By Malek Chebel

Quand un grand spécialiste de l’islam dénonce les dérives du monde arabo-musulman actuel.

« Si le bel islam prêche le droit à l’indifférence et à l. a. non-agression mutuelle, il faut croire que l’Homme, lui, est flexible, colérique et impétueux », constate Malek Chebel. A travers cinq études percutantes, il nous montre à quel element l. a. faute et l. a. transgression sont omniprésentes dans le monde musulman contemporain. Cet Inconscient de l’islam remonte aux racines de l. a. faith et se nourrit de l’histoire des califes, pour mettre en évidence et éclairer los angeles folie actuelle d’une partie de los angeles communauté.

Guerre sainte détournée, exacerbation de los angeles determine du kamikaze, violence symbolique de l. a. relation mère-fils, censure des livres, immolation au nom d’une purification sacrée : cette immersion dans le monde complexe des interdits et de leur transgression interroge les liens entre faith, politique et liberté dans l. a. doctrine musulmane.

Plaidoyer autorisé pour los angeles mise à nu d’un inconscient longtemps nié et redouté, cet essai audacieux révèle les contradictions d’un islam aux prises avec le monde contemporain.

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As I will show, Mzuri Kwao became a mtumwa ya mtumwa, a slave of a slave. 48 Being the slave of a slave meant that the slaveholders had little benefit to offer slaves in terms of social status or even security. If slaveholders were enslaved themselves, they could not guarantee where their own slaves could live, whether they would be resold, and who would inherit them at the death of their owner, among other problems. However, the ownership of slaves by other slaves indicates the ability of slaves to own property even before the British Abolition Decree.

Cooper, 1980, pp. 4–6. 22 For ex-slaves trying to remake their identities, see Fair, 2001, pp. 64–109. 23 Edward Steere, A Handbook of the Swahili Language as Spoken at Zanzibar (Society for Promoting Christian Knowledge, 1884), p. 286; Orlando Patterson explicated this link in his book, Slavery and Social Death. See in particular chap. 3, pp. 77–101. 20 21 8 Slavery and Emancipation in Islamic East Africa The history of the Swahili coast often focuses on resistance of marginalized populations against social elites.

119; Faramerz Dabhoiwala argues that if a woman had unquestionable chastity, her honor was based on the same social and economic criteria used for male honor. ” Royal Historical Society Transactions 6, no. 6 (1996), p. 208. 73 Baron, Egypt as Woman, p. 41. 74 Ann Twinam, Public Lives, Private Secrets: Gender, Honor, Sexuality, and Illegitimacy in Colonial Spanish America (Palo Alto, CA: Stanford University Press, 1999); Baron, Egypt as a Woman. 75 The knife fights over honor were often between or caused by Manga Arabs who were recent migrants from Oman and thus still acculturated to Arab understandings of honor.

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