Coexistence

Alija Ali Izetbegović (1925-2003) is one of the outstanding Muslim thinkers in recent history who have re-conceptualized the Islamic worldview and ethos in the context of the contemporary world on the one hand and critically reflected upon the modern Western civilization, on the other. Izetbegović conceives Islam as a system representing a middle path between Christian spiritualism and materialism of modern civilization. However, like any profound philosophical system, his thought requires exposition and interpretation, which the present paper ventures to undertake. Specifically, the paper inquires whether and how far his vision of Islam facilitates coexistence between Muslims and the others, especially regarding the Muslims living in Western societies. The query is crucial because some writers have accused Izetbegović of being a fundamentalist who pursued an agenda of monolithic Islamic culture with little room for meaningful participation of non-Muslims. The paper concludes that c...

Equine-Human Relations –a shift in perspectives

• From a functional to an emotional/relational relationship/partnership
• From object to subject
• From un-equal to equal
• From non-sentient to sentient
• From species to individual
• From parts to whole
• From owned to agency
• From obey to choose etc.

ਭਾਰਤੀ ਲੋਕਾਂ ਦੀ ਰਲ-ਮਿਲ ਜਾਣ (Assimilation) ਵਾਲੀ ਪਰੰਪਰਕ ਸੂਝ ਸਦੀਆਂ ਤੋਂ ਹੀ ਭਾਰਤੀ ਮਾਨਸਿਕਤਾ ਵਿਚ ਬਹੁਤ ਡੂੰਘੀ ਬੈਠੀ ਹੋਈ ਹੈ ਤੇ ਇਸੇ ਕਾਰਣ ਹਰ ਵਰਤਾਰੇ ਜਾਂ ਸਥਿਤੀ ਦੇ ਅਨੁਕੂਲ ਆਪਣੇ ਆਪ ਨੂੰ ਢਾਲ ਲੈਣ ਦੀ ਰੂਚੀ ਇਸ ਵਿਚੋਂ ਵਧੇਰੇ ਉਘੜਦੀ ਹੈ। ਇਥੇ ਵਾਦ-ਵਿਵਾਦ ਤੋਂ ਬਾਅਦ ਸੰਵਾਦ ਉਪਜਦਾ ਹੈ। ਇਹੋ ਗੁਣ ਪੰਜਾਬੀ ਨੂੰ ਵੀ ਆਪਣੇ ਆਪ ਨੂੰ ਹਰ ਚੌਗਿਰਦੇ ਦੇ ਅਨੁਕੂਲ ਹੋ ਜਾਣ ਲਈ ਪ੍ਰੇਰਦਾ ਹੈ। ਪੰਜਾਬੀ ਜਦੋਂ ਪਰਵਾਸ ਕਰਕੇ ਵਿਦੇਸ਼ਾਂ ਵਿਚ ਵੀ ਗਏ ਤਾਂ ਉਹ ਕਦੀ ਵੀ ਇਸ ਗੱਲੋਂ ਚੇਤੰਨ ਨਹੀਂ ਸਨ ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਸਮਾਜ-ਸਭਿਆਚਾਰਕ ਤੌਰ ‘ਤੇ ਸੰਘਰਸ਼ ਦਾ ਦੌਰ ਵੀ ਵੇਖਣਾ ਪਏਗਾ। ਪੰਜਾਬੀ ਤਾਂ ਪਰਵਾਸ ਵਿਚ ਜਾ ਕੇ ਉਥੋਂ ਦੇ ਲੋਕਾਂ ਵਰਗਾ ਬਣਨ ਅਤੇ ਉਸ ਸਮਾਜ ਵਿਚ ਰਲ਼ ਜਾਣ ਲਈ ਪੂਰੀ ਤਰ੍ਹਾਂ ਤਿਆਰ ਸੀ। ਪਰ ਪੱਛਮੀ ਸਮਾਜ ਜਿਸ ਸੰਘਰਸ਼ ਆਧਾਰਿਤ ਸਭਿਆਚਾਰੀਕਰਣ ਦੇ ਅਮਲ ਵਿਚੋਂ ਗੁਜ਼ਰ ਰਿਹਾ ਸੀ, ਉਥੇ ਵਿਅਕਤੀ ਕਿਸੇ ਨਵੇਂ ਸਮਾਜ ਦੀ ਉਸਾਰੀ ਵਲ ਰੁਚਿਤ ਨਹੀਂ ਸੀ ਸਗੋਂ ਆਪਣੇ ਪਰੰਪਰਕ ਸਮਾਜ-ਸਭਿਆਚਾਰ ਦੀ ਪਛਾਣ ਨੂੰ ਬਰਕਰਾਰ ਰੱਖਣ ਲਈ ਫ਼ਿਕਰਮੰਦ ਸੀ।

