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钱文霞 《吉林广播电视大学学报》2010,(2):44-47
传统文化多将女性与月亮相联系,《穆斯林的葬礼》也以反复出现的“新月”意象隐喻主人公新月的悲剧命运。在伊斯兰文化中,新月却是崇高、清静和希望的象征。通过文本细读,不难发现：作者笔下的“新月”意象是一游离于以上两种“新月”意象之外的第三种存在,它揭示了文本的间性特征。这有助论者从《穆斯林的葬礼》对《白蛇传》、《牛郎织女》、《梁山伯与祝英台》等民间爱情传说的继承与创新,从文本与《金锁记》、《伏羲、伏羲》等文本的互文关系入手分析新月爱情悲剧的成因,为《穆斯林的葬礼》提供一种新的解读方式。 相似文献
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伊斯兰文化,无论在回族形成初期还是在其长期的历史发展中,都是回族穆斯林的信仰来源,也是回族穆斯林的民族心理积淀。《穆斯林的葬礼》就与伊斯兰文化紧密相关,作品中包含较多伊斯兰文化元素,既关涉回族穆斯林的基本功修、取名习俗、婚葬礼仪等丰富的信仰礼俗,又涉及回族作家霍达对本民族文化历史的感触与对民族文化冲突的思考。这对于理解回族穆斯林与伊斯兰文化的关系,进一步认识与反思伊斯兰文化都具有重要意义。 相似文献
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王海龙 《青海师范大学学报(哲学社会科学版)》2012,34(4):122-124
撒拉族是信奉伊斯兰教的民族,同其他穆斯林民众一样,在长期的生活、生产实践中,以《古兰经》、《圣训》为指导原则和文化载体.历史上,撒拉族在与我国西北其他少数民族和谐相处、交流互动过程中,在借鉴汉族和其他民族文化的同时,保持了自身独特的民族性.撒拉族宗教音乐就是其独特民族文化的一种具体表现形式.本文对青海循化撒拉族宗教音乐形态及特点进行分析研究,以期对伊斯兰音乐有一个初步的了解与认识. 相似文献
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《穆斯林的葬礼》的悲与奇 总被引：3，自引：0，他引：3
王晓云 《湖南科技学院学报》2005,26(6):174-175
《穆斯林的葬礼》将民族、宗教、历史、爱情溶为一体,以独特的视角、冷峻的笔峰,讲叙了六十年间的兴衰历史三代人的沉浮命运,全文笼罩着浓厚的穆斯林宗教文化色彩,弥漫着催人泪下的悲剧气息,展现了一段新奇的人生历程。 相似文献
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《中国小学语文教学论坛》2016,(8)
分析《穆斯林的葬礼》中梁君璧的悲剧命运以及造成其悲剧命运的原因,以期更深入地了解穆斯林文化和汉文化的区别,同时更好地把握小说中所折射出的传统女性的命运悲剧,从而探寻当代女性实现自我救赎的关键性因素。 相似文献
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《佳木斯教育学院学报》2017,(9)
《穆斯林的葬礼》将宗教、民族、历史和爱情融合在一起,以一种特殊的视角、冷峻的笔墨,讲述了60年的时间,一个家族三代人的兴衰命运。全文笼罩了一种浓密的穆斯林文化,每个角度都充满着让人流泪的悲剧气息,为大家展现了一段传奇的人生历程。 相似文献
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《生活与哲学》这门课程本身是不同于政治生活、文化生活和经济生活的,学生会对它有别样的期待。但随着课程的不断推进,哲学的神秘面纱逐渐消失,不管是教师的教还是学生的学,逐渐觉得和其他课程没有本质的区别,哲学的课堂越来越失去了哲学味。 相似文献
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胡耀辉 《渭南师范学院学报》2014,(13):75-79
阿拔斯王朝时期是阿拉伯帝国的鼎盛期,期间阿拉伯伊斯兰文化也达到了辉煌顶点。阿拉伯伊斯兰文化中的阿拉伯艺术别具一格,阿拉伯建筑艺术是其典型代表。阿拉伯伊斯兰建筑艺术呈现出伊斯兰教、多元化等特征,具有鲜明的历史特色。 相似文献
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Fahimah Ulfat 《British Journal of Religious Education》2020,42(4):415-423
ABSTRACT The following article describes how empirical research can give new impulses to Islamic religious education. These impulses could lead to a reconciliation of the Islamic religious heritage with the fast-changing reality of Muslims in non-Muslim countries and societies. Due to the presence of Muslim children in public schools and the urgent question of their religious education, as an academic discipline, Islamic religious pedagogy (Islamische Religionspädagogik) has acquired a pioneering role among the various Islamic theological disciplines. On a scientific level, it has already taken its first steps in the scientific landscape in Germany and Austria and has established diverse references to modern science. Islamic religious pedagogy, as a young scientific discipline, necessarily requires empirical research to provide sound foundations for the quality of Islamic religious education and for a better understanding of religious educational processes. This calls for a dialogue between empirical educational research and theology and cannot be achieved based on purely theoretical assumptions. 相似文献
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Nadeem Memon 《British Journal of Religious Education》2011,33(3):285-298
