Of all the great world religions, Islam appears to have the most powerful political appeal in the twentieth century. It sustains some severely traditional and conservative regimes, but it is also capable of generating intense revolutionary ardour and of blending with extreme social radicalism. As an agent of political mobilisation, it seems to be overtaking Marxism, arid surpassing all other religions. The present book seeks the roots of this situation in the past. The traditional Muslim society of the arid zone has, in the past, displayed remarkable stability and homogeneity, despite great political fragmentation, and the absence of a centralised religious hierarchy. The book explores the mechanisms which have contributed to this result - a civilisation in which (in the main) weak states co-existed with a strong culture, which had a powerful hold over the populations under its sway. A literate Great Tradition, in the keeping of urban scholars, lived side by side with a more emotive, ecstatic folk tradition, ill tile keeping of holy lineages, religious brotherhoods and freelance saints. One tradition was sustained by the urban trading class and periodically swept the rest of the society in waves of revivalist enthusiasm; the other was based on the multiple functions it performed in rural tribal society and amongst the urban poor. The two traditions were intertwined, yet remained in latent tension which from time to time came to tile surface. The book traces the manner in which the impact of the modern world, acting through colonialism arid industrialisation upset the once stable balance, and helped the erstwhile urban Great Tradition to become the pervasive arid dominant one, culminating in the zealous arid radical Islam which is so prominent now. The argument is both formulated in the abstract and illustrated by a series of case studies and examinations of specific aspects, and critical examinations of rival interpretations. Table of contents: Preface; Acknowledgements; 1. Flux and reflux in the faith of men; 2. Cohesion and identity: the Maghreb from Ibn Khaldun to Emile Durkheim; 3. Post-traditional forms in Islam: the turf and trade, and votes and peanuts; 4. Doctor and saint; 5. Sanctity, puritanism, secularisation and nationalism in North Africa: a case study; 6. The unknown Apollo of Biskra: the social base of Algerian puritanism; 7. Trousers in Tunisia; 8. The sociology of Robert Montagne (1893-1954); 9. Patterns of rural rebellion in Morocco during the early years of independence; 10. Saints and their descendants; 11. The marabouts in the market place; 12. Rulers and tribesmen; Notes; Bibliography of Ernest Gellner´s North African writings; Index. Of all the world religions, Islam appears to have the most powerful political appeal in the twentieth century. This book seeks the roots of this situation in the past and explores the mechanisms which have contributed to the civilisation in which (in the main) weak states co-existed with a strong culture, which had a powerful hold over the populations under its sway.
Tom ist mit seinem respektlosen Verhalten den Gemeindemitgliedern ein Dorn im Auge. José bringt dies in eine schwierige Situation, doch er ist fest entschlossen, Tom in die Gemeinschaft zu integrieren und ihm beizubringen, Verantwortung zu tragen. Guillaume liest fasziniert in dem Tagebuch des einstigen Priesters der nun leerstehenden Kirche. Doch ganz verlassen ist die Kirche nicht: Zwei muslimische Bauarbeiter haben im Gotteshaus Zuflucht für ihre Gebete gesucht. Guillaume bringt das in eine schwierige Lage. In Plugneau wird Gilles wegen der Affäre des pädophilen Pfarrers verhört.
Nach dem offenen Konflikt in seiner Gemeinde hat Yann bei José Zuflucht gesucht. Yann bringt frischen Wind in die Gemeinde, doch weist José seinen Freund darauf hin, dass er nicht vor den Problemen in Plugneau fliehen sollte. Guillaume bekommt von den muslimischen Bauarbeitern ein Dankesgeschenk und darf zum ersten Mal eine Messe halten, da Pfarrer Chalumeau eine starke Erkältung hat. Doch Guillaume findet nicht die richtigen Worte für seine Predigt. Im Gespräch mit Emmanuel, der ihm sein wochenlanges Schweigen verziehen hat, stellt er fest, dass er sich selbst ausgegrenzt hat.
An Immigrant Love-Hate Story of What it Means to Be American You know that feeling of being at the wrong end of the table? Like you’re at a party but all the good stuff is happening out of earshot (#FOMO)? That’s life - especially for an immigrant. What happens when a shy, awkward Arab girl with a weird name and an unfortunate propensity toward facial hair is uprooted from her comfortable (albeit fascist-regimed) homeland of Iraq and thrust into the cold, alien town of Columbus, Ohio - with its Egg McMuffins, Barbie dolls, and kids playing doctor everywhere you turned? This is Ayser Salman’s story. First comes Emigration, then Naturalization, and finally Assimilation - trying to fit in among her blonde-haired, blue-eyed counterparts, and always feeling left out. On her journey to Americanhood, Ayser witnesses a blowjob at pre-kindergarten daycare, breaks one of her parents’ rules (´´Thou shalt not participate as an actor in the school musical where a male cast member rests his head in thy lap”), and other things good Muslim Arab girls are not supposed to do. And, after the 9/11 attacks, she experiences the isolation of being a Muslim in her own country. It takes hours of therapy, fifty-five rounds of electrolysis, and some ill-advised romantic dalliances for Ayser to grow into a modern Arab American woman who embraces her cultural differences. Part memoir and part how-not-to guide, The Wrong End of the Table is everything you wanted to know about Arabs but were afraid to ask, with chapters such as ´´Tattoos and Other National Security Risks,” ´´You Can’t Blame Everything on Your Period; Sometimes You’re Going to Be a Crazy Bitch: and Other Advice from Mom,” and even an open letter to Trump. This is the story of every American outsider on a path to find themselves in a country of beautiful diversity. 1. Language: English. Narrator: Ayser Salman. Audio sample: http://samples.audible.de/bk/brll/011559/bk_brll_011559_sample.mp3. Digital audiobook in aax.