परिवार का मूल उद्देष्य मानव परंपरा का बनाये रखना है। स्वायत्त मानव ही परिवार मानव के रूप में प्रमाणित होते हैं। मानवीय शिक्षा संस्कारपूर्वक ही हर विद्यार्थीे स्वायत्तता सम्पन्न होता है। मानवीय शिक्षा से परिवार में एक दूसरे के साथ संबंधांे को पहचानते हैं, मूल्यों का निर्वाह करते हैं, परिवार सहज आवश्यकता से अधिक उत्पादन करते हैं और श्रम मूल्य का भी मूल्यांकन करते हैं। यही परिवार मानव के रूप में अनेक परिवार तथा परिवार समूह ग्राम परिवार के रूप में संतुलन निर्वाचन विधि से कार्यरत होना पाया जाता है। जहां से वसुधैव कुटुम्कम् का स्वरूप निकलता है। परिवार मानव, परिवार समूह, ग्राम परिवार और विश्व परिवारांे तक सभी क्रम से, तात्पर्य विशालता और समग्रता की ओर समाज और व्यवस्था को अभिव्यक्त करते हैं। हर परिवार तथा संतुलन का स्वरूप न्याय, उत्पादन, विनिमय, मानवीय शिक्षा सुलभता के संबंध में स्वायत्त रहना पाया जाता है। हर सुलभता में उभयता एक अनिवार्य स्थिति है। मनुष्य के परस्परता में संबंधों के साथ ही नैसर्गिक उपलब्धियों अर्थात उत्पादन होता है, क्योंकि नैसर्गिक संयोग से ही हर उत्पादन होना देखा जाता है। ऐसा उत्पादन विनिमय के लिए वस्तु होना पाया जाता है।  जानने, मानने, पहचानने की विधि से संबंधों का पहचान होना पाया जाता है। यही मानव संबंध और मूल्यों का तात्पर्य है जो परिवार में देखे जा सकते है। ऐसे संबंधों को सात रूप में पहचाना गया है और मूल्यों को क्रम से जीवन मूल्य को चार, मानव मूल्य छह, स्थापित मूल्य नौ, शिष्ट मूल्य नौ और वस्तु मूल्य दो स्वरूप में पहचाना गया हैं। जीवन मूल्यः सुख, शांति, संतोष, आनन्द। मानव मूल्यः धीरता, वीरता, उदारता, दया, कृपा, करूणा। स्थापित मूल्य नौ हैं कृत्तज्ञता, गौरव, श्रद्घा,  प्रेम, विश्वास, ममता, वात्सल्य, स्नेह, सम्मान। शिष्ट मूल्य नौ हैंः सौम्यता, सरलता, पूज्यता, अनन्यता, सौजन्यता, उदारता, सहजता, निष्ठा, अरहस्यता, स्पष्टता। वस्तु मूल्य दो हैंः उपयोगिता मूल्य, कला मूल्य।

With the spectrum liberation obtained by the deployment of Digital Terrestrial Television (DTT) and the analog TV switch-off, new bands are being assigned to IMT Long Term Evolution (LTE). In the first cellular deployments in the digital dividend at the 800 MHz band, problems emerged due to the interference that cellular networks can cause to DTT signals. Possible solutions imply either an inefficient use of the spectrum (increasing the guard band and reducing the number of DTT channels) or a high cost (using anti-LTE filters for DTT receivers). The new spectrum allocated to mobile communications is the 700 MHz band, also known as second digital dividend. In this new IMT band, the LTE Uplink is placed in the lower part of the band. Hence, the ITU-R invited to perform several studies and reported the results to WRC-15. In this paper, we analyze the coexistence problem in the 700 MHz band and evaluate the interference of LTE signals into DTT services. Several coexistence scenarios have been considered and laboratory tests have been performed to measure interference protection ratios.

Much post-Tolkienian fantasy has sought to recreate the realities of human experience in the Middle Age. One function of that recreation has been to immerse the reader in metaphysical belief structures that informed pre-modern societies. This essay examines three such belief structures--Christian, Norse, and Celtic--represented in Nancy Farmer's The Saxon Saga: The Sea of Trolls (2004), The Land of Silver Apples (2007), and The Islands of the Blessed (2009). It is argued that Farmer presents these metaphysical belief structures from a pluralistic perspective, suggesting that difference of beliefs does not need to be the source of conflict. On the contrary, diversity of beliefs can enrich individuals with insights and understanding that are not possible within one's own belief structure.

Öz Bir arada yaşama aynı toplumda yaşayan bireylerin, sahip oldukları din, dil, ırk, kültür gibi farklı özellliklerini, ayrıştırma unsuru olmaktan çıkarıp toplumsal bir zenginlik haline dönüştürebilmeleridir. Birtakım hukuki, siyasi ve idari prensiplerin yanında eğitimle altyapısı sürekli beslenmesi gereken barış, adalet, empati, hoşgörü gibi evrensel değerler, bu olgunun temel kodlarını oluşturur. Bu çalışma literatür ve doküman incelemesine dayalı bir araştırmadır. Bu sebeple yöntem çerçevesinde " bir arada yaşama kültürü " ile " din eğitiminin hedefleri " hakkındaki ilgili literatür incelenmiştir. Araştırmada öncelikle bu tecrübenin tarihteki önemli örneklerine yer verilmiş, ardından bir arada yaşamanın temel ve evrensel dinamikleri ele alınmış, son kısımda ise din eğitiminin bir arada yaşama tecrübesini daha uzun soluklu hale getirmede hangi stratejilerle hareket etmesi gerektiğiyle ilgili prensipler ortaya konmuştur. Araştırma sonuç olarak " hedefleri açısından din eğitiminin formal ve informal olmak üzere her türlü eğitim alanında kullandığı yöntem ve din dili itibariyle ayrıştırma ve ötekileştirmeye sebebiyet verici tutumlardan uzak durması gerektiği " fikrine vurgu yapmaktadır. Konu genel olarak İslam din eğitimi açısından ele alınmış, çok kültürlülük bağlamında tartışılmamıştır. Anahtar Kelimeler: Din Eğitimi, Bir Arada Yaşama, Barış Eğitimi, Saygı, Hoşgörü. Abstract Coexistance is an effort to transform into social wealth avoiding being a separate element the different characteristics of individuals or groups of living in the same society such as religion, language, race, culture and worldview. Legal, political and administrative principles as well as humanitarian values constitute the basic codes of this experience. The result of the work emphasized is; Religious education should be avoided from the attitudes that cause discrimination and othering in the form of methods and religious language used in any educational field, both formal and informal. The subject has been discussed generally from the perspective of Islamic religion and Muslims and has not been discussed in the context of multiculturalism. 1. Giriş Bir arada yaşama olgusu, insanlığın varoluşunun başlangıcına kadar uzanan bir tecrübedir. Din, dil, ırk gibi unsurlar bireylerin ve toplumların başta dünya görüşü oluşturma ve yaşamı anlamlandırma gibi temel konularda farklılaşmalarını sağlamıştır. Gerek İslam gerekse diğer büyük dinler insanlar arasındaki bu farklılıkları kendi inanaç ve ahlak dinamikleri içinde tanımlamışlardır. İnsanın iradesine bağlı olarak değiştirebileceği farklılıklar yanında, yaratılış kaynaklı, elinde olmayan ve değiştiremeyeceği bir takım farklılıklar da mevcuttur. Yeryüzünün farklı imkan ve şartlarında doğmasından kaynaklı olarak yaşamın bıraktığı izlerden insan sorumlu değildir. Öğrenme yoluyla, aklını kullanarak ve üzerinde düşünmekle daha iyiye doğru değiştirip geliştirebileceği şeylerden ise insan sorumludur (Bilgin, 2001: 11). Farklılıkların insanoğluna fayda sağlayacak bir hikmet sebebiyle olduğunu bu sebepten ayrımcılığa gidilmesinin Allah tarafından kabul görmeyen bir fiil olduğuna, ayetlerde vurgu yapılmıştır (Hucurât 49/13). Ancak insanoğlu gerek yapısal gerekse sonradan kazandığı farklılıklar üzerinden ötekileri değiştirmeye, kendi gibi olma konusunda zorlamaya veya onları kontrol etmeye yönelebilmektedir. Hal böyle olunca paylaşılan coğrafya üzerinde kendinden olmayan inanç sahiplerini biçimlendirmeye yönelik eğilimler bireysel, toplumsal hatta siyasal düzeyde dışlama, ayrımcılık, ötekileştirme ve şiddete dönüşebilmektedir. Geçmişten günümüze birçok örneğinde görüldüğü gibi bir arada yaşama ile şiddet bir çok kereler karşı karşıya gelmiştir. Böylesi bir durumda bir arada yaşama tecrübesi ya tamamen nihayete ermekte ya da sancılı süreçlere dönüşebilmektedir. O zaman bu tecrübe, bir arada yaşama olayından ziyade, öteki inançlara katlanma, onları kollama hatta onlara yaşam hakkı tanımama noktasına evrilmektedir. Bir arada yaşama yürütülmesi pek kolay olmayan süreçlerden oluşur. Bir takım hukuki, siyasi ve idari prensiplerin yanında eğitimle sürekli korunması gereken evrensel değerler, bu tecrübenin temel kodlarıdır. Bir arada yaşama tecrübesinin uzun soluklu olması çoğunlukla olgunun değerler kısmıyla ilgilidir. Eğitimin vazgeçilemez bir alanı olarak din eğitimi de bu hususta önemli sorumluluklar üstlenmektedir. • Dr. Öğr. Üyesi, Recep Tayyip Erdoğan Üniversitesi, İlahiyat Fakültesi, Din Eğitimi Anabilim Dalı.

