Middle Eastern Societies Research Articles

Gilles Kepel: Impish Like Voltaire

ABSTRACT Highlighting the two most recent books of French political scientist and philologist Gilles Kepel, this article follows the author’s four-decades-long intellectual journey, from his days as a doctoral student excavating Egypt’s Muslim Brothers in the late 1970s, to his early retirement from Paris’s École Normale Supérieure as a seasoned “elder statesman” of Arab and Islamic Studies in the aftermath of October 7, 2023. A gifted Arabist and prolific polyglot, Kepel is a rarity among public intellectuals, able to intelligibly articulate the complexities of our times’ Islam and Islamism with both Voltairean witty erudition,1 and epistemic modesty. As with the bulk of Kepel’s work, the books under consideration in this article probe contemporary Islam, and the challenges it poses to modern Western and Middle Eastern societies, with deliberation and discernment, bringing to bear a world of historical, theological, and philological knowledge, away from our times internet clicks, soundbites, and memes.

THE ROLE OF THEATER IN ENHANCING CULTURAL IDENTITY IN THE MIDDLE EAST

The impact of theater on Middle Eastern cultural identity formation and enhancement is the focus of this research. This study delves into how theater has played a significant role in reflecting, building, and negotiating cultural identities in different Middle Eastern societies through an extensive examination of current theatrical plays. Case studies of well-known theatrical productions and interviews with creatives involved in making these plays are all part of the qualitative methodology used in this study. To round out the analysis, secondary sources are examined to shed light on the political and historical factors that shaped the region's theatrical expression. The research points to the theater in the Middle East performing arts as a place for cultural preservation and education, a platform for political commentary, and a reflection of social issues. This study sheds light on concrete instances where theater has directly impacted public discourse and helped people reconnect with their cultural heritage. These instances primarily occur in nations undergoing social transition or conflict. Topics and styles of theatrical expression are frequently influenced by the difficulties encountered by regional theater practitioners, such as censorship and inadequate funding. Despite all these obstacles, the conclusion argues that theater is still an essential part of Middle Eastern culture, providing a potent arena for affirming and reimagining cultural identities. The study emphasizes the importance of cultural policy, giving the arts, and theater in particular, more credit for their positive effects on social cohesiveness and cultural identity.

Bukhoor and the Sunnah of Rasulullah: Implementation of Islamic Values in the Traditions of Middle Eastern Societ

This journal explains Bukhoor and the Sunnah of Rasulullah: the implementation of Islamic values in the traditions of Middle Eastern society. Bukhoor is a fragrant fragrance and the Sunnah of the Prophet. Bukhoor is a Middle Eastern tradition performed every year in Saudi Arabia. This research aims to understand the implementation of Islamic values in the traditions of Middle Eastern society. This type of research is qualitative, using interview guidelines, namely observation, documentation, and interviews. The source or origin of this research data is the results of interviews with several ustadz or students who applied it. The results of this research are that burning or implementing bukhoor often occurs in daily life or at recitations and majlis by ustadz or ustadzah, Islamic students. They often implement bukhoor when they are stressed and burning it can make them sleep more soundly, the time for burning bukhoor is usually on Friday night during the grand dhikr which is carried out because of the initiative of the teacher council at Dayah Raudhatul Jannah, because Friday night is a blessed night and bukhoor is the sunnah of Rasulullah, therefore they burned it. Researchers hope for further references or insights for readers as well as suggestions and criticism that can influence this research. The conclusion from this research is that there is an ayah in the Dayah Raudhatul Jannah which implements bukhoor whether in daily life or at majlis

Psychological empowerment and exercising: The relationships between exercising, self‐stereotyping, agency, autonomy and physical self‐efficacy in non‐Western women

