Purpose: The purposes of this study were to assess the knowledge, attitude, and practice of radiologists and paramedics regarding accident and emergency preparedness in hospitals in the southern region of the Kingdom of Saudi Arabia and how to improve their role. Materials and methods: This was a descriptive, cross‑sectional online survey that was carried out among radiologists and paramedics in the Kingdom of Saudi Arabia. A self-structured, close-ended questionnaire that was administered that consisted of 19 questions was included. The questionnaire (...) validity and reliability were evaluated for vetting and remarks. The questions were circulated through Google Forms, and it was circulated among the study participants through online mode. The data were collected systematically, and SPSS Statistics version 26.0 was used for data analysis Results: There were 139 responses, (77 specialist's radiology and 62 paramedics) participated in the study through Google Forms. In the study group, 84 (61.4%) were know the main steps for emergency response in major emergencies (p-value 0.000). Among the 19 questions used to assess the KAP, 12 questions were significant with a p-value less than 0.05. More than 72.6% agree the Management must be adequately prepared when emergencies and accidents occur. The respondents’ attitude toward emergency preparedness was generally positiveو Only a minority, that is, 43 (30.9%) of the respondents think it is possible for cooperation between radiologists and paramedics to interpret emergency cases and develop treatment plans in the emergency department. Conclusion: The level of knowledge was satisfactory among the radiologists and paramedics with a neutral level of attitudes, practice and knowledge regarding disaster preparedness. Follow-up research is essential to maximize the preparedness of the accident and emergency department. (shrink)

Bu araştırma hicri birinci asrın ilk yarısında varlık gösteren Basra’nın, fıkhıyla meşhur bazı sahâbîlere ev sahipliği yapmasına rağmen hadis ve fıkıh ilimlerinde, aynı dönemde öne çıkan Kûfe’den geri kalmasının muhtemel sebeplerine odaklanmaktadır. Söz konusu sahâbe arasında öne çıkanlar, Basra’da on iki sene ikamet etmiş olan Ebû Musa el-Eş’arî ve dört sene bulunan İbn Abbas’tır. Mezkûr iki sahâbenin fıkhî müktesabatlarının yanında çok sayıda hadis rivayetine sahip olduğu da bilinmektedir. Ancak buna rağmen her ikisinin de İbn Mes‘ûd’un, Kûfe’de yaptığı etkiyi gösterdikleri söylenemez. (...) Araştırmada, Basra’da meskûn bulunan sahâbeyle ilgili rivayetlerin tahlil ve değerlendirmesine dayalı bir yöntem takip edilmiş olup, özellikle sahâbe ile tâbiînin ilmî ilişkilerine yoğunlaşılmıştır. Bununla beraber coğrafya ve kuruluş bakımından benzerlik gösteren Kûfe şehrindeki sahâbenin ilmî etkisi ve tâbiîn neslinin faaliyetleri bakımından bir takım karşılaştırmalarda bulunulmaktadır. Makalenin, konu hakkında öngördüğü birinci ihtimal, söz konusu sahâbîlerin ordugâh şehrinde yaşamanın gereği olarak fetihlerle meşgul olmalarıdır. Bu sonuç ilk olarak Ebû Musa el-Eş’arî’nin sireti üzerine yapılan incelemelerde ortaya çıkmıştır. Söz konusu ilmî gecikmeye sebep olan ikinci ihtimalin ise bahsi geçen sahâbenin ilimlerini yaymak adına aktif davranmamaları olduğu söylenebilir. Bu durumda sahâbenin ilmî kişiliklerinin önemli bir rol oynadığı düşünülmektedir. Diğer bir ihtimal, Basra’daki tâbiîn neslinin, sahâbeden ilim alma hususunda sarfettikleri çabanın, Kûfelilere kıyasla daha az olmasıdır. Bahsi geçen durumda Basra’nın bedevî kabile yapısının önemli bir etkili olduğu düşünülmektedir. Konuyla ilgili zikredilebilecek son ihtimal ise ilmî yapının teşekkül etmeye başladığı süreçte vuku bulan fitne ve karışıklıklardır. Nitekim bir müddet valilik görevini yürüten İbn Abbas’ın, bu süre zarfında ilim ve eğitim faaliyetleriyle ilgilenemediği görülür. Özetle araştırmanın ulaştığı en önemli sonuç; Basra’nın hicri birinci asrın ilk yarısında, İbn Mes’ûd tarafından kurulan Kûfe’ye kıyasla hadis ve fıkıh ilimlerinde gelişmiş bir şehir olmadığıdır. (shrink)