Ce texte se saisit de la question de la coexistence (comme ensemble de dispositifs organisant une sortie du conflit autour des OGM) pour étudier la question de la gouvernance. Il montre comment le régime de gouvernance, s’appuyant sur la mise en place d’outils de régulation souples comme les « normes » (et non uniquement des réglementations publiques) engage la participation maximale des publics concernés par un problème : en effet, pour avoir une certaine effectivité, les normes doivent reposer sur une anthropologie réaliste des milieux, ce qui suppose que les acteurs acceptent de rentrer dans les dispositifs de délibération. Ce faisant, ils sont implicitement appelés à partager l’ensemble des contraintes du système normatif de gouvernance. Mais justement, pour les acteurs critiques la condition de l’acceptation de la gouvernance tient à la possibilité de constituer des voies de sortie des dispositifs normatifs, afin de garder leur monde praticable dans le cas où les normes partagées ne s’avèreraient plus capables de gérer les risques. C’est précisément ce qui fait tension dans le cas des OGM, ceux-ci étant accusés de susciter des transformations irréversibles des milieux, rendant inopérant tout dispositif technique et assurantiel de couverture des risques de contamination.

La convivencia y el absentismo escolar han sido temas estudiados por separado y además, no con mucha profusión.

El estudio cuenta con un marco teórico estructurado en tres capítulos. En el primero revisamos históricamente el sistema educativo español y sus marcos legislativos; en el segundo profundizamos en la convivencia escolar, su conceptualización y la atención recibida en las leyes educativas estatales y autonómicas; y en el tercero, realizamos el mismo análisis en materia de absentismo escolar.

La reflexión sobre esta revisión nos lleva a formular un 'Modelo Relacional para la Convivencia y el Absentismo escolar' encuadrado en el paradigma del construccionsimo social, donde se contemplan al mismo tiempo las relaciones entre la escuela, el ayuntamiento, las familias y el alumnado.

La parte experimental cuenta con dos estudios:

En el primero se realiza una intervención para la mejora de la convivencia en un instituto público de Santa Cruz de Tenerife. Situamos esta acción en la relación alumnado-escuela; se realizan 15 talleres con el alumnado, 4 sesiones formativas con el profesorado y se mide el estado de la convivencia antes - después con los instrumentos diseñados por Ortega y Del Rey (2003).

El segundo consiste en la evaluación del impacto de una serie de recursos diseñados conjuntamente con los equipos municipales técnicos que atienden al absentismo escolar.

Gray wolves are essential keystone species  that regulate a biological ecosystem. (Estes, Terborgh, Brashares, Power, Berger, Bond and Wardle, 2011) There are many reasons why maintaining a healthy population of keystone species  in the wild is essential. Gray wolves: 1) Are family pack animals that work together as a team, (San Diego Wolf Conservation Center, 2019) 2) Create a trophic cascade , (Estes et al., 2011) 3) Are meant to be in the lower 48 states based on historical range, (Colorado Wolf and Wildlife Center, 2019) 4) Have been unfairly eradicated by humans in the past, 5) Have been identified as endangered species during specified times, 6) Have a symbiotic relationship with birds, 7) Serve an essential purpose warranting conservation , 8) Are the ancestors of domesticated dogs, 9) Have a fear of humans and tend to stay away from them (Colorado Wolf and Wildlife Center, 2019), and 10) Rarely attack humans. Some species transform our planet through their existence.

Despite scientific evidentiary support respecting the ecological importance of gray wolves, the canine continues to be a problem for many humans. If the problem is that there is a coexistence concern for gray wolves in the wild and humans living together, then a reason for this should be obtained if people are willing to share. Perception  is essential when deriving reasons for why coexistence is problematic for competing species. Humans reluctance to coexist with apex predators has consequences, some of which humans are already experiencing.

