National early childhood education and care (ECEC) systems have been shaped by external influences and have taken different forms in developed countries than in post-colonial countries. This study systematically compares and examines the autonomous elements in national ECEC systems and the countervailing homogenisation process in Slovakia and Indonesia -two countries located in a different hemisphere with different historical, cultural, and political backgrounds. The study shows new rhetoric triggering different tendencies. In Slovakia, the “competency” and “standards” turn led to steps to (...) increase ECEC institutions’ autonomy and give them greater power to create tailor-made education programmes. While in Indonesia, the turn went in the opposite direction, reinforcing curriculum centralisation and increasing its regulatory functions regarding ECEC. This shift towards the same discourse, terminology and concepts does not automatically trigger processes that lead to a significant similarity and the convergence between ECEC systems due to their specific historical, cultural, and political contexts. (shrink)

This article reviews the feminist theorization of the concept of citizenship in an attempt to contextualize it in a situation where the basic ingredients for a sovereign state do not exist. The formation of the Palestinian Authority included the reconstruction of the Palestinian ‘imagined’ community within which approaches to gender policies were reformulated to suit a new era. However, the feminist use of the concept of citizenship itself comes into question under conditions of prolonged Occupation. In this analysis, I submit (...) that while women’s NGOs and grass-roots organizations have an important role to play in creating space for women to politicize their demands in advocating full citizenship rights, there are serious limits to what institutions of civil society can achieve when the basic foundations for the state are in a precarious situation. (shrink)

Ŷābir b. Aflaḥ al-Išbīlī, conocido como Geber filius Afflay Hispalensis en la Europa medieval, fue un matemático y astrónomo teórico que probablemente floreció en Sevilla durante el primer cuarto del s. XII. Ŷābir b. Aflaḥ es un astrónomo medieval importante gracias a su obra principal, IIṣlāḥ al-Maŷisṭī, traducida al latín y al hebreo. Con el IIṣlāḥ al-Maŷisṭī, su autor pretende reescribir el Almagesto a la vez que introduce algunas correcciones. En 1984, A.I. Sabra, en su importante artículo «The Andalusian revolt (...) against Ptolemaic astronomy» llama la atención sobre un grupo de filósofo andalusíes, contemporáneos de Ŷābir b. Aflaḥ o que florecieron poco después que él —como Ibn Baŷŷa, Ibn Ṭufayl, Ibn Rušd, Maimónides y al-Biṭrūŷī —, quienes criticaron, desde un punto de vista cosmológico, los modelos astronómicos descritos en el Almagesto al no ser coherentes con la física aristotélica. La finalidad de este artículo es describir el tipo de críticas que hace Ŷābir b. Aflaḥ a Ptolomeo con el objeto de dilucidar si cabe considerarlo uno de los miembros de la rebelión andalusí contra la astronomía ptolemaica. La conclusión final es que las críticas de Ŷābir b. Aflaḥ no son de carácter cosmológico —si bien puedan tener consecuencias cosmológicas—, sino que son de carácter matemático y técnico. Así pues, no cabe considerarlo un miembro de la rebelión andalusí contra la astronomía ptolemaica. (shrink)

Ŷābir b. Aflaḥ al-Išbīlī, conocido como Geber filius Afflay Hispalensis en la Europa medieval, fue un matemático y astrónomo teórico que probablemente floreció en Sevilla durante el primer cuarto del s. XII. Ŷābir b. Aflaḥ es un astrónomo medieval importante gracias a su obra principal, IIṣlāḥ al-Maŷisṭī, traducida al latín y al hebreo. Con el IIṣlāḥ al-Maŷisṭī, su autor pretende reescribir el Almagesto a la vez que introduce algunas correcciones. En 1984, A.I. Sabra, en su importante artículo «The Andalusian revolt (...) against Ptolemaic astronomy» llama la atención sobre un grupo de filósofo andalusíes, contemporáneos de Ŷābir b. Aflaḥ o que florecieron poco después que él —como Ibn Baŷŷa , Ibn Ṭufayl , Ibn Rušd , Maimónides y al-Biṭrūŷī —, quienes criticaron, desde un punto de vista cosmológico, los modelos astronómicos descritos en el Almagesto al no ser coherentes con la física aristotélica. La finalidad de este artículo es describir el tipo de críticas que hace Ŷābir b. Aflaḥ a Ptolomeo con el objeto de dilucidar si cabe considerarlo uno de los miembros de la rebelión andalusí contra la astronomía ptolemaica. La conclusión final es que las críticas de Ŷābir b. Aflaḥ no son de carácter cosmológico —si bien puedan tener consecuencias cosmológicas—, sino que son de carácter matemático y técnico. Así pues, no cabe considerarlo un miembro de la rebelión andalusí contra la astronomía ptolemaica. (shrink)

