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Mark Levine 《National Identities》2013,15(1):15-38
Abstract Since its birth ninety years ago Tel Aviv has been a leading symbol ofthe Zionist, and subsequently, Israeli claim to be a modem, progressive, and essentially ‘Western’ nation. The power of this image has obscured both the intimate connection between the modern(ist) architectural and town-planning discourses upon which its identity has been constructed and the exclusivism of Zionism as a nationalist movement, and the fact that the neighboring town ofJaffa, long considered Tel Aviv’s ancient and backward alter ego, was in fact developing along similar lines as the Jewish city until its conquest in 1948. 相似文献
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Emil Aslan Souleimanov Jasper Schwampe 《Journal of ethnic and migration studies》2017,43(15):2616-2633
This is the first article that systematically deconstructs the idealised, widely shared view and formal self-representation of Salafis as a de-culturalised group of Muslim believers who are solely devoted to the idea of a uniform Muslim identity and are indifferent to the notions of ethnic nationalism and racism. Drawing on unique interviews with EU-based ethnic-Chechen émigré Salafis, the article illuminates the ways they draw boundaries and consequently construe their ethnic and racial identities as superior and opposed to Muslims stemming from the Middle East and Central Asia. Below the surface of coherent ideologically shaped self-representations, the diaspora Salafis’ identities reflect the idea of Chechnya’s mountainous topography being conducive to a superior ‘national mentality’, racial purity, and cultural uniqueness. Intriguingly, the diaspora-Chechen Salafis’ attitudes toward Middle Easterners and Central Asians employ a rhetoric which entails similarities with the notion of imagined geographies and to some extent resembles Western Orientalist discourse. In stark contrast to leading Salafi scholars’ statements emphasising a united Muslim identity, which are routinely echoed by outsiders, this article points out the maintenance of strong ethnic-nationalist and racist resentments amongst individual members of this religious community. 相似文献
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Eva F. Nisa 《The Asia Pacific Journal of Anthropology》2013,14(4):366-381
This article analyses the life experiences of face-veiled university students and their involvement in the Salafi Islamic revivalist movement in Indonesia. Studies on Salafi groups in Indonesia have often neglected the face-veiling practices of women, who are the main female constituents of the groups. Focusing on women's adoption of the cadar (face-veil) and their religious transformation, this article demonstrates how veiling shapes women's formation as religious subjects. Drawing on the life experiences of young women in several groups, this article shows that fulfilling religious obligation is the women's main priority. Their life experiences and the process of negotiating wearing the cadar reveal their struggle to reconstruct their religious identity and their capacity for exercising a specific type of religious agency. 相似文献
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