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The Remain Steady of Political Contestation & Ministry That Must Still Be 'Siding'? Some Suggestion... *from Buletin of mission Seputaran Pinggir Intensification of Indie Reformed Ministries (for Indonesia context)
A continuation after the very divisive political contestation with the label of tadpole vs shucks ended, where the suggestions felt necessary for the next ...
Compelled To Compete: Rendering Climate Change Vulnerability Investable
“Sources of Moral Obligation to Non-Muslims in the ‘Jurisprudence of Muslim Minorities’ (Fiqh al-aqalliyyat) Discourse.” Islamic Law and Society, 16:1, February 2009, pp. 34–94.
This article surveys four approaches to moral obligation to non-Muslims found in Islamic legal thought. The first three approaches I refer to in this article as the revelatory-deontological, the contractualist-constructivist and the consequentialist-utilitarian. The main argument of this article is that present in many of the contemporary works on the jurisprudence of Muslim minorities (fiqh al-aqalliyyat) is an attempt to provide an Islamic foundation for a relatively thick and rich relationship of moral obligation and solidarity with non-Muslims. This attempt takes the form of a fourth comprehensive-qualitative approach to political ethics in that it appeals not to juridical reasoning of the type is x permissible and in which conditions? but rather to Islamic ideals of what it means to live a good life, of what believing, normatively-committed Muslims want to pursue in this world, not only what they may pursue without fear of punishment. This meta-ethical approach builds on and goes beyond the first three. The force of this argument is that this fourth comprehensive-qualitative approach to moral obligation to non-Muslims is novel, emergent and not found not in the writings of outright reformers but in those of conservative, neo-classical, shari'a-minded - even Muslim Brotherhood-affiliated - Islamic scholars. What also adds to the force of this argument is that the other meta-ethical discourses, particularly of contract and utility (maslaha), already get these scholars quite far towards a doctrine of loyal resident alienage in non-Muslim societies. That even orthodox Islamic scholars go further shows that they have some interest in giving a theological or principled foundation to a much thicker and richer form of moral obligation to non-Muslims, a relationship which involves recognizing non-Muslims qua non-Muslims and contributing to their well-being.
Extract: I approach the issue of faith communities and racism from the perspective of having done historical and sociological research on British Jews. Jews are one of the oldest ‘minority ethnic’ populations in Britain, although their presence in the country was interrupted for a few centuries when they were expelled in 1290. The modern Anglo-Jewish community dates from the period of ‘resettlement’under Oliver Cromwell in the 1650s. Its long history has meant that it is both a useful lens for examining faith communities in Britain, and that it has been treated, in different ways, as a model minority by both sociologists and in public discourse. And because of the long history of racism against Jews in Britain, it provides a useful optic for understanding British racism and its changing nature.
Pdf) From The Akap To Akaie Model To Assess The Uptake Of Technological Innovations In The Aquaculture Sector
The concept of “selling out”, although having its background in the world of the Bible, that is, the gospels, has created a fertile ground in the contemporary religious, social, economic and political environment of Zimbabwe. However, the vocabulary of ‘selling out’ (Mutengesi in Shona or Umthengisi in Ndebele) dates back to the struggle for the liberation of Zimbabwe where the concept of ‘selling out’ was used and is still used for political mobilization as well as justification of politically motivated violence against opponents. This includes physically and psychologically “subtracting” opponents from either the religious or political scene. Besides the concept of ‘selling out’ having a political background, the present Zimbabwean political leadership has found the biblical character of Judas Iscariot, a willing pony in their fight and bid to close up any political space. People who politically do not subscribe to their ideas and policies are stereotyped as ‘sell outs’. Yet the role that was played by Judas Iscariot in the Messiahship of Jesus (Mk 14; Mat 26-27; Lk 22 and Acts 1:18-19) cannot be overlooked, considering that ‘had Judas not betrayed Jesus, all the volumes of heroic narratives, books and articles about Jesus would not have been there’. Jesus occupies a special and important place in the major religions like Judaism, Christianity and Islam due to the facilitative role played by Judas. As much as Jesus is accorded that place the same must be done to Judas Iscariot as he fundamentally played a theological role in betraying Jesus. Even if Judas had not betrayed Jesus, someone still had to do it and in this case Judas was there to play the role of a facilitator in the Messiahship of Jesus. Since Judas Iscariot did something so critical and necessary for Jesus’ mission, why is he reviled? Why isn’t he also a saint like the other disciples of Jesus?1 If Judas was the disciple of Jesus, he could have loved Jesus as much as other disciples; so wasn’t his job as much harder than Peter and others considering that the power of prophecy was in support of his actions as narrated by the gospels? (Mat 27:9; John 17:12). If Judas was really a traitor in the sense, how could Jesus deliberately choose him to be one of his disciples? Why didn’t Jesus reform Judas when he became one of his followers? What motivated Judas to behave that way and what lessons can people learn in uniting contemporary societies basing on the figure of Judas? The gospels have come up with various reasons that led Judas to betray Jesus and one of the reasons (that Judas sold Jesus for love of money) have found meaning and relevance in the Zimbabwean situation especially when it comes to chastising those deemed disrespectful of the leadership or the popular view of the majority. That Judas played a commendable role in the sacrificial death of Jesus becomes secondary and what becomes primary is the fate that befell Judas when he hanged himself as reported by the gospel evangelists. Selling out in the Zimbabwean context is negatively regarded and the characterisation of Judas is used to manufacture phobias that benefit those with levers of power. The political and religious metaphors that one gets in the daily discourses warn people against selling out. The life threatening consequences that befell Judas are postulated as expected of those regarded as sell-outs. In order to get a clear and interesting analysis of the character, role and death of Judas Iscariot in the ministry of Jesus and the Zimbabwean social, religious, economic and political life; there is need to look at the gospel portrayal as well as the possible implications of such a portrayal in the Zimbabwean religio-political debate of ‘selling out’.