This study focuses on the life, works, scholarly personality and place of Abu Bakr Ahmad, one of the pioneers of the science of Qiraat in the Ottoman Empire. Abū Bakr Aḥmad was the son of Ibn al-Jazari, one of the authoritative figures in the science of Qiraat, and the author is called Ibn al-Nāzim after his father. Abū Bakr Aḥmad is an important figure who came to the forefront in the field of Qiraat by being educated by the leading scholars (...) of the period, especially Ibn al-Jazari, and wrote qualified works. Abu Bakr Ahmad distinguished himself among Ibn al-Jazari's other children. Abū Bakr Aḥmad served as a muderris in various madrasas in Damascus, such as the Great Ādiliyya, Atabekiyya and Umayyad mosques, and taught many students throughout his life. Among his students were the children of Bayezid Yildirim. After Ibn al-Jazari came to Bursa, Abu Bakr Ahmad took many books with him and taught what he learned from him to many people, especially the sultan's children. The works written by Abū Bakr Aḥmad also reveal his knowledge of scientific subjects. As a matter of fact, Ibn al-Jazari said that he liked his son Abū Bakr Aḥmad's commentary on Tayyibah very much, “...Although he did not even have a copy of my previous commentary on the same work, he commented it very well. Before that, he had also commented on two poems of mine very well...”. Apart from this commentary, which was praised by Ibn al-Jazari, he also wrote other works. Considering the works of Abū Bakr Aḥmad, it can be said that he was a commentator. This is because most of his works have the quality of a commentary. It is reported that when Ibn al-Nāzim was a professor in the madrasas in Damascus, the chief qadi of the period and many scholars attended his lectures. Ibn al-Nāzim was also the first commentator of Tayyibat al-Nashr, which is used as the main source of Qiraat education both in our country and in other Islamic countries and on which dozens of commentaries have been written. All this reflects the author's knowledge in the field of qiraat.While Abu Bakr Ahmad's personal effort, perseverance and intelligence played an important role in his reaching such a position, the fact that he was the son of a father like Ibn al-Jazari, who left his mark on the history of Qiraat and is considered an authority in his field, was undoubtedly effective. As a matter of fact, Ibn al-Jazari is a valuable figure who came to the forefront among his contemporaries in the shar'i sciences in general and in the field of Qiraat in particular. Aside from the words of praise uttered about him by scholars, the great works he penned and the vibrant community of students he left behind demonstrate this in the best way possible. Abu Bakr Ahmad was one of the first among the students who grew up under the tutelage of such an important scholar. When the studies on the life of Abū Bakr Aḥmad were examined, it was seen that there was no extensive and satisfactory information about the author. In fact, when the sources and documents that directly or indirectly mention the life of the commentator since his time are examined, it is seen that the information in the aforementioned sources is a repetition of what is given in Ibn al-Jazari's Ghāyat al-nihāya and sometimes contains contradictions within itself. For example, many issues such as the date of Abu Bakr Ahmad's death, the number and identity of his siblings, his position as imam-hatip of the Ulucamii, the name of one of his students, Ashraf Musa, the catalog information of some of his works or their attribution to the author are either erroneous or controversial. Nevertheless, sources such as manuscript library catalogs, archival records, and works on the life of Abū Bakr Ahmad such as tabāqat, terājim, and qiraat, academic, modern, or encyclopedic works have been searched, and the information obtained has been compiled and presented in this study. At the same time, the information about his life, which is assumed to be erroneous, has been identified and corrected by going to the main sources, and finally, the correct or close to the truth has been tried to be revealed. The general opinion formed by us as a result of our research on the life of Abu Bakr Ahmad led us to such a study. The main theme of the article is the life of Abū Bakr Ahmad and it is aimed to make a humble contribution to the literature through this study. (shrink)