Introduction: Cosmopolitan to Concentration Camp When most of us hear the word ´´Auschwitz´´ it immediately invokes black and white, grainy footage of living skeletons, gas chambers and inhuman brutality of a level never seen since. But the thing that most people do not realize is that before the town of Auschwitz was used as a death camp, it was one of the most posh and cosmopolitan towns in all of Austria. It was a prosperous Jewish enclave known rather fondly as ´´Little Jerusalem´´. Since the economic and social reforms in Austria in the late 19th century, the Jewish population had thrived as equal citizens and rose up the social ladder to esteemed occupations and cultural influence. It was from this lofty height of financial and social success that this little enclave had been ripped from, down to the depths of death and destruction. The construction of the compound that became known as the Auschwitz concentration camp actually began in 1916; the original purpose of the building was for it to be a kind of unemployment office. Situated right on the eastern frontier of Austria, it was meant to be a way station for immigrant workers from the East, mostly from Poland, who came to the country in search of work. Even after the Nazi takeover and conversion of the compound to a death camp, the façade of referring to the building as simply a work processing facility, rather than a factory of death, remained a prominent deception during the rest of the Second World War. A cruel trick that was made infamous by the words that the Nazi´s emblazoned on the building to greet the doomed internee´s, the words, ´´Arbeit Macht Frie´´ translated in English as, ´´Work Will Set You Free´´. This was the twisted phrase that the Denizen of this camp would be greeted with; when in reality they would not find any freedom from their misery until they were either worked to death or murdered in Hitler´s gas chambers. 1. Language: English. Narrator: Trevor Clinger. Audio sample: http://samples.audible.de/bk/acx0/039195/bk_acx0_039195_sample.mp3. Digital audiobook in aax.
Once the world´s bastion of liberal, democratic values, Europe is now having to confront demons it thought it had laid to rest. The old pathologies of anti-Semitism, populist nationalism, and territorial aggression are threatening to tear the European postwar consensus apart. In riveting dispatches from this unfolding tragedy, James Kirchick shows us the shallow disingenuousness of the leaders who pushed for ´´Brexit´´; examines how a vast migrant wave is exacerbating tensions between Europeans and their Muslim minorities; explores the rising anti-Semitism that causes Jewish schools and synagogues in France and Germany to resemble armed bunkers; and describes how Russian imperial ambitions are destabilizing nations from Estonia to Ukraine. With President Trump now threatening to abandon America´s traditional role as upholder of the liberal world order and guarantor of the continent´s security, Europe may be alone in dealing with these unprecedented challenges. Based on extensive firsthand reporting, this book is a provocative, disturbing look at a continent in unexpected crisis. 1. Language: English. Narrator: Eric Martin. Audio sample: http://samples.audible.de/bk/tant/007430/bk_tant_007430_sample.mp3. Digital audiobook in aax.
Ein Leben im Pulverfass: die 11. Klasse des Leon-Blum-Gymnasiums im Pariser Vorort Creteil ist im wahrsten Wortsinn vielfältig. Doch tummeln sich hier viele, die wissen, dass sich der Rest der Welt nicht für sie interessiert. Der junge Muslim Malik, die aggressive Mélanie oder der stille Théo nehmen nicht teil am Wohlstand der Mitte und sie haben sich damit abgefunden. Das Klassenzimmer ist ihre politische Bühne, hier begegnen sich mit voller Wucht kulturelle und persönliche Konflikte. Etwas zu lernen, scheint reine Zeitverschwendung. Als die engagierte Lehrerin Anne Gueguen die Klasse übernimmt, begegnen ihr selbstbewusster Unwille und große Provokationslust. Doch die kluge Frau versteht es, mit geschickten Fragen die Muster der Jugendlichen zu durchbrechen. Ohne mit der Wimper zu zucken, meldet sie die Klasse bei einem renommierten, nationalen Schülerwettbewerb an. Mit großer Beharrlichkeit gelingt es ihr, die Schüler in eine gemeinsame Aufgabe zu verwickeln. Obwohl die meisten sich noch nie mit Geschichte befasst haben, entdecken die Jugendlichen, dass die längst vergangenen Schicksale auch ihnen viel zu erzählen haben. Für sie beginnt eine Reise in die Vergangenheit, die sie schließlich zu einer Gemeinschaft macht. Mit viel Sensibilität zeigt ihnen Madame Gueguen, dass sie Teil von etwas viel Größerem sind.
Published between 1906 and 1930, Molla Nasreddin was a satirical Azeri periodical edited by Jalil Mammadguluzadeh and named after the legendary Sufi wise man-cum-fool of the Middle Ages (who reputedly lived in the thirteenth century in the Ottoman Empire). With an acerbic sense of humour and realist illustrations, Molla Nasreddin attacked the hypocrisy of the Muslim clergy, the colonial policies of European nations, and later the United States, towards the rest of the world and the corruption of local elites, while at the same time arguing for Westernisation, educational reform and equal rights for women. The publication was an instant success - selling half of its initial print run of 1,000 in the first day - and within months would sell 5000 copies per issue, which was record-breaking for the time. It became one of the most influential publications of its kind and was read across the Muslim world. Slavs and Tatars, a leading art collective focusing on Eurasia, has brought together this collection of sketches, caricatures and satirical writings from Molla Nasreddin, in the process revealing an unusual manifestation of nationalism in the Caucasus and its surrounding regions.