This study involved interviews with various human individuals in Idaho, surrounding states and countries, regarding their experience and knowledge of gray wolves. The interviews were conducted as informational interviews, where the interviewees were either directly or indirectly aware of their participation, and/or as in-depth surveys. Observational data was also obtained through visits at gray wolf sanctuaries, and locations where historic and/or current gray wolf habitat could be found. After reviewing the findings, a longer-term sustainability solution was developed to conserve these species, and to mitigate the negative effects of human interference. The results indicated that a long-term sustainability solution depends on: 1) humans ability to minimize their own unchecked growth and development, in order to allow wild keystone species to live with the land, 2) the human species ability to change their perspective on wild species, thereby allowing them to live peacefully, in an ecologically balance manner, 3) the human species ability to adapt to new norms and implement protection strategies that ensure planetary health and human health, simultaneously, and 4) wolves ability to stay away from humans and their livestock. Coexistence between gray wolves and humans is dependent on mostly the human species ability to implement planetary health and human health measures, simultaneously.

***Please note that the quote:

“Wolves, like other wildlife, have a right to exist in a wild state. This right is in no way related to their known value to mankind. Instead, it derives from the right of all living creatures to coexist as part of the natural ecosystem.” – Summary of Public Comment (SPC), 2007

Comes from the source:

Bangs, Ed. (Bangs), and U.S. Fish Wildlife Service. Gray Wolf EIS. The Reintroduction of Gray Wolves to Yellowstone National Park and Central Idaho: Final Environmental Impact Statement. Helena, Mont.: U.S. Fish and Wildlife Service, Gray Wolf EIS, 1994. Retrieved from
https://search.library.oregonstate.edu/permalink/f/ueodtl/CP71114360520001451

While the 2007 date refers to the source:

Idaho Fish and Wildlife Service (SPC). 2007. Wolf Population Management Plan: Species Management Plan 2008 - 2012. Boise, ID. Retrieved from https://catalog.boisestate.edu/vwebv/holdingsInfo?searchId=205&recPointer=0&recCount=25&searchType=1&bibId=684784

These two sources were accidentally combined in the writing of this paper.***

The 45th edition of the Venice Biennale, titled Cardinal Points of Art (1993), is key to understanding the pro- drome of the exhibition’s exit from the Giardini and to identifying the first signs of urban biennials that would take entire cities as their sites.
The curator Achille Bonito Oliva offered the visitor an expanded exhibition scattered throughout the city. The concept of the “mosaic exhibition” served as a curato- rial methodology, and the key concepts of nomadism, transnationality and coexistence were shared by all of the 15 exhibitions that composed the Biennale. The visitor, obliged to embark on an intense tour of the city, was invited to build their own Biennale in fragments and to inhabit Venice both physically and semantically. The expansion of national pavilions and collateral ex- hibitions beyond the historical venue transformed the whole of Venice into an exhibition space.

Highlighting the ecological concerns as projected in Disney Pictures is the prime objective of the paper. The two major ground breaking theoretical concepts Deep ecology and Ecofeminism though are against the institutionalized hierarchies, are found to dilute each other. The Frozen series of Disney Pictures has deviated from the clichéd portrayal of its princess's and has placed an open gate before the pro-feminist princess. Deep Ecology and Ecofeminism together create a deep impact on the role played by women in restoring nature to its pristine form from being exploited by the materialist society. Archetypal criticism clears the mist enabling women to know the reason behind their instinctual tendency to nurture nature. Both the concepts complement each other and create a divine approach towards nature. Frozen series has created a deep impact on every individual of the society irrespective of their age and gender. The paper supports the theory of coexistence propounded by the Frozen series with theoretical evidences pooled together from different episteme of knowledge like Psychology, Feminism and Ecology. The environmental ethics displayed by mass media to the younger generations has been a phenomenal victory. The Western civilization has steered the wheel of development towards ecological balance and has proved the fact that natural resources once exploited will bring doom's day to the doorsteps of all the creations existing on this earth. The ecological concepts dealt with in the movies have struck the chord-by explicating complicated ecological theories along with solutions for the ecological crisis through a feminist lens.

Literature has been known to portray the lives of people of the period of genesis of the particular piece of literary work. At some times it can also foretell things as in the case with the speculative fiction. Speculative fiction are imaginary stories that are based on actual happenings of the earth. Those events could either have happened in the past or might have likelihoods of happening in the future. Margaret Atwood is one of the most prominent contemporary writers who writes stories about the future that could warn people about the impending disasters if he continues to destroy nature in order for him to live an easier and comfortable life. Oryx and Crake is one of her recent novels, which is the first book of the Maddaddam trilogy, that prophecies about the tragic events because of the misuse of genetic engineering. She, through this novel, tries to caution humanity and advice it to mend its ways so as to preserve itself and also the nature.

Communal Peace and Harmony: Role of the Commentaries of Quran with Special Reference to Risala e Nur
Communal peace and harmony is a fundamental part of any secular democratic country of the world especially in India which secures, although it is distorted only for political advantages, its cultural diversity and democratic integrity.
This paper would be an attempt to analyse the solutions for retrieving communal peace and harmony in a democratic country like India which ails from demolition of co-existence between the majority and minority communities.
Quranic verses apparently elaborated many exemplary events of the past which insist on the importance of co-existence and communal harmony. Thus all these verses have undergone for different styles of commentaries from all over the world promoting these moral values.
Amidst these commentaries Risalae Nur of Bediuzzaman Said Nursi, who embarked on an endeavour to revive the Islamic spirit and to interpret the tenets of the Holy Quran in accordance with the demands of the day, differs for its particular perspectives introducing solutions for communal conflicts which takes place in a multi cultural country.
These solutions, while it is implemented thoroughly, are better methods to cope up with religious and cultural varieties of a secular country by fostering its ties closer because Bediuzzaman Said Nursi desired and tried his best for the successful implementation of these solutions at first in Turkey which believes hard in secular doctrines that will aid for the sustainable development of the nation.

This paper analyzes cultural traditions in relation to world culture and the Filipino national culture. It discusses the role played by the person as an actor and an interpreter of texts and events. In particular, it talks about contemporary change in Filipino society.