In this study, some postscripts (Ḥashiyah) written on Sharḥ al-Aqâid in the Ottoman Empire were examined and their sectarian identities were tried to be determined in the context of the Takwīn. Our aim is to determine the correctness of the opinion that the Ottoman Empire adopted the Ash’arism based on the reading of Ash’arian kalâm books in the Ottoman madrasahs. The book of al-Taftâzânî named Sharḥ al-Aqâid is an important kalâm book that was read together with its postscripts in the (...) time of the Ottoman Empire. This book, in which the views of Omar al-Nasafī in his book named Aqâid is evaluated from the perspective of Ash’ari, is one of the important examples of the commentary and postscript period. In this book, al-Taftâzânî explained both the views of al-Nasafī, who adopted the school of Mâturidism, and his own evaluations together. This structure of the book led to the writing of postscripts and to discuss the views of the two theological schools of Ahl al-Sunnah through this book. In this study, the postscripts written by the Ottoman period famous kalâm scholars such as Ahmad b. Mûsâ al-Khayâlî (875/1470), Muṣliḥ al-dîn Moṣtafâ al-Kastalî (901/1496) and Ramaḍân b. Moḥammad (1017/1608) on the views of al-Taftâzânî were examined. In order to understand the views of al-Khayâlî, the postscripts of Ḳûl (or Ḳavl) Aḥmad b. Ḫıżır al-Kâzarûnî (950/1543) and Abd al-Ḥakîm al-Siyâlkûtî (1067/1657) are also included. (shrink)

The aim of present paper is to introduce the concept of ‘expressive perception’ in Ernst Cassirer’s philosophical mythology. Having Cited Dorothy Emmet’s methodological objection, the author, by recalling Kantian aspect of Cassirer’s thought and referring to the concept of ‘expressive perception’, would make an attempt to reply on his part: according to Cassirer, this level of perceptive experience is the origin of the mythical form of thinking as a whole and, at the same time, is the original and irreducible altogether. (...) Thus, taking ‘mythical thought’ as an independent form of thinking, beside the ‘critical-empirical’ form of thinking, is, for one thing, completely cogent; for another, due to its dependency upon expressive form of perception, mythical thought would never be quite omitted, rather, keep living latently beneath the skin of mental life. In addition, author explains how much Cassirer owes, regarding to the concept of ‘expressive form of perception’, to Max Scheler. Avoiding to elaborate on Scheler’s detailed argument, Cassirer relies strongly on the consequences Scheler draws from his considerations in his work ‘Wesen und Formen der Sympathie’. Restating Scheler’s argument briefly should help in understanding Cassirer’s idea. (shrink)

This article proposes an analysis of changes implemented during Malaysia's Prime Minister Abdullah Ahmad Badawi's administration (20032003), which displayed bias against changes and introduced schemes to justify the systems it upheld. Transmutations wrought during Abdullah's tenure may have been neither substantial nor totalizing, but within the conservative paradigm which had long gripped national politics, Abdullah's deviations were significant nevertheless.

Speaking of relations between logic and religion in Islamic world may refer to logic in two respects: logic in religious texts, from doctrinal sacred texts such as Qur’ān and sayings of the Prophet to the Qur’ānic commentaries and the texts related to the principles and fundamentals of jurisprudence, all of which make use of some reasoning to persuade the audiences or to infer the rules and prescripts for religious behavior of the members of religious community; and logic as a discipline (...) that is studied and applied both independently and as a tool for reasoning in schools of Islamic theology, systems of Islamic philosophy, and other types of knowledge in medieval Islamic world, all being strongly influenced by religious doctrines of Islam. Accordingly, this paper speaks of the different manifestations of using logical reasoning, particularly analogy, in Qur’ānic arguments, e.g. for the existence of God and resurrection after death; some contradictions or paradoxes reported by different opponents in the verses of Qur’ān; the place of logic in the classification of disciplines and the courses taught at the schools and seminaries; the influence of the attitudes of different religious sects on logic; the instrumental role of logic for both religious and secular reasonings; the relation between reason and dogmatic religious doctrines, and, finally, the reflection of this relation on progress or recession of logic in medieval Islamic world. (shrink)

