Conversion of Ajarians to Orthodox Christianity: Different Narratives and Perceptions

Abstract

Based on field research and interviews conducted in both Ajaria and Tbilisi, this article focuses on the different interpretations of the conversion of ethnically Georgian Muslim Ajarians to Orthodox Christianity. It is argued that Orthodox Christianity is an important aspect of self-identification and the national narrative of all Georgians. For many Muslim Ajarians, conversion appears to be a pragmatic act, with the ultimate goal of being recognised as ‘fully Georgian’ by both state and society.     

Notes on Post‐Secular Society

The resurgence of political Islam and the endurance of broad religious belief in the most modern of societies—America—has created a crisis of faith among secularists. If modernity no longer implies a secular outlook, and secularism, by definition, cannot generate any values beyond an indifferent tolerance of all belief, what role will religion play in the 21st century? In an interesting confluence of reflection, Jürgen Habermas, one of Europe's leading secular liberal thinkers, argues that secular citizens must be open to religious influence, especially since the very identity of Western culture is rooted in Judeo‐Christian values. In his political afterlife, Tony Blair has converted to Catholicism and established a Faith Foundation to press for religious literacy because “you can't understand the modern world unless you understand the importance of religious faith.” Similarly, when Pope Benedict XVI visited secular France in September, President Nicholas Sarkozy scandalized the lay establishment by saying, like Habermas, that “rejecting a dialogue with religion would be a cultural and intellectual error.” He called for “a positive secularism that debates, respects and includes, not a secularism that rejects.” Despite the flurry of controversy over a recent spate of books extolling the virtues of atheism in the wake of Islamist terrorism, the more interesting issue by far is the emergence of post‐secular modernity.     

Not ‘by those old books of international law,but only by war’: Ottoman Intellectuals on the Eve of the Great War

Prevailing understanding of the Ottoman entry into Word War I has focused on the role of Enver Pasha and the so-called pro-German faction in the Ottoman Committee of Union and Progress (CUP). This article examines Ottoman views on international relations and the future of the Ottoman Empire in contemporary Ottoman publications. The article concludes that substantial parts of Ottoman society viewed war in 1914 not only as an acceptable course of action, but as a morally justified, potentially liberating, and unifying experience for many Ottomans. Ottoman views, therefore, form part of a much wider non-Western response to Western expansion, and Ottoman entry into World War I is best understood as a reaction against the international system which the Ottoman leaders thought had betrayed them.     

Islam in Europe: Quest for a Paradigm

Mr. Malik, a journalism fellow with the German Marshall Fund of the United States (GMFUS), has returned from fieldwork in six West European countries to write a book on the outlook for Islam in the West. The GMFUS is an independent U.S. foundation created to deepen understanding, promote collaboration and stimulate exchanges of practical experience between Americans and Europeans.     

Motherhood as the Value of Labour

This article concerns migrant domestic labour. It departs from existing analyses of such labour by examining the place of workers' mobility and workers' intimate life histories in the valorisation of migrant domestic labour. Drawing on insights from the literature on the autonomy of migration and on affective labour, this article argues that migrant domestic workers' status as mobile bodies infused with affective histories of maternal care is critical in the constitution of a market for their labour. This history endows migrant domestic workers' labour with unprecedented value, not least because the worker is expected to exude the affects of motherhood authentically in the home of her employer. The analysis forwarded here demands a new understanding of the operations of global care chains and transnational motherhood.     

运用艺术教育推动高职人文教育的发展

重视人文素质教育是高职学院一贯的教育理念。人文素质教育的核心是涵养人文精神。而艺术教育是以人为中心的教育,其目的在于培养人和提高人的素质,其实质符合人文精神教育。人文性已经成为艺术教育的坚实基础。本文运用人文与艺术教育关系的理论,旨在阐述艺术教育的作用及其对高职学院艺术教育活动的指导意义。     

Policy Inertia and the Persistence of Systemic Fragility

Many observers have diagnosed a fundamental shift in financial regulation since the 2008 crisis. In contrast, this article argues that changes have mostly been superficial. The ideas underpinning regulation have been adapted rather than overturned. Our financial system remains highly fragile, even if exceptionally loose monetary policy obscures such fragility temporarily. Governments show little appetite to correct the lopsided relationship between the financial sector and the real economy and turn the sector into a reliable engine of prosperity and stability rather than a continued source of systemic risk.