One of the reasons for the political and economic instability of Muslims today is the
religious and the ideological divisions. The disputes that started shortly after the death of
the Prophet resulted in the emergence of different sects and internal conflicts between
Muslims emerged when these sects were mutually accused of disbelief (takfir). It is
generally observed in Muslim societies that different thinkers and believers have been
pushed out of religion by being accused of unbeliever or they have been pushed out of the
room of Ahl al-Sunnah wa al-Jamaah by accusing them of heresy; so it seems that different
groups of thought have been tried to be excluded and alienated. Undoubtedly, the most
dangerous of these exclusion means was the weapon of takfir because of the legal
consequences. Beginning with the Khawarij for the first time in Islamic history the takfir
issue is a problem which deepens the religious and political divisions among Muslims and
which effects continue even today. When we look at the history of Muslims, almost every
party has found a reason to brands the sects unbeliever except its own sect. At the
beginning of these reasons undoubtedly comes the issue of ta'vil. For example, the Hanbalis,
Ash'arians and Mu'tazilah; they all brands one to unbeliever because of their ta’vil. Gazzâlî
(d. 505/111), which has been alienated because of some of his views and given a fatwa in
the direction of burning his works, tried to clarify the concepts of takfir and ta'vil by
writing an article titled “Faysal al-Tafriqa Bayna el-Islâm wa el-Zandaqa” and has
developed a unique method in this regard.
According to Gazzâlî, it is necessary to avoid attacking to "Ahl al-Qiblah" as long as
they say the "Lâ ilâhe illallah Muhammedün Resûlüllah" and don’t accept permissible to lie
the Prophet. Because there is danger in takfir, but there is not in silence. According to him,
the matters except the belief in Allah, the Prophet and the Hereafter, which are the
principles of religion, are secondary (furûʻ) matters. In secondary affairs, takfir is not
possible without denial. In these matters, a person who is opposed to salaf can only be
considered to be a mubtadiʻ. As for the news from the Prophet, only the khabar almutewâtir
may be the cause of takfir; the denial of the khabar al-vâhid can not be the
cause of repetition. It is a controversial issue whether anybody who rejects something fixed
with ijmâʻ will be accused of being kâfir. Te'vil can not be definitely regarded as a denial.
Because all sectarian scholars, including Ahmad b. Hanbal, have more or less refer to ta’vil.
Anyone who accepts the existence of a verse of Quran and hadith or something that informs
by them in any of the five categories of zâtî, sensation, imaginary, mental and shibhî; he
will aprrove of this verses and can not be accused of being kâfir. But ta'vil can not be
arbitrary or irregular, But it can be only after it is revealed by evidence that it is impossible
to imply literal meaning. This ta'vil must be in the categories of sensory, imaginary, mental
and shibhi, respectively. Those who do not obey these rules or who do not have a absolute
evidence can not be accused of being unbeliever unless they are concerned with the basic
belief; But they can be accused of being a mubtadiʻ.
As a result, al-Ghazâlî has made an important opening in the subject of ta'vil and takfir
in this article and closed this path to whom that accused everybody outside their own sect
of being unbeliever. Thus, he has established a framework to enable different
denominations and communities to live together Islamic societies. Gazzali also displayed atolerance example that transcends the boundaries of his own age, expressing his hope that
many of the Greeks, Christians, and Turks living in the neighboring countries who did not
receive a healthy Islam invitation, would receive God's mercy.
Key words: al-Ghazâlî, takfir, ta'wil, tolerance, coexistence.

Riadh BEN KHALIFA (Edited by), Coexistence in Libya and in other geographical Area, The proceedings of the International Symposium held at the Tunisian National Archives and White House Hotel, Tunisia, May 5 and 6, 2016, Tunis, Publication of  Faculty of Humanities and Social Sciences, 2017

Rewilding is a novel approach to ecological restoration. Trophic rewilding in particular aims to reinstate ecological functions, especially trophic interactions, through the introduction of animals. We consider the potential for trophic rewilding to address biological invasions. In this broad review, we note some of the important conceptual and ethical foundations of rewilding, including a focus on ecosystem function rather than composition, reliance on animal agency, and an appeal to an ethic of coexistence. Second, we use theory from invasion biology to highlight pathways by which rewilding might prevent or mitigate the impacts of an invasion, including increasing biotic resistance. Third, we use a series of case studies to illustrate how reintroductions can mitigate the impacts of invasions. These include reintroductions and positive management of carnivores and herbivores including European pine martens (Martes martes), Eurasian otters (Lutra lutra), dingoes (Canis dingo), Tasmanian devils (Sarcophilus harrisii) and tule elk (Cervus canadensis nannodes). Fourth, we consider the risk that rewilding may enable a biological invasion or aggravate its impacts. Lastly, we highlight lessons that rewilding science might take from invasion biology.

This article is part of the theme issue ‘Trophic rewilding: consequences for ecosystems under global change’.

Wireless Body Area Network (WBAN) is the most convenient, cost-effective, accurate, and non-invasive technology for e-health monitoring. The performance of WBAN may be disturbed when coexisting with other wireless networks. Accordingly, this paper provides a comprehensive study and in-depth analysis of coexistence issues and interference mitigation solutions in WBAN technologies. A thorough survey of state-of-the art research in WBAN coexistence issues is conducted. The survey classified, discussed, and compared the studies according to the parameters used to analyze the coexistence problem. Solutions suggested by the studies are then classified according to the followed techniques and concomitant shortcomings are identified. Moreover, the coexistence problem in WBAN technologies is mathematically analyzed and formulas are derived for the probability of successful channel access for different wireless technologies with the coexistence of an interfering network. Finally, extensive simulations are conducted using OPNET with several real-life scenarios to evaluate the impact of coexistence interference on different WBAN technologies. In particular, three main WBAN wireless technologies are considered: IEEE 802.15.6, IEEE 802.15.4, and low-power WiFi. The mathematical analysis and the simulation results are discussed and the impact of interfering network on the different wireless technologies is compared and analyzed. The results show that an interfering network (e.g., standard WiFi) has an impact on the performance of WBAN and may disrupt its operation. In addition, using low-power WiFi for WBANs is investigated and proved to be a feasible option compared to other wireless technologies.