The basis of Islamic alchemy and matter theory is found in the works of Jābir ibn Ḥayyān (d. 200/815). Jābir developed an element theory similar to Aristotle’s system. Still, he interpreted matter and substance differently by transferring the basis of the theory from elements to qualities. In Jābir’s system, qualities are more often expressed by the term “natures” (ṭabā’iʻ). In Jābir’s thought, four na- tures precede the four elements, and due to the combination of two different natures with the sub- (...) stance each time, four distinct elements with different qualities occur. In Jābir, the “primary bodies” of the natural world are no longer the four Empedoclean elements but the “four natures”; air, water, earth, and fire are made up of these natures. Thus, Jābir gave the four primary Aristotelian qualities the role of genuine elements by making them tangible, independent, and corporeal entities. According to Jābir, the operation of transforming (transmutation) of ajsād (‘bodies’) such as iron, copper, tin, and lead, which is the primary purpose of the Art of alchemy, into silver and gold is carried out within the framework of the science of mīzān. The core of this transformation is based on an idea of causality in which the four natures and their specific proportions and measures are at the center. With the idea of causality that allows chemical transformation, Jābir also succeeded in extending the possibility of transformation in alchemy from the inorganic world to the organic world to an extensive range of entities. This study will discuss Jābir’s thoughts on body, substance, and experimental causality by ex- amining Jābir’s corpus through primary sources. (shrink)

The nomination of candidate genes underlying complex traits is often focused on genetic variations that alter mRNA abundance or result in non‐conservative changes in amino acids. Although inconspicuous in complex trait analysis, genetic variants that affect splicing or RNA editing can also generate proteomic diversity and impact genetic traits. Indeed, it is known that splicing and RNA editing modulate several traits in humans and model organisms. Using high‐throughput RNA sequencing (RNA‐seq) analysis, it is now possible to integrate the genetics of (...) transcript abundance, alternative splicing (AS) and editing with the analysis of complex traits. We recently demonstrated that both AS and mRNA editing are modulated by genetic and environmental factors, and potentially engender phenotypic diversity in a genetically segregating mouse population. Therefore, the analysis of splicing and RNA editing can expand not only the regulatory landscape of transcriptome and proteome complexity, but also the repertoire of candidate genes for complex traits. (shrink)

Background Nurse managers have the burden of experiencing frequent ethical issues related to both their managerial and nursing care duties, according to previous international studies. However, no such study was published in Malaysia. The purpose of this study was to explore nurse managers' experience with ethical issues in six government hospitals in Malaysia including learning about the way they dealt with the issues. Methods A cross-sectional study was conducted in August-September, 2010 involving 417 of total 603 nurse managers in the (...) six Malaysian government hospitals. Data were collected using three-part self-administered questionnaire. Part I was regarding participants' demographics. Part II was about the frequency and areas of management where ethical issues were experienced, and scoring of the importance of 11 pre-identified ethical issues. Part III asked how they dealt with ethical issues in general; ways to deal with the 11 pre-identified ethical issues, and perceived stress level. Data were analyzed using descriptive statistics, cross-tabulations and Pearson's Chi-square. Results A total of 397 participants experienced ethical issues and 47.2% experienced them on weekly to daily basis. Experiencing ethical issues were not associated with areas of practice. Top area of management where ethical issues were encountered was "staff management", but "patient care" related ethical issues were rated as most important. Majority would "discuss with other nurses" in dealing generally with the issues. For pre-identified ethical issues regarding "patient care", "discuss with doctors" was preferred. Only 18.1% referred issues to "ethics committees" and 53.0% to the code of ethics. Conclusions Nurse managers, regardless of their areas of practice, frequently experienced ethical issues. For dealing with these, team-approach needs to be emphasized. Proper understanding of the code of ethics is needed to provide basis for reasoning. (shrink)