AbstractDespite recent efforts towards equality, there are still gender disparities in Middle Eastern societies, where women are often discouraged from viewing themselves as autonomous, competent and self‐determining individuals due to the internalization of traditional gender norms. Research on women's empowerment in multicultural and non‐Western societies is scarce. In the absence of other interventions, exercising has been effective in increasing women's psychological and physical strength. The present study focused on women (N = 250) living in a non‐Western and multicultural environment, aiming to assess whether (a) self‐stereotyping negatively correlates with factors of empowerment (operationalized as a sense of autonomy, agency and self‐efficacy) and exercising, (b) exercising is positively associated with factors of empowerment and (c) if exercising would mediate the hypothesized relationship of self‐stereotyping on empowerment. Secondly, the study also qualitatively explored the subjectively reported exercising motives and outcomes. The results of quantitative analyses confirmed that self‐stereotyping was negatively correlated with autonomy and agency, but not with physical self‐efficacy. Exercising was positively correlated with all the factors of empowerment and negatively with self‐stereotyping. The structural equation modelling supported the intermediary role of exercising in the associations between self‐stereotyping and autonomy and agency. The qualitative analysis revealed that although the participants principally exercised for health‐related motives, the reported outcome was primarily reflective of experiences of empowerment. The findings could be used to inform current policies and interventions geared towards women to support and promote their physical and psychological well‐being.

Antecedents of electric vehicle purchasing behaviors: Evidence from Türkiye

AbstractThe present study aims to determine the key antecedents that affect consumers' electric vehicle (EV) purchasing behavior. In this context, the study expanded the existing framework of TPB (attitude, subjective norms, perceived behavioral control) by incorporating four new variables (product attributes, cognitive status, monetary incentive policies, and nonmonetary incentive policies). At this point, the study is of great importance in terms of understanding consumers' perspectives on EV purchasing behavior and to help policymakers, businesses, and marketers support sustainable production and consumption by creating effective strategies. In addition, this study conducted in Türkiye, which shares similar consumption behaviors with Middle Eastern, Asian, and European societies, provides valuable insights for a rapid transition to the adoption of EVs. In the study, data were collected from 390 respondents with the survey method and the collected data were analyzed using Smart PLS 4.0 and SPSS 26 statistical software. The findings showed that only attitude together with cognitive status, product attributes, and monetary incentives policy contribute to EV purchasing behavior. In light of these findings, it can be argued that there is a need to increase efforts to develop more positive consumer attitudes toward EVs, to enhance their cognitive status, and to promote product attributes to encourage the widespread adoption of EVs. At the same time, monetary incentives policies are an important element in the adoption of EVs and therefore policymakers need to make great efforts.

Micromeria fruticosa and Foeniculum vulgare essential oils inhibit melanoma cell growth and migration by targeting MMP9 and NFkB signaling

