayes' article: Are titles a mere appendage to a magnum opus or are they critical in the interpretive lens used by the author? El-Rayes argues that one cannot just translate a title by looking at the dictionary meanings…one has to plumb the way in which language is used in the book; indeed one must explore the style of writing itself before arriving at a conclusive translation. The tome in question is one from the hand of the great scholars of Islamic political/historical analysis,
Rethinking Tradition in Modern Islamic Thought, by Daniel Brown. 185 pages, notes, bibliography, index. Cambridge: Cambridge University Press, 1996. $49.95 (Cloth) ISBN 0–521-57077–8
Middle East Studies Association Bulletin, Dec 1, 1997
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Papers by Earle Waugh