U radu se obrazlaže interpretacijski model prepoznavanja, razumijevanja i tumačenja metaforike u pjesničkom tekstu, koji s jedne strane omogućuje sintaktički uvid u tekst, a s druge semantičku analizu, s ciljem cjelovite interpretacije pjesme. Podjela metaforičkih iskaza na razine riječi, rečenice, teksta i jezika metodologijski je aparat usredotočen na kompozicijsko- strukturalni opis pjesničkoga teksta. Čitanje pjesničke metaforike kao konstrukcije i funkcije te dominantnoga poetičkoga obilježja u pojedinim opusima nudi mogućnost izravnoga interpretativnoga povezivanja pojedinačnih pjesama s poetikom autora, književne skupine, stilske formacije (...) i umjetničke epohe. (shrink)

This paper is going to explore the issue about the construction of Muslim identity in Papua. There are many challenges faced by Muslim particularly on identity in Papua. The existence of Muslim placed in Majelis MuslimPapua provides strongly the collectives of Muslim. The well-beings give in the changes of relation patterns among communities in Papua. Muslim is being seen as the one that can change Papua including demographics, politics, and economics. This paper has been done in Jayapura city since 2016. (...) The data are collected through observation, in-depth interview, and literature review. There are three findings in this study. The first finding is that Majelis MuslimPapua is not only the communication media for Muslim people but also the fights media for Muslim of Papua after the special autonomy prevailed. Majelis Muslim Papua is a response of the relationship dynamic of all people in Papua especially in Jayapura which is so dynamic. The second is Muslim of Papua is being taken as the power to change in Papua especially on the citizens’ composition or demography according to the religions. Immigrants who come in Papua are strongly working on the changes in cultures and structures which are built before. The last finding is the existence of Muslim of Papuaestablishes multiculturalism and admits each other in the lives of Papua that is more open. (shrink)

The relationship between postcolonialism and feminism is often complicated and conflict-laden in its struggles against empire and patriarchy and its related social categories of oppression. The question is, How have African women in former colonies balanced their act? To address this question, the article focusses on Boleo, A Setswana Novel. Firstly, theories of post-coloniality and feminism are explored. Secondly, four creative African women writers are analysed for their take on the intersection of postcolonialism and feminism prior to reading Boleo, A (...) Setswana Novel. Thirdly, the analysis of Boleo indicates boundary crossing and cross-border oppressions and solidarity in the struggle against apartheid that features a female protagonist and other minor characters. It is proposed that because the novel equates apartheid with sin ( boleo ), it thus constructs salvation as the concerted communal efforts of resistance and suspicion towards the institutions of the oppressor, characterised by baitiredi [independent or self-actualising workers], a political movement founded by Boleo. The analysis of the African novel indicates that the struggle against colonial and patriarchy gave rise to the First Things First; Second Things First and Both Things Simultaneously approaches, which are evident within African women creative writers. Contribution: This article adheres to the journal’s scope and vision by its focus on a systematic, historical, exegetical and practical reflection within a paradigm in which the intersection of philosophy, religious studies, social sciences and humanities generate an interdisciplinary, multidisciplinary and transdisciplinary contested discourse. (shrink)

The present study discusses the action of burning the Holy Quran in Malmö, Sweden, by the Danish far-right politician Rasmus Paludan, in more than 300 points in Denmark, Sweden and Norway, especially in terms of evolving into social events that turned into riots and fueled Islamophobic debates. The purpose of the study will be to understand the discussion universe formed by the acceptance of the Swedish State in an Islamophobic and racist act, such as the burning of the holy book (...) by Paludan, with a high incitement and humiliating power. In the present study, which has a qualitative design, books, articles and newspapers on the subject were examined by using the document analysis method. As a result, since the motto of unlimited freedom of expression of the Scandinavian model gives the right to swear at far-right politicians, especially insulting religion, the Muslim society living in Europe has become the target of politicians with a kind of state policy armor, making them increasingly sensitive and vulnerable in the position of hate objects. In this regard, there is a need to redefine where the limits of freedom of thought must end. (shrink)