BackgroundFennel (Fe), also known scientifically as Foeniculum vulgare, and Micromeria fruticose are herbaceous plants endemic to the Mediterranean Region. The use of their essential oils for their health-promoting effects has been seen in Middle-Eastern societies, where they have been used as a type of traditional medicine. These oils have been used to treat a variety of diseases, including headaches, abdominal pains, skin and eye infections, colds, and wounds. This study looks at the chemical makeup of essential oils extracted from Palestine-grown fennel seeds and Micromeria fruticose leaves. The anticancer properties of each essential oil, as well as the combined mixture of both oils, were evaluated against the melanoma cell line.ResultsGC–MS was used to study the essential oils (EOs) from Micromeria fruticose leaves and fennel seeds that were extracted by hydrodistillation. Analysis of M. fruticose EO allowed the identification of 20 compounds, accounting for 97.73% of the EO's overall composition, with pulegone (81.77%), β-caryophyllene (2.95%), isomenthone (2.17%), piperitenone oxide (1.78%), and p-mentha-3-en-8-ol (1.38%) being the primary components. 24 phytochemicals were identified in the essential oil of fennel seeds, accounting for 100% of its composition, of which trans-anethole (93.69%), fenchone (3.93%), and sylvestrene (0.83%) were the major constituents. Although the EOs derived from M. fruticosa leaves and fennel seeds have shown potential for inhibiting the growth of several types of cancer, their impact on the proliferation and migration of melanoma cells has not been investigated. The results of our study demonstrate that the application of both oils, either separately or in combination (referred to as Mix-EO therapy), effectively suppressed the growth of melanoma cells in a manner that was dependent on the dosage. Furthermore, both treatments resulted in the upregulation of pro-apoptotic Bax and the downregulation of apoptosis-inhibiting Bcl2 expression in an in vitro setting. The anti-proliferative effects were confirmed using a murine melanoma model in vivo. Furthermore, both the individual EOs that were assessed and their combination (Mix-EO) exhibited inhibitory properties against the migration of melanoma cells. Both EOs and Mix-EO were found to decrease the intracellular levels of the transcription factor nuclear factor kappa B (NFkB) and one of its downstream targets, matrix metalloproteinase9 (MMP9), in melanoma and tumor-associated mesenchymal stem cells. Finally, we demonstrate for the first time that EOs from M. fruticose leaves, fennel seeds, and their combination exert anti-cancer characteristics by inhibiting NFkB and MMP9 in melanoma (autocrine) and tumor-associated mesenchymal stem (paracrine) cells, thereby inducing melanoma cell apoptosis and preventing cell migration.ConclusionsThe findings of our investigation indicate that the EOs derived from the fennel seeds and the M. fruticose leaves encompass a diverse array of biologically active chemicals, which have robust anticancer effects. The results of this study hold promise for application in the advancement of innovative natural medications. Additional investigation is required to delve into the medicinal capacity of these essential oils in biological entities.Graphical

A cross-sectional study on the perceived barriers to physical exercise among women in Iraqi Kurdistan Region

BackgroundLimited research has investigated the barriers to physical exercise among women in Iraqi Kurdistan Region and other similar Muslim and Middle Eastern societies. This study aimed to determine the prevalence of perceived barriers to physical exercise among women and examine the associations of these barriers with the participants’ sociodemographic characteristics.MethodsA cross-sectional study was carried out in Erbil, Iraqi Kurdistan Region, from December 2022 to January 2023. A self-administered online survey was designed using Google Forms. A convenience sample of 500 women and girls aged 18–65 years was selected for the study. A questionnaire was designed for data collection, including a list of 21 potential barriers to physical exercise developed based on literature review and experts’ opinions. The barriers were divided into three categories: interpersonal (8 barriers), social environment (8 barriers), and built environment factors (5 barriers). The participants were asked to indicate for each potential barrier whether it was “not really a barrier, somewhat a barrier, or a very important barrier.“ The statistical package for social sciences was used to estimate the prevalence of different barriers and assess their association with sociodemographic characteristics using the Chi-square test.ResultsThe prevalence of physical inactivity among the study participants was 68.2%. The most prevalent interpersonal barriers to physical exercise included lack of time (47.4%), followed by fatigue (24%), and cost (22.4%). Regarding social environment factors, work (30.6%), harassment outside (22.2%), not having a friend or family member accompanying (19%), and not being allowed by family (15.4%) were the most prevalent barriers to physical exercise. Lack of footpaths, cycle lanes, or parks (34.4%), limited accessibility of gyms or other exercise facilities (25.8%), and environmental pollution (21%) were the most prevalent built environment factors as barriers to physical exercise.ConclusionWomen in Iraqi Kurdistan Region experience many barriers to physical exercise. Women require family and social support and awareness about exercise benefits to overcome interpersonal and social environment barriers to physical exercise. Built environment factors are very important barriers and can be reduced by taking appropriate action and adopting necessary policies to provide the required infrastructure and facilities for physical exercise.