The term non-governmental organisations (NGOs) has been well-known for the development of human rights, charity works and organisational developments. On the other hand, some NGOs also have their specialised roles to help the community such as in conflict resolution, cultural preservation, policy analysis and information provision. Apart from that, there are many categories of NGOs: Islamic-oriented non-governmental organisation (IONGOs), faith-based organisation (FBO), humanitarian NGOs (HNGOs) and government organised NGOs (GONGOs). However, in this research, the researchers focus on how IONGOs compare (...) with NGOs in assisting the lesbian, gay, bisexual, and transgender (LGBT) community based on four hijrah NGOs: Persatuan Islah Movement, Persatuan Insaf Pahang, Hijrah Republique Network and Usrah Iqrak. These four NGOs were chosen because of their roles in assisting the LGBT community. In this research, the researchers adapt the qualitative research by using a case study method; phenomenological approaches and a document analysis have also been applied as well. The result shows that these four IONGOs are different from the NGOs based on the seven typologies applied: intersection, distinct, substantive, subset, co-existing, atomistic grouping and constitutive. The implications of this article highlight the fact that IONGOs are different from the LGBT NGOs in Malaysia as they focus more on spirituality and an Islamic pathway. Hence, future research should include focus group interviews with all the members in NGOs that assist the LGBT hijrah in the community. Contribution: This study contributes to LGBT hijrah community and its relationship towards the establishment of Islamic-oriented non-governmental organisation (IONGOs). (shrink)

The issue of textual criticism/matn criticism in the Islamic world has started to be discussed, especially in modern times, when the issue of criticism of the holy books came to the fore in the West. However, when the history of Islamic sciences literature is examined, it is seen that the subject of criticism of hadith texts has been on the agenda of Muslims, even though it is not as central as isnad. One of the important pillars of the text-centered approach (...) as a method of hadith criticism is the Arabic language. In our study, it is aimed to determine the effect and the limits of the Arabic language in hadith criticism based on the text. While doing this, first of all, the discussions about the link between the language and criticism of the holy scriptures in the West will be discussed, and then the relationship between the hadith and the Arabic language will be revealed, especially in the context of istishhād and literature. Then, the place where the Arabic language stands as a method in the criticism of hadith texts will be determined and an evaluation will be made about its limits and possibilities. The evaluations about the limits and possibilities of the Arabic language will be discussed in terms of the narration of hadiths with meaning, the different approaches of linguists and schools, the conflicts between tribes, and the reliability of poetry as an istishhād method. In this study, particular examples obtained by examining Ibn Dureyd’s (d. 321/933) Jamhara al-luga ve Muhammad ibn Ahmad al-Azherī’s (d. 370/980) Tahzīb al-Luga Abū Aḥmad al-ʿAskarī’s (d. 382/992) Taṣḥīfāt al-muḥaddiṯīn and al-Ḫaṭṭābī's (d. 388/998) Iṣlāḥ ġalaṭ al-muḥaddiṯīn and Ṣafadī’s (d. 764/1363) Taṣḥīḥ al-taṣḥīf wa-taḥrīr al-taḥrīf. In addition, the subject has been examined by taking into account other linguistic sources, basic hadith texts and hadith commenta-ries. In this way, the reflection of the subject in the hadith literature will be revealed and it will be tried to determine the place where the Arabic language stands in hadith criticism, taking into account the problems of the language itself. (shrink)