In the 70 year history of Islamic schools in North America, there is yet to be an accredited teacher education programme to train and professionally equip Islamic school teachers with an understanding of an Islamic pedagogy. Arguably, there has been an imbalance of energy placed on curriculum development projects over the considerations of teacher training. From my experience working as a teacher trainer/education consultant for Islamic schools for the past 10 years, it is evident that the underlying assumption for many school administrators is that a State/Ministry certified teacher who is Muslim will know how to teach ‘Islamically’. The aims of this paper are to first establish some semblance of what it means to teach Islamically or, more accurately, to teach through an Islamic pedagogy. From this framework, the crux of the paper is to present findings from a series of focus groups with Islamic school educators about their teacher training needs. The findings of this study establish the need for a formal teacher education programme in Islamic pedagogy within an established faculty of education. Such a programme would achieve three major ends in cultivating the stewardship of Islamic schools in North America: 1. Define and establish Islamic education as a valid and relevant pedagogical model that can contribute to the broader discourse of alternative, faith-based education; 2. Standardise the pedagogy and curriculum of Islamic schools based on the principles of education in Islam and to make both contextually relevant; 3. Contribute to raising the standards of Islamic schools through a teacher education programme at credible faculties of education where ongoing research and development will also be supported. 相似文献
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In the Netherlands, the constitutional freedom of education offers the opportunity for the growing number of Muslims to establish state-funded Islamic schools. At the moment there are 46 Islamic primary schools; a number of schools are in the process of being established and there is still a need for an additional 120 such schools. Right from the start Islamic education has been a highly controversial issue. Events such as 9/11 and the murder of Dutch filmmaker Theo van Gogh have fueled the discussion, which turned from open-minded and accommodating to critical and even demonstrably negative. This article focuses on Islamic schools in the Netherlands: how they have evolved, their objectives, their achievements, and the problems they have encountered – and continue to encounter. Specific attention is paid to a number of empirical studies that focus on the functioning of Islamic schools. 相似文献
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何美兰 《首都师范大学学报(社会科学版)》2011,(5)
7世纪伊斯兰教在阿拉伯半岛诞生,之后开始向西亚、北非、中亚和南欧扩张并建立起横跨欧亚非的伊斯兰帝国,在扩张过程中建立的诸多军事营地在7—12世纪发展成为重要的伊斯兰城市。本文以开罗为例,简述影响伊斯兰城市建立和发展的因素、伊斯兰城市格局的特点以及造成这些同质点的原因。 相似文献
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Richard G. Kraince 《Prospects》2007,37(3):345-356
This study explores the role of public Islamic higher education in promoting better relations between various religious communities
in post-authoritarian Indonesia. Based on field research conducted between December 2005 and March 2006, it documents how
progressive Islamic education leaders have advanced a tradition of critical intellectualism in efforts toward the “renewal”
of Islamic thought. This report provides an analysis of how this tradition has served as a foundation for educators seeking
to promote democratization and address issues of social cohesion. It examines some of the core values expressed by educational
leaders as they have aspired to transform the most prominent State Institutes for Islamic Studies (IAIN) into genuine universities.
The study also highlights the conservative backlash against public Islamic higher education and other purveyors of progressive
ideas within Indonesian society.