Multi-analytical characterisation of red colouration on decorated ostrich eggshells from the Middle Bronze Age in Bahrain

In the early 1960s, a Danish archaeological team excavated a group of mounds in Bahrain dating back to 2000 BCE. Among their finds were fragments of decorated ostrich eggshells that displayed rectangular engravings as well as red colouring on the outer surface and a uniform red tint on the inner surface. The unpigmented natural colouration of ostrich eggs is the result of adaptations to prevent overheating in the arid habitat, and therefore, the red hue was artificial. The aim of this research was to characterise this colouration. Elemental analysis revealed low iron content, ruling out the use of iron-rich pigments such as ochre, while analysis by molecular spectroscopy could not detect any compounds besides the characteristic constituents of the calcareous eggshell. Thermal experiments on modern eggshells, combined with chiral amino acid analysis, indicated that the red colour on the archaeological samples could have been due to exposure to moderate temperatures. This investigation provides valuable insights into the art and cultural practices of ancient Middle Eastern societies during the Middle Bronze Age, contributing to our knowledge of prehistoric archaeology.

Interpretation of Hadith-Sunnah from Schacht's Perspective: Multidisciplinary Study

This article aims to clarify that there is a group of people who study hadith but differ from the majority of hadith scholars. Some of them argue that most of the sunnahs or hadiths are incorrect, the authenticity of the hadiths is doubtful as the words of the Prophet Muhammad SAW, because according to him hadiths are only the result of the interaction of various schools of thought and trends which later emerged in Islamic society during their maturity. Schacht believes that the Sunnah has nothing to do with the Prophet, but is only the result of the culture of Middle Eastern (Arab) society which was renewed and continued by Muslims and then attributed to the Muhammad. Schacht said, the sunnah of the Prophet was not fully translated into the hadiths of the Prophet Muhammad separately. The Tabi'in version of the hadith is considered more complete than the hadith of the Companions so that its existence is doubted. Researchers in writing use a type of library research, which is to collect material in the form of scientific papers with literary research objects to solve problems, especially focusing on a comprehensive study of related literal data. The results of this study indicate that Schacht's view of sunnah states that sunnah does not originate from the Prophet but is a tradition adopted from pre-Islamic times. Meanwhile, according to hadith experts, as-sunnah and haqul hadith are sure that they came from the Prophet, not from outside Islam, so that it can be seen in the substance of the hadith and as-sunnah which are never the same as the contents of other books. Hadith and sunnah are very much in accordance with the values ​​and rules in the Koran. The position of the Prophet has a role as a legislator based on God's revelation, not following the traditions and customs of his forefathers.

Contemporary Islamic Socialism: Conceptual Debate and Practical Implementation

<p>Socialism and Islam, or Islamic socialism, are two streams of thought that have continued to develop in Middle Eastern and North African societies for centuries. These two streams frequently reinforce each other. This article examines the debate and practical implementation of Islamic socialism in the thought of contemporary Muslim philosophers such as Jamal al-Dīn al-Afghanī, Salamah Mūsa, Muṣṭafa al-Sibaʽī, and ‘Ali Sharī‘atī. This study used a comparative approach by exploring primary sources from contemporary Muslim thinkers who are the subject of the study. The findings showed that socialist Islamic thinkers have creative and original thought patterns. They intensively and comprehensively explored Islamic teachings and traditions to explain and build a complete ‘Islamic Socialism’, not just a patchwork between ‘Socialism’ and ‘Islam’. In addition, some intellectuals from the modern Muslim world created theoretical ideas and showed how Islamic socialism was implemented and realized in the form of institutions.</p>

The Netflix Translation of Humour from The Egyptian Vernacular Dialect into MSA: The Case of “El-Limby” and “Elli Bali Balak” Films

