双重文化构建的回族婚姻--云南通海县纳家营村回族婚姻考察

在异彩纷呈的中国少数民族婚姻状况中,回族的婚姻个性鲜明而独特。由阿拉伯世界移植到中华大地上的阿拉伯—伊斯兰文化与中国本土的汉文化结合起来的复合文化,激活并锻造出的回族婚姻形态,以中国汉文化婚姻为基本理念,以浓郁的伊斯兰宗教文化为框架整合,是人类学语境中的一种特殊"婚姻话语"系统。在当代农村回族婚姻的走势中,由于导入了新的文化因子,及现代强势文化的冲击和经济发展浸润性的影响,传统而相对单纯的回族婚姻过程裂变为相对复杂的婚姻形态。考察纳家营村回族婚姻变迁,可以客观地解读回族社会结构嬗变的主流缘由。     

农村女性婚姻迁移者社区融合的基本状况及影响因素探析--基于1011名调查对象数据的实证分析

使用自行编制的“农村女性婚姻迁移者社区融合调查问卷”对1011名农村女性婚姻迁移者进行测量的数据分析结果显示,农村女性婚姻迁移者的社区融合没有达到较好水平;影响农村女性婚姻迁移者心理融合的因素呈现多样性,目前是否在工作、房子类型、公婆是否同意外娶、婚龄、城乡、是否适应迁入地自然环境、是否了解丈夫家庭、迁移是否有遗憾、是否考虑到迁移困难、是否有困难、面对困难是否积极、回娘家情况、娘家人来婆家情况、迁入地是否有朋友等因素对农村女性婚姻迁移者社区融合有显著性影响。应从多方面提升农村女性婚姻迁移者的社区融合水平。     

印度尼西亚伊斯兰教政党的崛起及其发展前景

伊斯兰教政党的崛起是后苏哈托时代印度尼西亚政局出现的重要变化之一,标志着印尼政党制度进一步走向完善和成熟。但由于历史和现实种种因素的影响,在未来短时间内伊斯兰教政党还不太可能在该国政治舞台上发挥主导作用。本文分析了印尼伊斯兰教政党的发展历程和未来前景,对其在印尼政治民主化进程中的影响和作用进行了初步探讨。     

Stigmatized cohabitation in the Latvian region of the eastern Baltic littoral: nineteenth and twentieth centuries

The social history of coresidence arrangements in the Latvian region suggests that forms of cohabitation without marriage were present in the Latvian population since the eighteenth century when empirical evidence became available. Before the twentieth century, however, these forms remained marginal and seldom involved choice. The subject of severe criticism until the 1960s–1970s, such forms become more widespread thereafter as the Latvian population began to exhibit many key features of a second demographic revolution. Post-Soviet censuses now suggest that such coresidence patterns in the Latvian population approach the levels of those in most western European states, including the Scandinavian countries.     

Translation and ideology

This article attempts to investigate, in depth, the concept of ideology in translation. That is to say, the extent to which ideology can influence the translator's style and choice of words that will, consequently, shape the receivers’ worldviews. In recent years the issue of ideological leanings and the implications of ideology on translation have received particular attention. Owing to the importance of this issue of ideology, and as an example of the issues that both the translating practitioner and theorist must deal with, this article provides a detailed, comparative analysis of a translation of the first, formal speech delivered by bin Laden on 7 October 2001 concerning the events of September 11 and his conflict with the United States. The analysis assesses the probability of a translator's ideological intervention in the text and other technical, linguistic problems.     

Whole Soyinka and the Poetry of Isolation

This paper provides a glimpse of Islamic scholarship in Mirriah, Niger Republic, at a particular point in time, 1974–1975, before some of the latest currents of religious unrest erupted in West Africa. Through interviews with local scholars, it examines the degree to which they participated in a West African “core curriculum” shared with other Islamic scholars across the Sahel. It also explores the history of the malamai class in Mirriah, noting significant ties to the Bornu empire. Both the ruling dynasty and Mirriah itself also exemplify the process of “becoming Hausa”: people of diverse origins have come to define themselves as Hausa, adopting the Hausa language and the religion of Islam.     

Ideological Reorientation and Counterterrorism: Confronting Militant Islam in Egypt

During the 1990s, Egypt fought a bitter campaign against militant Islamist groups in which over a thousand people died. Since the end of the insurgency in 1997, Egypt's two fiercest Islamic terrorist groups, first the Islamic Group (Al-Gama‘a Al-Islamiyya) and then Islamic Jihad, not only ceased their violent activities but also produced and published texts revising their religious beliefs on the use of violence. Based on the counterterrorism experience of Egypt, this paper defines and describes a counterterrorism strategy of ideological reorientation. We define ideological reorientation as a counterterrorism approach that seeks to change core ideological or religious beliefs of the terrorist group, thus bringing the beliefs of group members in line with societal norms. While we cannot causally attribute the groups' decisions to lay down arms to ideological reorientation versus other regime actions (like repression), the Egyptian experience is highly suggestive. First, it indicates that the ideology of religiously-based groups is not exogenous and fixed, as is often assumed, but rather endogenous and flexible. Second, the Egyptian experience suggests that ideological reorientation may be more effective at stemming militancy in the long run compared to rival approaches.     

Universal soldiers or parochial actors: Understanding jihadists as products of their environments

ABSTRACT

Why did the Islamic State of Iraq and al-Sham (ISIS) and Jabhat al-Nusra (JN)—two groups that shared similar ideological preferences and were both initially part of the Al Qaeda network—take different paths in the Syrian conflict? Part of the answer lies in the fact that JN is primarily a Syrian organization, whereas Iraqis lead ISIS. A jihadist group’s relationship to its country of origin and domicile (the two are not always the same) helps to explain that organization’s ideological preferences and alliance behavior. Yet no method of categorization based on jihadist-state relations exists. I fill this gap by theorizing an explanatory typology based on a jihadist group’s relationship with its country of origin and/or domicile. This typology consists of two tiers. The first classifies jihadist organizations based on whether they are nationally homogeneous or heterogeneous, and whether they are based in their country of origin, exile, or multiple locations. The second tier categorizes groups based on the nature of their engagement—collaborative, belligerent, or neutral—with a state. This new typology enables the generation of multiple hypotheses and has practical implications given that most U.S. counterterrorism efforts require cooperation from partner nations.