The contribution of deterministic and stochastic processes to species coexistence is widely debated. With the
introduction of powerful statistical techniques, we can now better characterise different sources of uncertainty
when quantifying niche differentiation. The theoretical literature on the effect of stochasticity on coexistence,
however, is often ignored by field ecologists because of its technical nature and difficulties in its application.
In this review, we examine how different sources of variability in population dynamics contribute to
coexistence. Unfortunately, few general rules emerge among the different models that have been studied to
date. Nonetheless, we believe that a greater understanding is possible, based on the integration of coexistence
and population extinction risk theories. There are two conditions for coexistence in the presence of
environmental and demographic variability: (1) the average per capita growth rates of all coexisting species must
be positive when at low densities, and (2) these growth rates must be strong enough to overcome negative
random events potentially pushing densities to extinction. We propose that critical tests for species coexistence
must account for niche differentiation arising from this variability and should be based explicitly on notions of
stability and ecological drift.

ערים ״מעורבות״, או ליתר דיוק ערים דו-לאומיות, הן בישראל זירת מאבק על מרחב וזהות הניטש כמעט מאז תחילת ההתיישבות היהודית החדשה בארץ. בין ערים אלה בולטת יפו בגלל מורכבות יחסיה עם תל אביב, "העיר שהולידה מדינה". מערך יחסים טעון זה מעלה שאלות פוליטיות, חברתיות ותרבותיות לגבי זהות העיר ועתידה, שעימן מתמודדים התושבים והממשל מאז סיפוחה לתל-אביב ב-1950 ועד היום.

״אם הזר״ ו״בולגריה הקטנה״, ״כלת פלסטין״ ו״קהילה תורנית מתחדשת״, ״מוזיאון הנכבה״ ו״פנינת נדל״ן״ – בנוסף לעברה המיתי בן אלפי השנים, יפו קרועה כיום בין דימויים וכוחות המלווים אותה לאורך מעל למאה שנה והקשורים במפגשים שהעיר מזמנת לקהילות הכה שונות המתגוררות בה.

האנתרופולוג דניאל מונטרסקו, שנולד ביפו וגדל בה בוחן מחדש את עיר הולדתו. הוא מתהלך ברחובותיה ומתבונן בה מגובה העיניים: מפענח את הדו-שיח בין כתובות הגרפיטי שעל הקירות, משוחח עם חברי ילדות ובני משפחותיהם, מתעד את הענף היפואי, הזנוח, של מחאת הדיור, עוקב אחרי תהליכי הג׳נטריפיקציה השונים המתקדמים בעיר.

מונטרסקו מבקש לברר האם יש עתיד לבית משותף בעיר הזאת. האם יפו תשרוד את הפלישה התל-אביבית והג׳נטריפיקציה הניאו-ליברלית? מה מקומה של העיר בהיסטוריה הלאומית והחברתית של המקום? ובכלל, מהן מגבלות הסיפור שניתן לספר על העיר ואנשיה?

לאחר מחקר היסטורי ואנתרופולוגי שנמשך יותר מעשור ועם ניסיון חיים של עשרות שנים ביפו, ״עיר שסועה לה יחדיו״ הוא הספר המקיף הראשון אשר מספר את סיפור העיר מנקודת מבט ייחודית, ערבית ועברית כאחת, המשלבת נרטיבים פלסטיניים ויהודיים, היסטוריה ואנושיות.

© בבל ומשכל, 2020
דאנאקוד: 462-500
שם מקורי: JAFFA SHARED AND SHATTERED: Contrived Coexistence in Israel-Palestine
מס' עמודים: 424
הספר רואה אור בסיוע: מועצת הפיס לתרבות ולאמנות
עורכת: עמית רוטברד
עיצוב גרפי: סטודיו דרום, מדלן כהן
בבל (עיון)
על הכריכה: קיר בעג׳מי (צילום: ורד נבון)

https://www.babel.co.il/products/%D7%A2%D7%99%D7%A8-%D7%A9%D7%A1%D7%95%D7%A2%D7%94-%D7%9C%D7%94-%D7%99%D7%97%D7%93%D7%99%D7%95-%D7%93%D7%95-%D7%9C%D7%90%D7%95%D7%9E%D7%99%D7%95%D7%AA-%D7%91%D7%97%D7%99%D7%99-%D7%94%D7%99%D7%95%D7%9E%D7%99%D7%95%D7%9D-%D7%91%D7%99%D7%A4%D7%95

This essay presents and discusses The Platform of the Islamic Community in Bosnia and Herzegovina for Dialogue (2006), a programmatic document of the Islamic Community in Bosnia and Herzegovina. Its first section sets out basic principles for Bosnian Muslim participants in inter-religious dialogue on religious diversity and coexistence. The second one deals with inter-ethnic and international relations, human rights, and violence. The third section highlights the Bosnian Muslim perspective on the 1991-1995 war in Bosnia and Herzegovina and the post-war restoration of a pluralist society. The Platform offers a rare but clear statement of the Islamic Community’s position on dialogue and cooperation and was reasonably positively received by Christian theologians in the region.

Once a small Muslim town on the Asian shore of Bosporus, Üsküdar was a quasi-rural settlement known for its summer residences, beautiful vineyards, and gardens. From the second half of the sixteenth century onwards, Üsküdar became one of the most attractive suburbs of Istanbul for the building activities commissioned by the Ottoman imperial household. The increasing number of mosque complexes stimulated the region's urban development and transformed the rural Üsküdar into an urbanized town. As its boundaries began to extend towards the south-east direction, new neighborhoods were being formed, and the new settlers of the town altered the region's ethnoreligious composition. This study provides the first findings of my preliminary research for my dissertation on the spatial evolution of Mahalle-i Ma'mûre formed around Nurbanu Mosque Complex, the most significant imperial endowment in Üsküdar built between the years of 1570-79.  The Muslim, Greek, Armenian, Jew, and Gypsy residents of Ma'mûre shared the same public sphere that linked them and shaped their identities and solidarity networks. Focusing on their occupations patterns, local networks, commercial activities, marriage, and divorce practices, I try to map different ethnic and religious communities within the neighborhood sociality through the lenses of judicial records within one year.

