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With this new journal we hope to reach a wider&nbsp; audience and also speed up our publication process.</p> en-US <p>Authors who publish with this journal agree to the following terms:</p> <ol type="a"> <ol type="a"> <li>Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a <a href="" target="_new">Creative Commons Attribution License</a> that allows others to share the work with an acknowledgement of the work’s authorship and initial publication in this journal.</li> </ol> </ol> <ol type="a"> <ol type="a"> <li>Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g. post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.</li> </ol> </ol> <ol type="a"> <li>Authors are permitted and encouraged to post their work online (e.g. in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work (See <a href="" target="_new">The Effect of Open Access</a>).</li> </ol> (Albion M. Butters) (Antti-Jussi Nygård) Tue, 30 May 2017 19:24:17 +0300 OJS 60 Facilitating Political Stability: Cohabitation of non-legalistic Islam and the Moroccan monarchy <p>Focusing on the role of non-legalistic Islam (Sufism and popular Islam), this paper aims to <br>provide an explanation for the distinctness of Morocco defined by increasing political stability <br>and decreasing group grievances, contrasting with the situation in other countries of North Africa. <br>Based on fieldwork carried out in March 2015, this study employs segmentary theory and the <br>“Governance of Religion” approach in constructing an analytical model explaining cohabitation <br>between the Moroccan monarchy and actors of non-legalistic Islam. Results of the research reveal <br>that 1) actors of non-legalistic Islam in Morocco, though representing a variety of organizational <br>structures and political orientations, can be divided into two groups: traditional vs. reformed <br>non-legalistic Islam. 2) This religious distinction is important politically. For example, actors of <br>traditional non-legalistic Islam can provide social services in the Moroccan periphery or create a <br>background for regional “religious diplomacy”. However, they are not able or willing to include <br>members of the wider society. In contrast, actors within reformed non-legalistic Islam aim to mobi-<br>lize new followers for political causes. 3) Consequently, the Moroccan monarchy seems to apply <br>various governance tools in regulating or co-regulating these actors; these tools include, among <br>other things, direct funding, the co-optation of leaders, and sanctions. Analysis shows that actors <br>representing non-legalistic Islam are engaged in the social life of the country and that this engage-<br>ment results in cohabitation with the Moroccan monarchy. As this paper argues, this cohabitation <br>facilitates political stability and prevents an increase of group grievances.</p> Žilvinas Švedkauskas ##submission.copyrightStatement## Tue, 30 May 2017 14:47:01 +0300 Fractures of the Whole: A Depiction of the shamanic universe on Kača drums brought by J.J. Sederholm from Siberia in 1917 <p class="p1">This paper is a brief description of two drums brought back by the Finnish geologist Jacob Johannes Sederholm from his expedition to Siberia in 1917. These two drums have not previously been described in any scholarly work. Therefore, research on the drums, based on ethnographical sources and museum collections, was done to identify their provenance.</p> Victoria Soyan Peemot ##submission.copyrightStatement## Thu, 07 Sep 2017 00:00:00 +0300 Ze lo kaχa ‘It’s Not Like That’: The Functions of the discourse-deictic kaχa ‘thus’ in spoken Israeli Hebrew <p>The lexeme <em>kaχa</em> ‘thus’, ‘in this manner’ serves as the primary manner demonstrative in informal Israeli Hebrew. In its basic exophoric function, <em>kaχa</em> may be used by the speaker to refer to some visible physical behavior or state of affairs in the speech situation; much more frequently, however, <em>kaχa</em> is employed by the interlocutor’s discourse deictically, targeting existing or anticipated discourse segments, originating either in the speaker’s own speech or in the speech of any of the interlocutors. This study analyzes the functional distribution of the discourse-deictic <em>kaχa</em> in spoken Israeli Hebrew, attempting to characterize its possible referents and to identify the pragmatic actions performed by the entire utterance in which <em>kaχa</em> is embedded. The results show that as a discourse-deictic manner demonstrative, <em>kaχa</em> points – retrospectively or prospectively – to an extended discourse segment which spans either a single utterance or several utterances. This discourse segment typically contains a claim, an opinion or an assessment expressed by one of the interlocutors. In so doing, <em>kaχa</em>, together with the entire utterance in which it is embedded, serves different pragmatic purposes. Retrospective <em>kaχa</em> utterances typically have an evaluative function – they are used by the next speaker to respond to the prior speaker’s stance with regard to some state of affairs, resulting in convergent or divergent alignment with that speaker. Prospective <em>kaχa</em> utterances, on the other hand, were found to preface the speaker’s upcoming extended turns, functioning as a “floor-claiming” device that draws the recipient’s attention to the upcoming turn and heightens his interest in its expected content.</p> <p>&nbsp;</p> <p>&nbsp;</p> <p>&nbsp;</p> Leon Shor ##submission.copyrightStatement## Tue, 07 Nov 2017 00:00:00 +0200 Al-Madāʾinī and the Narratives of the ʿAbbāsid Dawla <p>This is a study on the Arabic historical narratives of the ʿAbbāsid revolution and its aftermath that occurred in 747–755 CE. Its main focus is a medieval work on these events, called the <em>Kitāb </em><em>al-Dawla</em>, composed by an Arabic Muslim collector and composer of historical narratives, Abū l-Ḥasan ʿAlī b. Muḥammad al-Madāʾinī (d. <em>c.</em>228/842–843). The work is not extant, but its skeleton can be reconstructed on the basis of later quotations of it. Al-Madāʾinī’s <em>Kitāb al-Dawla</em> is an important source for the events of the the ʿAbbāsid revolution: since al-Madāʾinī was not directly sponsored by the ʿAbbāsid dynasty, he was not constrained to be a spokesperson for the ruling house’s propaganda needs.</p> Ilkka Lindstedt ##submission.copyrightStatement## Mon, 20 Nov 2017 12:17:44 +0200 Reflections on the Sahyādrikhaṇḍa’s Uttarārdha <p>This paper provides a brief review of Gajanan Shastri Gaitonde’s corrected edition of J. Gerson Da Cunha’s 1877 text for the <em>Sahyādrikhaṇḍa</em>. It covers the import of O’Hanlon (2013) on the dating of various sections of the <em>Sahyādrikhaṇḍa</em>’s <em>uttarārdha</em> and the support it gives to earlier conclusions by Levitt. Furthermore, it covers the fragmentary text of <em>Sahyādrikhaṇḍa</em> <em>uttarārdha</em> 15, which, it turns out, is about Sārasvata Brahmans at a much earlier date, and the import that this chapter’s generally fragmentary state has with regard to the transmission of the <em>Sahyādrikhaṇḍa</em>. Finally, it briefly discusses the topic of the <em>Pātityagrāmanirṇaya</em>, a separable section of the <em>Sahyādrikhaṇḍa</em>’s <em>uttarārdha</em>, and the historical nature of the text. My edition and translation of this have recently been released by Motilal Banarsidass as no. 6 in their Hindu Tradition Series.</p> Stephan Hillyer Levitt ##submission.copyrightStatement## Sat, 30 Dec 2017 21:11:08 +0200