Download Who Speaks For Islam?: What a Billion Muslims Really Think by John L. Esposito, Dalia Mogahed PDF

By John L. Esposito, Dalia Mogahed

In line with the most important ever research of its variety, this e-book is the 1st to offer the interesting findings of the Gallup ballot of the Muslim international. Coauthored by way of a bestselling writer, Georgetown college professor John L. Esposito and Dalia Mogahed, Gallup's govt director of Muslim studies.

The awful occasions of 11th of September dramatically intensified what many observed as an on-going clash among the U.S. and components of the Muslim international. Extremism has grown exponentially as Muslims and non-Muslims alike stay sufferers of worldwide terrorism. Terrorist assaults have happened from Morocco to Indonesia and from Madrid to London, as U.S.-lead wars rage in Iraq and Afghanistan. As of this writing, warfare and terrorism have already claimed greater than 300,000* lives because 11th of September, the overwhelming majority were civilians.

As we are facing savage activities in an international that turns out ever extra risky and uncontrolled, we're faced day-by-day through research from terrorism specialists and pundits who see the faith of Islam as chargeable for international terrorism. even as. terrorist teams like Al Qaeda beam messages in the course of the international that demonize the West because the enemy of Islam, chargeable for the entire ills of the Muslim global .

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Wishard, Twenty Years in Persia, 158. 56. Beeman, ‘‘A Full Arena,’’ 366–367. 57. For a brief discussion of Beiza i’s work in English, see Hamid Naficy, ‘‘Veiled Vision/Powerful Presences: Women in Post-Revolutionary Iranian Cinema,’’ in In the Eye of the Storm: Women in Post-Revolutionary Iran, ed. html. 1 (2000), 163–191, and Negar Mottahedeh, ‘‘Bahram Bayza i: Filmography,’’ in Life and Art: The New Iranian Cinema, ed. R. Issa and S. Whitaker, 74–82 (London: BFI, 1999a). THIS PAGE INTENTIONALLY LEFT BLANK CHAPTER 2 The Gender Dynamics of Moharram Symbols and Rituals in the Latter Years of Qajar Rule kamran scot aghaie his chapter explores some of the ways in which Shi i women experienced Moharram symbols and rituals in Qajar Iran.

Cole, ‘‘I Am All the Prophets: The Poetics of Pluralism in Baha i Texts,’’ Poetics Today 14:3 (1993), 447–476. 12. Howz is a wading pool. 13. Samuel R. Peterson, ‘‘The Tazieh and Related Arts,’’ in Ta ziyeh: Ritual and Drama in Iran, ed. Peter J. Chelkowski (New York: New York University Press, 1979), 65. 14. The basin of water was said to represent the Euphrates River, from which Imam Hosayn and his companions were cut off by the troops of Caliph Yazid. The branch of a tree was said to represent a palm grove.

Beiza i maintains that these performances by and for women were reactions that showed not only women’s appreciation of the art form, but also their desire to gain the right to perform women’s roles in the larger and more traditional arenas. Women’s ta ziyehs, however, did not reach the public. 46 Messianic Time Prologues to the ta ziyeh, traditionally called ‘‘pish vagheh,’’ frequently included female characters. In Religions et les philosophies dans l’Asie Centrale, Gobineau presents several examples of these.

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