Historique des relations entre le Portugal et la religion musulmane, en explorant les thématiques de l'Islam tel que vécu par les musulmans au Portugal, des chrétiens sous contrôle musulman puis des musulmans sous contrôle chrétien, avant d'explorer les influences à long terme laissées par la société arabo-musulmane au Portugal contemporain.

This chapter describes the European framework which induced coexistence and traceability needs in the EU. After having rapidly reviewed the context of GMO development, production and trade, this chapter outlines the socio-economic issues and consumers’ concerns raised by the introduction of GM plants into the agricultural system. It then summarizes increasing demands of consumers for safe and healthy produce, generally represented by “quality signs”.
After summarizing the European regulatory framework, it develops the actions undertaken by the European Commission and EU member states for satisfying the often conflicting, freedom of cultivation of the farmers and freedom of choice for European consumers. The 2 main results are the coexistence of supply chains’ with an important traceability framework. The actions encompass, in particular, an enforcement network for traceability, with the duties for companies to provide detection methods of GMOs and to financially participate to the incurred costs of methods validation, research projects on traceability and coexistence issues. Some coexistence rules in place were either enacted by EU –MS, developed by the farmers and their organizations, or both.
Finally, the commercialization of GMOs shall be accompanied in the EU by the post-market monitoring of environment and human health whose implementation is far from easy.
This European frame of coexistence and traceability targets a peaceful development of GMO despite a very controversial situation, and should ensure that next generations of GMO, designed for e.g. pharmacy and industry, will not enter the food and feed chains.

Se presentan los resultados de una intervención en un aula de sexto de primaria para favorecer los valores en los estudiantes con el objetivo de mejorar la convivencia grupal y el aprovechamiento académico, a través de diferentes acciones y estrategias, realizada en una escuela estatal
de un municipio en la zona centro sur del estado de Chihuahua. La investigación se posiciona en el paradigma sociocrítico, con un enfoque cualitativo a través de la metodología de investigación acción participante, utilizando como técnicas el sociograma, la observación participante y el diario de campo. Los resultados resaltan la importancia
de diseñar y poner en práctica estrategias y acciones que busquen trabajar no únicamente con los estudiantes, sino incluir a los docentes y padres de familia para lograr resultados más favorables

The following article presents the results of an intervention carried out in a sixth grade class of a state school in a municipality located in the south-center of Chihuahua, to promote values in students with the objective of improving their social coexistence and academic achievement, through different actions and strategies. The research is based upon the Socio-Critical paradigm, with a qualitative approach through the Action Participant Research method, using the techniques of the Sociogram, participant observation and the teacher’s log. The results highlight the importance of designing and implementing strategies and actions that seek to work not only with the students, but also include the teachers and parents to achieve more favorable results.

No Brasil, entre 2008 e 2009, 16 tipos de sementes transgênicas foram liberados, o consumo de agrotóxicos passou a ser o mais elevado do mundo e a concentração fundiária aumentou. Esses dados revelam alguns dos impactos decorrentes do avanço do modelo do agronegócio, mas não permitem que se evidenciem os processos de resistência organizados pela sociedade civil. E foi justamente no contexto dessa dinâmica continuada de resistência e construção de alternativas que AS-PTA e Terra de Direitos organizaram o Seminário sobre Proteção da Agrobiodiversidade e Direito dos Agricultores, cujo conteúdo e propostas estão apresentados neste livro. A realização do evento contou com o apoio do Ministério do Meio Ambiente, do Governo do Paraná, da Fundação Heinrich Böll e do Núcleo de Estudos Agrários e Desenvolvimento Rural do Ministério do Desenvolvimento Agrário.

Dans un contexte d’accroissement des mobilités, de montée de l’individualisme et de développement des réseaux sociaux numériques, les relations de voisinage semblent appartenir au passé. Comment comprendre alors que la Fête des voisins rassemble chaque année plus de monde ? À partir d’une enquête menée à Genève, Maxime Felder livre un éclairage sur le sens et le rôle de ce rituel.

RESUMO
Esta pesquisa analisa o processo de marginalização dos mouros à época de Afonso X, rei de Castela e Leão (1252-1284), quando os movimentos de reconquista e repoblación marcavam fortemente esta sociedade, que consolidava uma identidade fronteiriça, mas acima de tudo cristã. Através de um extenso projeto político-cultural, o rei sábio fundou uma escrita do poder, que incluía uma vasta produção narrativo-historiográfica (Cantigas de Santa Maria, Primera Crónica General e General Estoria) e jurídico-normativa (sobretudo Siete Partidas, Fuero Real e Setenario), entendidas aqui como orientadoras de distintas representações e práticas sociais. Neste corpo social, cujo centro era cristão, os outros eram postos na esfera da subordinação. Interessa aqui o caso dos moros d’España. Estes teriam interrompido a glória do passado visigótico com sua chegada em terras hispânicas, vivenciando ao longo do século XIII uma condição de marginalidade – conceito marcado pelas contribuições de Bronislaw Geremek e Jean-Claude Schmitt. Buscou-se explicar os mecanismos régios utilizados no trato desta coexistência ambígua – durante um reinado muitas vezes dito tolerante, em que os mouros estariam às margens da Cristandade.

ABSTRACT

This research analyzes the process of marginalization of the moors at the time of Alfonso X, king of Castille and Leon (1252-1284), when the movements of reconquista and repoblación deeply marked this society, giving it a frontier identity, but above all a Christian one. Through an extensive political-cultural project, the Wise king founded a writing of power, which included a vast narrative-historiographical production (Cantigas de Santa Maria, Primera Crónica General and General Estoria) and an also broad juridical-normative one (particularly  Siete Partidas, Fuero Real and Setenario). These works are here understood as means of directing social representations and practices. In this social body, whose center was Christian, the others were put into subordination, like the moros d’España. These were accused of having interrupted the glory of the visigothic past, living throughout the XIII century under the sign of marginality – a concept related to the contributions of Bronislaw Geremek and Jean-Claude Schmitt. It is intended, here, to explain the royal mechanisms used in the dealing with this ambigüous coexistence – during a kingdom many times seen as tolerant, in which the moors would be at the margins of Christianity.