Humour is the infallible and never-outdated medium for creating intimacy and collective understanding among peoples of versatile interests and, sometimes, conflicting attitudes. It is the moment of catching the humorous effect that counts. Humour creation is not easy because the factors that would trigger laughter vary from one person to another. Creating humour on an international level demands distinguished abilities, as it is hard to accommodate all the factors that would motivate diverse peoples and social brackets to laugh at the same time for the same reason, due to national, historical and cultural factors. The hypothesis is based upon the assumption that the world societies speak the same language with the same dialect. Yet, the situation gets complicated if translation problems and techniques are considered, and it turns to exigently complex when the source dialect differs from that of the targeted audience. However, the latter case has never been a problem for the Egyptian drama, as the entire Middle Eastern societies can transcend the dialect barrier. Notably, the vernacular dialects in the Middle East region are fundamentally diverse to extent that they are, sometimes, incomprehensible altogether. Recently, along with the growing hegemony of the online streaming forums as well as their attempt to globalise the streamed content to attract more subscribers, an active process of subtitling and dubbing are initiated. In the process, all the problems of translation, subtitling and dubbing came to the fore. The article discusses the Netflix intralingual subtitling/dubbing of the Egyptian comedies from the Egyptian vernacular dialect into MSA with reference to the famous and hilariously comic Egyptian films الليمبي“El-Limby” (/ɪlˈlɪmbɪ/)(2002) andاللي بالي بالك “Elli Bali Balak (/ɪˈlɪ ˈbalɪ ˈbælək/) ([You-Know-Who]” (2003) starred by the Egyptian actor Mohamed S’ad. The article also seeks to underline the influence of the Netflix subtitled/dubbed MSA content upon the Middle East region.

Syrian medical students’ acceptance of peer physical examination and its associating factors: a cross-sectional study

BackgroundThis study aimed to evaluate the acceptance of Peer Physical Examination (PPE) in middle Eastern society with its associate factors, and PPE acceptance during Covid-19 pandemic. The acceptance of PPE is considered high in multiple studies carried out in the west, but there were nearly no studies investigating the acceptance of PPE in the middle east or low-income countries.MethodsA questionnaire was shared through social media with students with focus on clinical-year students. A total number of 657 medical students were collected with a 74.5% response rate. The questionnaire gathered demographic information and recorded previous experience of PPE. A 5-point-likert scale was used to assess acceptance of PPE, factors affecting it, and the influence of COVID-19 pandemic. It also considered body’s areas students would accept to be examined. Associations between participants’ demographic and other details were tested using independent-samples T Test and other tests, and a p-value of < 0.05 was considered significant.ResultsEighty percent of medical students accepted PPE, while 3% did not, and 17% were neutral. Males had statistically significantly higher acceptance rates of PPE (M = 3.94 out of 5). Also, females had lower acceptance of being examined by other gender than males but did not mind examining other gender. Furthermore, the groin area (thigh) was the most rejected area for examination (20% only accept it), followed by the breast (23%).There was no statistically significant difference between different Universities groups or between different academic performance groups, finally there was statistically significant effect of religion and society on acceptance of PPE and religion has affected females more than males (p- value = 0.002).70.8% of students supported PPE during the COVID-19 pandemic, while 6.8% did not, and 22.4% were neutral. There was not a significant difference in acceptance and supporting of PPE during the COVID-19 pandemic between males and females.ConclusionsWith an 80% acceptance rate, PPE represents an effective alternative to the absent life models in Syrian universities. The application of PPE is less likely to go without difficulties, but authors suggest the presence of a supervisor and single-gender groups with friends paired together if possible.

Complicating Patriarchy: Gender Beliefs of Muslim Facebook Users in the Middle East, North Africa, and South Asia

Western stereotypes often characterize gender relations in Muslim-majority societies as uniformly traditional and patriarchal. Underlying this imagery is a unidimensional understanding of gender ideology as moving along a single traditional-to-egalitarian continuum. In this study, we interrogate these assumptions by exploring variability across and within Middle Eastern, North African, and South Asian (MENASA) societies in beliefs related to two regionally salient gender principles: women’s chastity and marital patriarchy. Data from a new online survey of Muslim Facebook users show substantial heterogeneity across and within six MENASA societies in support for these principles. These data also reveal a multidimensional structure, in that societies show different configurations of chastity and marital patriarchy beliefs, and each of these gender principles is influenced by respondents’ religious beliefs and gender status in different ways. Although religious absolutism predicts agreement with both gender principles, piety is associated with support for chastity but not for marital patriarchy. Results also show a clear gender divide in attitudes toward hierarchy in marriage but not with respect to chastity. Findings complicate broad-brush depictions of patriarchy in the region and corroborate previous research on the multidimensionality of gender beliefs and the multifaceted attitudinal influences of gender and religious beliefs.