Afrequent complaint made by some Muslims is that while they are increasingly the subject of hostility and discrimination, as well as governmental racial profiling, surveillance and targeting by intelligence agencies, 2 their status as victims of racism is frequently challenged or denied. Indeed, it would be no exaggeration to suggest that instead of highlighting and alleviating anti-Muslim discrimination, the complaint of anti-Muslim racism and Islamophobia has often invited criticism upon Muslims themselves (Meer, 2008; 2007; 2006).
BiAS 8: The Messianic Feeding of the Masses: An Analysis of John 6 in the Context of Messianic Leadership in Post-Colonial Zimbabwe (by Francis MACHINGURA)
Qsc Annual Report 2019
This volume was passed as doctoral thesis by the University of Bayreuth (Germany) in February 2012. Its topic springs from the reality of poverty, suffering and the rest of the calamities that continue to ravage most third world countries particularly Zimbabwe. The author presents a unique way of looking at leadership, history, culture and the reading of scripture in light of theme of The Messianic Feeding of the Masses. The author examines how the Zimbabwean president, Robert Gabriel Mugabe, has embraced some messianic titles and statements ascribed to him for liberating Zimbabwe from her colonial masters and the feeding of the people. The book makes a comparative and sociological analysis of kingship in ancient traditions so as to demonstrate how the ‘sacredness’ associated and ascribed to the reign of Mugabe was not uncommon. As the bearer of the charisma, Mugabe takes some radical measures to assume the task of a saviour. He embraces the praises accorded to him by his admirers and commands obedience and a following in virtue of his mission. Some aspects examined in this study may be highly controversial but eye-opening. Thumps high to the author for daring to explore issues related to Mugabe who is a sensitive subject especially to most Zimbabweans. Those who hero-worship his philosophy and ideology are generally protective towards everything regarding him, yet most critiques of Mugabe’s ways and leadership style also try to undermine everything regarding him. The author does not attempt to convert anyone to a particular side but through the way he articulates issues and supports arguments with Historical, Biblical and current
This volume was passed as doctoral thesis by the University of Bayreuth (Germany) in February 2012. Its topic springs from the reality of poverty, suffering and the rest of the calamities that continue to ravage most third world countries particularly Zimbabwe. The author presents a unique way of looking at leadership, history, culture and the reading of scripture in light of theme of The Messianic Feeding of the Masses. The author examines how the Zimbabwean president, Robert Gabriel Mugabe, has embraced some messianic titles and statements ascribed to him for liberating Zimbabwe from her colonial masters and the feeding of the people. The book makes a comparative and sociological analysis of kingship in ancient traditions so as to demonstrate how the ‘sacredness’ associated and ascribed to the reign of Mugabe was not uncommon. As the bearer of the charisma, Mugabe takes some radical measures to assume the task of a saviour. He embraces the praises accorded to him by his admirers and commands obedience and a following in virtue of his mission. Some aspects examined in this study may be highly controversial but eye-opening. Thumps high to the author for daring to explore issues related to Mugabe who is a sensitive subject especially to most Zimbabweans. Those who hero-worship his philosophy and ideology are generally protective towards everything regarding him, yet most critiques of Mugabe’s ways and leadership style also try to undermine everything regarding him. The author does not attempt to convert anyone to a particular side but through the way he articulates issues and supports arguments with Historical, Biblical and current
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