Marianne Holm Pedersen
- Published in print:
- 2014
- Published Online:
- September 2014
- ISBN:
- 9780719089589
- eISBN:
- 9781781706930
- Item type:
- chapter
- Publisher:
- Manchester University Press
- DOI:
- 10.7228/manchester/9780719089589.003.0006
- Subject:
- Anthropology, Anthropology, Global
Taking its starting point in the taklif ritual that is celebrated when a nine-year old girl begins to observe Islam, this chapter investigates how Iraqi women seek to transmit to the next generation ...
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Taking its starting point in the taklif ritual that is celebrated when a nine-year old girl begins to observe Islam, this chapter investigates how Iraqi women seek to transmit to the next generation particular norms, values, and traditions associated with the place of origin. From a parental perspective, the celebration of taklif represents both efforts to create relatedness between parents and children and attempts to include children in different kinds of community. All in all, the event forms part of a greater effort to make children into moral human beings. However, in the view of the majority society, women’s veiling is generally considered as one of the most visible signs of a chosen ‘otherness’ . Young women’s taklif may therefore also potentially expose them to various forms of exclusion in Danish society. The chapter highlights the sometimes contradictory processes of inclusion and exclusion associated with transmitting religious practice across generations.Less
Taking its starting point in the taklif ritual that is celebrated when a nine-year old girl begins to observe Islam, this chapter investigates how Iraqi women seek to transmit to the next generation particular norms, values, and traditions associated with the place of origin. From a parental perspective, the celebration of taklif represents both efforts to create relatedness between parents and children and attempts to include children in different kinds of community. All in all, the event forms part of a greater effort to make children into moral human beings. However, in the view of the majority society, women’s veiling is generally considered as one of the most visible signs of a chosen ‘otherness’ . Young women’s taklif may therefore also potentially expose them to various forms of exclusion in Danish society. The chapter highlights the sometimes contradictory processes of inclusion and exclusion associated with transmitting religious practice across generations.
Anver M. Emon
- Published in print:
- 2014
- Published Online:
- June 2014
- ISBN:
- 9780198706601
- eISBN:
- 9780191778469
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198706601.003.0006
- Subject:
- Religion, Theology, Judaism
This Response replies to Chapter 2 which is written from an Islamic perspective. This Response reviews Chapter 2's analysis of the Church Fathers' writings on natural law using the lens of ...
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This Response replies to Chapter 2 which is written from an Islamic perspective. This Response reviews Chapter 2's analysis of the Church Fathers' writings on natural law using the lens of difference. Difference, in this context, is meant to focus attention on the way in which these Christian theologians developed a natural law that nonetheless had to exclude from its ambit those who did not accept Christ as redeemer. Emon argues that a focus on difference does not undercut the viability of a Christian natural law. Rather, difference becomes a means by which we appreciate how natural law is made meaning within communities of tradition. Moreover, the Response showcases the Islamic approach to difference by contrasting Chapter 2's account of patristic natural law with pre-modern Islamic debates on obligation (taklif).Less
This Response replies to Chapter 2 which is written from an Islamic perspective. This Response reviews Chapter 2's analysis of the Church Fathers' writings on natural law using the lens of difference. Difference, in this context, is meant to focus attention on the way in which these Christian theologians developed a natural law that nonetheless had to exclude from its ambit those who did not accept Christ as redeemer. Emon argues that a focus on difference does not undercut the viability of a Christian natural law. Rather, difference becomes a means by which we appreciate how natural law is made meaning within communities of tradition. Moreover, the Response showcases the Islamic approach to difference by contrasting Chapter 2's account of patristic natural law with pre-modern Islamic debates on obligation (taklif).