Innovations from the Levant: smallpox inoculation and perceptions of scientific medicine.

Modern public-health initiatives in industrialized countries revolve around immunization against contagious diseases. The practice of engendering immunity against disease through disease first emerged in Western European social and medical landscapes in the eighteenth century as inoculation, based on the imported Middle Eastern practice of 'engrafting'. By the nineteenth century, this practice had evolved into the procedure of vaccination, in the first instance directed against smallpox. Popular and academic narratives thus often categorize inoculation as a procedure from the Middle East which was transformed into the truly scientific procedure of vaccination by English and French knowledge. This characterization has obscured the complex traditions of intellectual exchange between English and French networks and Middle Eastern societies in the eighteenth and nineteenth centuries. This article examines these networks in order to show how knowledge was transformed as it circulated between communities during this period. Both Western Europeans and Egyptians across different social hierarchies translated foreign or new medical practices according to the needs of their knowledge and goals, creating cycles of adoption and adaptation. This exploration of inoculation and vaccination furthers our understanding of the bilateral translation processes ingrained in the global circulation of knowledge.

High-functioning individuals with autism spectrum disorders in Middle Eastern societies

High-functioning individuals with autism spectrum disorders in Middle Eastern societies

Büyük Taarruz’un Kazanılmasının İngiliz Prestij Faktörüne Etkileri

The purpose of the study is defined as to examine the effects of the winning of the Great Offensive and the Field Battle of the Commander-in-Chief by the Turks on the prestige factor of England in the Near East. England’s prestige and superiority in the Near East were severely shaken following the Turkish-Greek War. The reason is that the Turkish victory was not just a military success. It also reflected a mentality change in the context of nation-building of Middle Eastern or Asian societies. The defeat of the Greek side and the diplomatic difficulties that England fell into after the Great Offensive not only caused England’s material and spiritual superiority being questioned but also shook its position of being the most important power of the world. After the Great Offensive and the Field Battle of the Commander-in-Chief, attitude of world public opinion towards the English changed. In order not to lose its political superiority, England took action to shake the prestige of Türkiye in the world public opinion by exaggerating some of the events experienced during the evacuation of the Greek forces.&#x0D; The Turkish government’s attitude towards the English government in return for England’s attitude towards Türkiye after the winning of the Great Offensive make it essential to evaluate the English prestige factor. The research evaluated the reasons of why the English prestige factor was shaken, the impact of the winning the Great Offensive, and the effect of the winning of the Great Offensive on England’s power in the region. Moreover, it assessed the diplomatic attitude undertaken by England to prevent its prestige from being shaken and differences of opinion that England had with its allies after the Great Offensive. The article benefited basically from English periodicals of the period including The Daily Herald, Daily News, Evening Telegraph, The Westminster Gazette, Sunday Mirror, and The New Statesman and the documents of the Ottoman Archive of the Presidency.

The Netflix Translation of Humour from the Egyptian Vernacular Dialect into MSA: the Case of “el-Limby” and “Illy Baly Balak” Films