Sunnah, one of the two basic sources of the Islamic religion, has survived to the present day through transmission. The Messenger of Allah, the first interpreter of the Quran, explained the obscurities in the verses, the reason for their revelation and their context. Because, in addition to his duty to convey, he also has a duty to inform. For this reason, the Sunnah is considered a basic source, just like the Qur’an. The Qur’an was revealed fourteen centuries ago, gradually over (...) twenty-three years. It came to life with the life of the Prophet. After his passing into the afterlife, Muslims began to strive to understand the Qur’an and Sunnah correctly and to make them dominate their lives. For this reason, they made great scientific journeys and produced various works. At the beginning of these works are commentaries. Commentaries in which the verses of the Qur’an are explained with the words of the Prophet, his companions, and the followers are called narration tafsir. Maâlim at-tanzîl is an important commentary written by Baghawi (d. 516/1122) using this method. Baghawi, who lived during the founding and rise of the Great Seljuks, was born in 433/1041 in a small town called Bagshur or Bag, located between Marwarruz and Harat in the Khorasan region. In reference to this place, he was called Baghawi. He died in Marwarruz in 516/1122. He received a very good education and trained himself to produce works in the sciences of tafsir, hadith, fiqh and recitation. He narrated the Bukhari's al-Jâmi al-Sahîh from Abu Omar Abdulwahid el-Melihi (d. 463/1071), Abu Dawud’s Sunan from Abu Tahir Omar b. Abdelaziz ibn Ahmed al-Marwazi al-Fashani (d. 463/1071), Malik b. Anas’s Muwatta’ from Abu’l-Hasan Muhammed b. Muhammed ibn Saîd al-Shrazi (d.?). So much so that it can be seen that a significant part of the attributed narrations he narrated in his work called Sharhu's-sunna, as well as Maâlim at-tanzil, were the narrations he heard from the mentioned teachers. Baghawi's knowledge of isnad is also at a high level and he knows very well the narrations of the hadiths he narrated and the situations of the narrators in these narrations. In addition to criticizing the hadiths he narrated, he also evaluated their authenticity and showed that he was an authority on this subject. Maâlim at-tanzil is Baghawi's most well-known work and explains the verses with hadiths, the views of the companions, followers and later scholars. Since he was also a good haddith, he criticized the weak and fabricated narrations in the previously written commentaries. In Maâlim at-tanzil, before starting the commentary, the name of the sura, the number of verses, whether it is Meccan or Medinan, where and about what event it was revealed, are stated. First, explanations were made on the verses in terms of dictionary. Then, the interpretation of the verse with other verses and hadiths was started, the views of the companions and the followers were used, the explanation of the recitation aspects was given in detail, the different recitations were mentioned, the grammatical and syntax analyzes were made. The authority of the author in the field of hadith is clearly seen in the interpretation of the verses. The main feature of the work is that it is frequently referred to hadiths, unlike Masâbihu’s-Sunnah, most of the hadiths are narrated with their sources and almost all of them are based on the author himself. Although Israeli news were included in Maâlim at-tanzil, the author sometimes criticized them and rejected some of them. The aim of the article is to determine the author's method of using narrations in the interpretation of Surah al-Sajdah and the authenticity of these narrations. In this context, first Baghawi’s life and commentary are introduced. Later, the extraction and authenticity of the 16 narrations that the author conveyed while interpreting the surah were evaluated. The narrations have been researched in al-Kutub al-Tis'a and other reliable hadith books, especially Sharhu's-sunnah and Masâbihu's-sunnah. Based on the opinions of critics and scholars, the authenticity values of the narrations have been revealed. According to our findings, 12 of the 16 narrations were narrated with isnad and 4 without isnad. While 12 of the narrations are located only in Sharhu's-sunnah, 9 of them are only included in Masâbihu's-sunnah. The remaining 4 narrations are not included in either of his works. The distribution of the narrations in terms of the main hadith sources they are included in is as follows: 15 out of 16 narrations are located in al-Kutub al-Tis'a. 5 of these are in Bukhari, 7 in Muslim, 4 in Abu Dawud, 6 in Tirmidhi, 2 in Nasai, 2 in Ibn Majah, 1 in Darimi and 1 in Malik b. Anas’s Muwatta’ and 10 of them in Ahmed b. Hanbel. In terms of the end of the isnad, 1 is kudsî and 15 is marfû‘. In terms of authenticity, out of 16 narrations, 10 are sahih, 3 of which are muttefakun aleyh, 2 are hasan and 4 are weak. (shrink)