Dr. Richard G. Kraince directs Ohio University’s Inter-Religious Dialogue Project. He conducted field research on Islamic higher education in Indonesia as a Fulbright New Century Scholar in 2006. He was previously a visiting Fulbright research fellow at Syarif Hidayatullah State Institute for Islamic Studies in Jakarta as well as a Program Officer for the Asia Foundation’s Islam and Civil Society program. He recently completed a two-year study of Islamic education in Malaysia for the National Bureau of Asian Research. Dr. Kraince is currently finishing a book on the impact of Islamic social and political activism on Indonesia’s democracy movement. He is a United States citizen and has an academic background in the field of higher education. 相似文献
| Richard G. KrainceEmail: |
Dr. Richard G. Kraince directs Ohio University’s Inter-Religious Dialogue Project. He conducted field research on Islamic higher education in Indonesia as a Fulbright New Century Scholar in 2006. He was previously a visiting Fulbright research fellow at Syarif Hidayatullah State Institute for Islamic Studies in Jakarta as well as a Program Officer for the Asia Foundation’s Islam and Civil Society program. He recently completed a two-year study of Islamic education in Malaysia for the National Bureau of Asian Research. Dr. Kraince is currently finishing a book on the impact of Islamic social and political activism on Indonesia’s democracy movement. He is a United States citizen and has an academic background in the field of higher education. 相似文献
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Nuraan Davids 《British Journal of Religious Education》2015,37(3):311-325
In its remonstrations against male patriarchy, common understandings of Islamic feminism have, on the one hand, claimed attachment to other forms of feminism. On the other hand, because of its location within the structures of Qur’anic exegesis and prophetic traditions, it has claimed a detachment from what has been understood as the largely secular base of other forms of feminism. Inasmuch, however, as there continues to be disagreement about feminism in its conceptions of the identity of women, gender recognition and inclusion, Islamic feminism has remained unproblematised. In this article, I wish to address two questions. Firstly, to what extent is Islamic feminism based on a bifurcationist or divergent understanding of Islamic education? And secondly, to what extent should Islamic feminism be reconsidered as a discourse of Islamic education? In addressing these questions, I argue that there are two possible solutions to the prevalence of social inequality experienced by Muslim women. One is a reformation of Islamic education. And secondly, that Muslim women need to engage and deliberate with the discourse of the Qur’an, so that they can begin to bring into contestation the privilege of male interpretation. 相似文献
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杨超 《新疆职业大学学报》2004,12(3):36-38,46
伊斯兰原教旨主义作为当今打着“宗教复兴”旗号的一种国际政治力量，它的产生、发展和兴起是与伊斯兰教和伊斯兰教国家的产生、发展息息相关的。它的表现形式各异，其中的极端主义派别以暴力或恐怖手段从事反对异教徒、反对世俗政府的活动，对许多地区和国家的稳定构成严重威胁，从而在世界政治舞台上产生了极大的影响。本文即从伊斯兰原教旨主义历史发展的角度对其产生的原因、现状以及未来发展趋势做一探讨，并对它其中的宗教极端势力在新疆的危害做了阐述和分析。 相似文献
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冯璐璐 《陕西教育学院学报》2004,20(4):64-68
萨达特时期的伊斯兰复兴运动吸引了大批青年学生，出现了学生大规模“回归”伊斯兰的现象，主要表现为组织上倾向于联合和集体行动、思想上倾向于激进和暴力、着装上主张恢复传统服饰。由此可以引发我们对这一时期埃及伊斯兰运动的进一步思考。只有当遭受外力推动的时候，宗教才会显示出它的力量，伊斯兰运动并非源于伊斯兰教本身，而是各种社会经济矛盾聚积的结果。 相似文献
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曹庆锋 《商丘师范学院学报》2014,(1):47-50
政治合法性是当代政治学的核心概念之一。从伊斯兰国家的传统视域来看,伊斯兰教传统是最主要的政治合法性来源,其政权的更迭、政治制度的建构无不以伊斯兰教为基本架构。当前,随着现代化浪潮的推进,传统的政治合法性面临着严峻的挑战,广大穆斯林民众开始从伊斯兰教传统来反观现代化的成败得失,当代伊斯兰复兴运动则是以"宗教政治化,政治宗教化"来重建政治合法性的勇敢尝试,其目的是要重新确立伊斯兰的政治属性,摒弃形形色色有悖于伊斯兰的政治弊端,重建伊斯兰政治权威。 相似文献