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| 1 |
ID:
084763
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2008.
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| Summary/Abstract |
From the mid-19th to the early 20th centuries, the forces unleashed by the age of European imperialism and its rapid encroachment on d?r al-Isl?m increasingly brought the hajj under the scrutiny and regulation of non-Muslim powers. The driving force behind these dramatic changes in administration of the hajj was the expansion of the British Empire. As Britain's power in the Indian subcontinent grew, so too did its maritime supremacy throughout the Indian Ocean basin. Looking to secure its access to India, ward off its European competitors, and expand its commercial interests in southwestern Arabia, the Red Sea, and the Gulf of Aden, Britain's role in the region was intensified by the transit opportunities that emerged with the development of regular steamship routes between the Mediterranean and India from the 1830s to the 1860s and the eventual opening of the Suez Canal in 1869. With the exponential growth of maritime traffic that accompanied these technological advances came a similarly dramatic rise in the oceangoing pilgrim traffic from and through British India. Owing to this expansion in the number of seaborne pilgrims, the hajj soon came to be recognized as the primary conduit for the globalization of epidemic diseases, such as cholera and plague.
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| 2 |
ID:
010129
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Feb 1996.
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| Description |
59-81
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| 3 |
ID:
084760
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2008.
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| Summary/Abstract |
Until recently, the topic of charitable organizations seemed to have fallen in disgrace. Social scientists have given little attention to this sector of associational life. Instead, a great deal has been written on the issues of democratization through pressure groups or on the transformation of social movements into professional organizations while assessing the overall impact of development promoted by donors. Yet three signs point to the need for a better understanding of charitable organizations. First, new research studying Islamic activism through the lens of social-movement literature has offered innovative results. Second, studies on the impact of aid during the second intifada have revealed that charitable organizations as well as Islamic organizations offered a significant amount of emergency support, sometimes competing with professional nongovernmental organizations (NGOs). Finally, the fact that Hamas, also known for running a vast network of charitable organizations, achieved such a significant political success in the 2005 municipal and 2006 legislative elections should invite social scientists to consider whether and how political momentum can also be obtained through activism in the charitable sector.
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| 4 |
ID:
084758
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2008.
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| Summary/Abstract |
Studies of Middle Eastern urbanism have traditionally been guided by a limited repertoire of tropes, many of which emphasize antiquity, confinement, and religiosity. Notions of the old city, the walled city, the casbah, the native quarter, and the medina, sometimes subsumed in the quintessential "Islamic city," have all been part of Western scholarship's long-standing fascination with the region. Etched in emblematic "holy cities" like Jerusalem, Mecca, or Najaf, Middle Eastern urban space is heavily associated with the "sacred," complete with mystical visions and assumptions of violent eschatologies and redemption.
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| 5 |
ID:
084765
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2008.
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| Summary/Abstract |
On 4 August 2005 the Lebanese English-language paper the Daily Star reported that Lebanon's ancient inscriptions at Nahr al-Kalb had been accepted into the United Nations Educational, Scientific and Cultural Organization's (UNESCO's) collection of "worldwide rare documents" through its Memory of the World Programme. UNESCO established the Memory of the World Programme in 1992, after realizing that its World Heritage Programme, which seeks to protect historic landscapes and architectural landmarks, did not safeguard a category of less visible, yet equally important, documents of the past: texts. The Memory of the World Programme made the preservation of "documentary heritage [which] reflects the diversity of languages, peoples and cultures" its goal, hoping that its work would help prevent "collective amnesia." An eight-member Lebanese national committee made up of cultural and political elites affiliated with Lebanon's Ministry of Culture and Lebanese University, the country's largest public university, submitted a unanimous proposal to UNESCO's International Advisory Committee (IAC) to include Nahr al-Kalb in its collection of "documentary heritage." The IAC reviewed and accepted the proposal in June 2005, placing the inscriptions along the river of Nahr al-Kalb in the company of 156 other universally memorable texts from around the world.
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