This volume focuses on African indigenous women legends and their potential to serve as midwives for gender empowerment and for contributing towards African feminist theories. It considers the intersection of gender and spirituality in subverting patriarchy, colonialism, anthropocentricism, capitalism as well elevating African women to the social space of speaking as empowered subjects with public influence. The chapters examine historical, cultural, and religious African women legends who became champions of liberation and their approach to social justice. The authors suggest that (...) the stories of resistance featured hold great potential for building justice-loving Earth Communities. The book will be of interest to scholars of religion, gender studies, Indigenous studies, African studies, African-Indigenous Knowledges and postcolonial studies. (shrink)

This volume sets out to explore, propose, and generate feminist theories based on African indigenous philosophies and concepts. It investigates specific philosophical and ethical concepts that emerge from African Indigenous Religions and considers their potential for providing feminist imagination for social-justice oriented Earth Communities. The contributions examine African indigenous concepts such as Ubuntu, ancestorhood, trickster discourse, storytelling, and ngozi. They look to deconstruct oppressive social categories of gender, class, ethnicity, race, colonialism, heteronormativity, and anthropocentricism. The book will be of interest (...) to scholars of religion, philosophy, gender studies, and African studies. (shrink)

Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 189-208.

This paper is diagnostic type rather than a solution one. There are claims among certain quarters that The Universal Declaration of Human Rights 1948 is a Western mould human rights. However, I will argue that human rights are benchmark for modernization and progress in democracy, and it is traceable within Islam. Using Syed Hussein Alatas‘s Ideal of Excellence as thereotical framework, my attempt is to highlight the memory of Tanzimat during Ottoman empire as one triumph heritage and successful story of (...) human rights modernization within Islam, and not the moment or starting point of failure for the Ottoman. Unfortunately, this modernization does not reflected in the Malay world as it is perceived as the weakening process of Ottoman. Today, similar challenges faced by Ottoman are being faced by the Malay world. Legalistic Islam and Wahhabism are among others that slowing down the modernization of human righs within Malay world. (shrink)

This paper addresses the issue of food security in developing countries and how agriculture plays an important role in achieving not only food security, but also in reducing poverty and promoting sustainable development. The promotion of trade liberalization by the World Trade Organization (WTO) through the Agreement on Agriculture (AoA) has undermined the productive capacity of developing countries and their comparative advantage in the agricultural sector, marginalizing small-scale farmers and benefitting the big corporations. The paper looks at the issue of (...) intellectual property rights that big corporations have for seeds and their effects on small-scale farmers, and how corporate social responsibility (CSR) is insufficient to regulate the dominance of big corporations in the food and agricultural market. The paper is divided into seven sections: trade liberalization and food security, the WTO and the AoA, the effects of the AoA on developing countries, the role of transnational corporations (TNCs) on food security, CSR and TNCs, policy recommendations, and conclusions. (shrink)

This article discusses the philosophical dimension of post-modern societies. It examines the champion of rationalities of modern human beings and contends its contemporary limits. It argues that the modern rational philosophies that over-simplify the meaning “being” in metaphysical form has led to the civilizational crisis. In religious dimension, modern human has been sacrificing their inner spiritual dimension of humanity. As a response to this crisis, modernity has initiated the birth of “spiritual turn” that modern human tries to reinvent their spirituality, (...) mainly through Islamic Sufism. This article further examines the significance of Sufi concepts of the 14th century Sufi master Ibn Atha`illah. Examining his Sufi concepts from the lights of post-modern philosophy as panacea for modern diseases, this article found that the concept of spiritual knowledge is an essential concept as transcending the limits of rationality and materiality of modern philosophy. (shrink)