Humour is the infallible and never-outdated medium for creating intimacy and collective understanding among peoples of versatile interests and, sometimes, conflicting attitudes. It is the moment of catching the humorous effect that counts. Humour creation is not easy because the factors that would trigger laughter vary from one person to another. Creating humour on an international level demands distinguished abilities, as it is hard to accommodate all the factors that would motivate diverse peoples and social brackets to laugh at the same time for the same reason, due to national, historical and cultural factors. The hypothesis is based upon the assumption that the world societies speak the same language with the same dialect. Yet, the situation gets complicated if translation problems and techniques are considered, and it turns to exigently complex when the source dialect differs from that of the targeted audience. However, the latter case has never been a problem for the Egyptian drama, as the entire Middle Eastern societies can transcend the dialect barrier. Notably, the vernacular dialects in the Middle East region are fundamentally diverse to extent that they are, sometimes, incomprehensible altogether. Recently, along with the growing hegemony of the online streaming forums as well as their attempt to globalise the streamed content to attract more subscribers, an active process of subtitling and dubbing are initiated. In the process, all the problems of translation, subtitling and dubbing came to the fore. The article discusses the Netflix intralingual subtitling/dubbing of the Egyptian comedies from the Egyptian vernacular dialect into MSA with reference to the famous and hilariously comic Egyptian films “el-Limby” (2002)[20] and “Illy Baly Balak [You-Know-Who]” (2003)[21] starred by the Egyptian actor Mohamed S’ad. The article also seeks to underline the influence of the Netflix subtitled/dubbed MSA content upon the Middle East region.

Development Communication within Maqasid Al Shariah Framework: Some Preliminary Ideas

An attempt is made in this Submission to examine Development Communication within the context of Maqasid al Shariah "higher goals of Islamic Law "with a View to complementing the comprehension and wider application of the concept. The compatibility of the two concepts seems to be congruent as their intents and dimensions are identical. It is hoped that the questions this paper sets out to address would open the door for more researches and discourses among scholars. Development communication was, in the early 1960s, part of the need to bring development to the third world societies. Early scholars believed that governments should invest in communication infrastructure and utilize the mass media institutions to create a climate of change for the farmers and the low income earners. The traditional barriers were regarded as factors that inhibited changes. Daniel Lerner himself said that Islam was a religion that was stopping progress in the Middle Eastern societies. This study would examine some of the tenets in development communication and would argue that Islam is a religion for progress Islam wants Muslims to be progressive. Development Communication seen within the context of Maqasid al Shariah would provide a clearer picture on and about Islamic principles and the type of progress the religion wants its followers to attain.

Development Communication Within Maqasid Al Shariah Framework: Some Preliminary Ideas

An attempt is made in this Submission to examine Development Communication within the context of Maqasid al Shariah "higher goals of Islamic Law "with a View to complementing the comprehension and wider application of the concept. The compatibility of the two concepts seems to be congruent as their intents and dimensions are identical. It is hoped that the questions this paper sets out to address would open the door for more researches and discourses among scholars. Development communication was, in the early 1960s, part of the need to bring development to the third world societies. Early scholars believed that governments should invest in communication infrastructure and utilize the mass media institutions to create a climate of change for the farmers and the low income earners. The traditional barriers were regarded as factors that inhibited changes. Daniel Lerner himself said that Islam was a religion that was stopping progress in the Middle Eastern societies. This study would examine some of the tenets in development communication and would argue that Islam is a religion for progress Islam wants Muslims to be progressive. Development Communication seen within the context of Maqasid al Shariah would provide a clearer picture on and about Islamic principles and the type of progress the religion wants its followers to attain.

The Politics and Ethics of Resistance, Feminism and Gender Equality in Saudi Arabian Organizations

Greater numbers of women are entering workplaces in Saudi Arabia and other Middle Eastern countries. Structural features of patriarchy are changing in Middle Eastern societies and workplaces, but women’s experiences of gendered segregation, under-representation and exclusion raise questions around the feminist politics and ethics mobilized to respond to them. Building on and extending emerging research on feminism, gender, resistance, feminist ethics and the Middle East, we use data from an interview study with 58 Saudi Arabian women to explore their attitudes toward gender-segregated and mixed workplaces. We develop a novel conceptualization of how gender is experienced through patternings of resistance and conformity shaped by the ethicopolitical, religiopolitical and sociocultural webs of meaning in Saudi society that permeate workplaces. Saudi women’s attitudes and actions in the workplace are neither entirely individual and private nor entirely collective and public, but made up of nuanced commitments and resistances to context-relevant identity issues. We discuss implications of our findings for the feminist ethics and politics of gendered resistance and conformity to working practices and norms in Islamic and Middle Eastern settings.