RESUMEN
Esta pesquisa analiza el proceso de marginalización de los moros a la época de Alfonso X, rey de Castilla y León (1252-1284), cuando los movimientos de reconquista y repoblación marcaban fuertemente esta sociedad – que consolidaba una identidad fronteriza, pero sobre todo cristiana. A través de un extenso proyecto político-cultural, el rey sabio fundó una escrita del poder, que incluya una vasta producción narrativo-historiográfica (Cantigas de Santa Maria, Primera Crónica General y General Estoria) y jurídico-normativa (particularmente  Siete Partidas, Fuero Real e Setenario), aquí comprendidas como ordenadoras de distintas representaciones y prácticas sociales. En este cuerpo social, cuyo centro era cristiano, los otros eran puestos en la esfera de la subordinación. Interesa, aquí, el caso de los moros d’España. Estos terían  interrumpido la gloria del pasado visigótico con su llegada a tierras hispánicas, sufriendo al largo del siglo XIII una condición de marginalidad – concepto marcado por las contribuciones de Bronislaw Geremek e Jean-Claude Schmitt. Buscóse explicar los mecanismos regios utilizados en el trato de esta coexistencia ambigua – durante un reinado muchas vezes dicho tolerante, en el cual los moros estarían a las márgenes de la Cristiandad.

In this age of globalization, the coexistence of individuals, communities, and nations is a fundamental challenge in countries worldwide. Globalization means that people from different cultures and religions meet, that different traditions and values are exposed to each other, often in real-time, often with severe effects. But let us not forget that it is not individuals and communities that meet; it is the people with faith, dedication and vision that is inspired or legitimized by their cultural values and religion. However, we should bear in mind that the positive aspects of coexistence, the mutual, fruitful enrichment of society that continues to take place across religious and ethnic dividing lines, rarely reach the headlines. But these positive aspects exist. They are happening every day. Seen in a global context, successful coexistence may be the rule rather than the exception. As the Dalai Lama [1] has said without love and compassion, humanity cannot survive. It is through realizing the importance of our coexisting that we can find compassion toward other people. In recognizing that they are just as valuable and essential as we are, we come to know that they deserve our every respect, appreciation and understanding just as we expect to receive theirs. Thus love and compassion for others is a sine-quo-non for the inception of peaceful coexistence among individuals, communities and nations.  Coexistence is a state in which diverse groups live together, respecting their differences and resolving their conflicts nonviolently. Coexistence has been defined in numerous ways: (i) To exist together (in time or place) and to exist in mutual tolerance [2]. (ii) To learn to recognize and live with difference1. (iii) To have a relationship between persons or groups in which none of the parties is trying to destroy the other [3]. (iv) To interact with a commitment to tolerance, mutual respect, and the agreement to settle conflicts without recourse to violence [4].

U članku se govori o povijesti Islamske zajednice Gunja od doseljenja prvih muslimana u Gunju do danas, o izgradnji najstarije džamije u Hrvatskoj, o djelovanju Idriza ef. Bešića, glavnoga gunjanskog imama, o multietničnosti Gunje kao primjeru skladnog suživota, o situaciji u općini Gunja tijekom poplava koje su pogodile spomenutu općinu 2014. i o povratku žitelja općine u svoje selo nakon prestanka opasnosti od poplava.

El barrio de Delicias, en la ciudad de Zaragoza, vive las dinámicas propias de los barrios populares europeos, afectados por la actual crisis económica y las políticas de austeridad. Por un lado, los movimientos vecinales, surgidos en el último cuarto del siglo pasado, han pasado de los discursos sobre el “barrio obrero”, reivindicando la dotación de infraestructuras, a los de “barrio pobre”, contribuyendo a estigmatizar la multiculturalidad durante el nuevo siglo. Y, por otro lado, como otras ciudades medias y metrópolis, Zaragoza ha entrado en un mercado global de competencia por los capitales. Posicionándose en torno a su capacidad de atraer conocimiento y creatividad. Ambos polos, problematización de los barrios populares y metropolización escalar, la configuran como ciudad neoliberal. Esto es, como un escenario clave para las estrategias de desmantelamiento del Estado del Bienestar keynesiano. A la vez que como lugar estratégico de innovación, crecimiento y experimentación institucional local, de la gobernanza delegada. En suma, un nodo crítico en el proceso de neoliberalización, donde se implementan políticas de crecimiento económico orientado al mercado, el consumo de las élites y el control de las poblaciones excluidas (Theodore, Peck y Brenner, 2009: 7).

Résumé Les organismes génétiquement modifiés (OGM) constituent une importante innovation en production agricole de ces 20 dernières années. Alors que les cultures s' étendent dans de nombreux pays tiers, celles-ci restent peu développées dans certains pays comme ceux de l'Union Européenne.

The Southern Rockies have their first wolf pack since the 1940s: a group of six wolves in the northwest corner of Colorado-and probably crossing into Utah and Wyoming. The last wolves documented in Colorado were in 2015, one photographed by a trail camera in North Park, and one shot by a coyote hunter in nearby Middle Park. Over the quarter century since the Northern Rockies reintroduction, until 2019, only a few isolated individuals have found their way across Wyoming to Colorado, but all died or left the state without finding mates. These wolves, dispersers from the Northern Rockies, are fully protected under the Endangered Species Act and managed under the jurisdiction of the U.S. Fish and Wildlife Service. Notably, Colorado's policy has always allowed any natural dispersers from out of state.

I was honored to share some lessons learned about ranching in large-carnivore country at the Durango Wolf Symposium late last year, which explored the potential return of the gray wolf to western Colorado. The event brought together a group of wolf biologists, Native Americans, a historian, a range conservationist, a member of the Colorado Wolf Management Working Group, a rancher who has learned to live alongside wolves, and a local rancher who would rather not. The point of the symposium was to share multiple perspectives of professionals who have lived and worked with or studied wolves, not to have a debate between two sides.