The current study aimed to examine the relationship between the quality of work life, represented by the homework interface, working conditions, general well-being, and social support provided by family and friends, and nurses’ job embeddedness (on-off the job), as well as to test their relationships with nurses’ career and life success. The study used analytical and descriptive methods to analyze data collected from 210 nurses working in health institutions in Egypt. The finding showed a positive correlation between the dimensions of (...) quality of life, social support from family and friends, and job embeddedness (on-off the job), along with their impact on nurses’ career and life success. The findings indicate that nurses’ ability to perform dual roles, balance work and family responsibilities, and manage time effectively helps them achieve career and life success. An organization that implements occupational safety measures, prevents risks and injuries, allows freedom and independence, and adopts flexible work practices makes performing difficult tasks less stressful, helping nurses adhere to professional ethics and respect ethical rules. The practical and theoretical implications of the study model are discussed. (shrink)

What is the function of logic in al-Kindī's corpus? What kind of relation does it have with mathematics? This article tackles these questions by examining al-Kindī's theory of categories as it was presented in his epistle On the Number of Aristotle's Books, from which we can learn about his special attitude towards Aristotle theory of categories and his interpretation, as well. Al-Kindī treats the Categories as a logical book, but in a manner different from that of the classical Aristotelian tradition. (...) He ascribes a special status to the categories Quantity and Quality, whereas the rest of the categories are thought to be no more than different combinations of these two categories with the category Substance. The discussion will pay special attention to the function of the categories of Quantity and Quality as mediators between logic and mathematics. (shrink)

This article examines the relationship between religion, tradition and identity as seen from the myth about eclipses in a village in Central Java. Javanese people in rural areas still hold beliefs passed down from their ancestors about eclipses, both lunar and solar eclipses. Using a qualitative approach, the results of the study showed that the villagers believe that eclipses occur because of evil giants called buto named Batara Kala who try to devour the sun or the moon. This natural phenomenon (...) is believed to bring disaster to pregnant women and livestock. To fight the disaster, they must perform certain ceremonies or rituals. Based on ethnographic studies, this research provides an overview of eclipse mythology for Javanese locals and analyses it from identity theory. This shows that mythical rituals reflect a continuous identity formation. Although the traditions associated with these myths to some extent transcend the boundaries of the Islamic religion, they remain unchallenged. CONTRIBUTION: This research suggests that myths play an important role in the life and identity of the people who believe in them and perform the rituals associated with them. (shrink)

İlahî vahyin son halkası olan Kur’ân, şirk, küfür, nifak ve zulmün her türlüsünden insanlığı kurtarmak için gönderilmiştir. Kur’ân, kendini yeni bir medeniyyet tasavvuru olarak insanlığa takdim etmiştir. Bunun için kendisine inananların, onu okuma, anlama ve hayatlarına rehber olmasını istemektedir. Müslümanlar, Kur’ân’ı sadece telaffuz ederek onun istediği bu rehberliği yerine getirmiş olamazlar. Müslümanlar, hem ellerinde bulunan Kur’ân âyetlerinden ve hem de çevrelerinde yer alan ve her gün yüz yüze kaldıkları kâinattaki âyetlerden gereğince istifade etmek zorundadırlar. Kur’ân, kendisini kabul edenlerin inanç, ibadet, (...) kişilik, kimlik, düşünce yapısı ve davranışlarının tevhide göre şekillenmesini ister. Şâyet Kur’ân’a inananların bu özelliklerinde bir değişim meydana gelmiyorsa, burada sorgulanması gereken çok ciddi problemler var demektir. Hiç kuşkusuz bugünkü Kur’ân eğitimi yöntemiyle, Kur’ân’ın istediği medeniyet seviyesini ve mü’min kişilikleri oluşturmamız mümkün değildir. Bu makalede hem Kur’ân’la olan ilişkilerimizin nasıl olması gerektiğini hem de toplumsal anlamda değişim ve dönüşümün esaslarını belirlemeye çalıştık. (shrink)

Communication, Culture, and Human Rights in Africa provides a comprehensive and interdisciplinary analysis of the interface between human rights and civil society, the media, gender, education, religion, health communication, and political processes, weaving theory, history, policy, and case analyses into a holistic intellectual and cultural critique while offering practical solutions.