Podcasts about prince alwaleed bin talal center

Ernst and Veronika talk to us about their process of composing Expedition Content, the augmented sound piece composed from 37 hours of recordings which document the encounter between members of the Harvard Peabody Expedition, particularly Michael Rockefeller of the Rockefeller family, and the Hubula people of West Papua, at the time Nederlands New Guinea. The piece reflects on visual anthropology, the lives of the Hubula and of Michael, and the ongoing history of colonialism and occupation in West Papua. “Expedition Content” premiered at the 70th Berlin International Film Festival and has been screened at Cinéma du Réel at the Centre Pompidou Paris, the Art of the Real, Lincoln Center New York, and Camden international Film Festival. Veronika Kusumaryati is a social anthropologist and artist working on the issues of Indigenous politics, conflict and violence, race/racism, and digital media. The geographic focus of her research is Indonesia, primarily West Papua, a self-identifying term referring to Indonesia's easternmost provinces of Papua and West Papua, where she has conducted extensive fieldwork since 2012. She holds a Ph.D. in anthropology with a secondary field in film and visual studies from Harvard University and was a postdoctoral fellow at the Asian Studies Program at the Edmund A. Walsh School of Foreign Service, the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding, and the Berkley Center for Religion, Peace, and World Affairs at Georgetown University during the 2020-2021 academic year. Her writings have been published in journals, such as Comparative Studies in Society and History and Critical Asian Studies. She is an incoming assistant professor in anthropology and international studies at the University of Wisconsin-Madison starting in the spring of 2023. www.veronikakusumaryati.wordpress.com Ernst Karel works with sound, including electroacoustic music, experimental nonfiction sound works for multichannel installation and performance, image-sound collaboration, and postproduction sound for nonfiction vilm, with an emphasis on observational cinema. Lately he works around the practice of actuality/location recording (or 'fields [plural] recording') and composing with those recordings, with recent projects also taking up archival location recordings. Sound projections have been presented at Sonic Acts, Amsterdam; Oboro, Montreal; EMPAC, Troy NY; Arsenal, Berlin; and the 2014 Whitney Biennial. Sound installations in collaboration with Helen Mirra have been exhibited at the Gardner Museum, Boston; Culturgest, Lisbon; KW Institute for Contemporary Art, Berlin; Audiorama, Stockholm; MIT List Visual Arts Center, Cambridge; and in the 2012 Sao Paulo Bienal. Audio-video collaborations include Expedition Content (2020, with Veronika Kusumaryati), Ah humanity! (2015, with Lucien Castaing-Taylor and Véréna Paravel) and Single Stream (2014, with Toby Lee and Pawel Wojtasik). CDs of his often collaborative work, including with the electroacoustic duo EKG, have been released on and/OAR, Another Timbre, Cathnor, Gruenrekorder, Locust, Sedimental, and Sshpuma record labels, and a duo with Bhob Rainey is forthcoming on Erstwhile. From 2006 until 2017 he managed the Sensory Ethnography Lab at Harvard University, doing postproduction sound for vilms including Sweetgrass, The Iron Ministry, Manakamana, and Leviathan. He has taught audio recording and composition through the Sensory Ethnography Lab at Harvard (through 2021), the Center for Experimental Ethnography at Penn (2019), and the Department of Film & Media at UC Berkeley (2022). www.ek.klingt.org --- Support this podcast: https://anchor.fm/sugar-nutmeg/support

On this edition of Parallax Views, Shireen Tahmaaseb Hunter, an Honorary Fellow at Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding (ACMCU) at the Georgetown University School of Foreign Service and author of Iran Divided: Historic Roots of Iranian Debates in Identity, Culture and Governance in the 21st Century, joins Parallax Views to discuss her Responsible Statecraft article "Time to look inward: Not all of Iran's problems are caused by the West". This differs from previous interviews about Iran in that the focus is not on the U.S. role in the problems of getting back into the JCPOA, but the problems Hunter sees with Iran's hardline elements from a realist foreign policy perspective. Hunter argues that Iran should be taking a realist approach to its foreign policy that puts the Iranian people before its relationships with other countries. Additionally, we have a discussion about what realism is and the misunderstandings about it. In this conversation we discuss Iran and the anti-imperialist struggle, Iran and Assad's Syria, Henry Kissinger and his association with realism (and why Hunter questions the categorization of Kissinger as a realist), the "Axis of Resistance" (also: the "Axis of Rejection"), Iran and Israel/Palestine, power relationships as shaping international relationships whether we like it or not, lack of education and understanding about international affairs, Iran and Saudi Arabia, the unresolved question of Palestine and its use by various political forces, hardliners vs. moderates in Iran, hardliners in the U.S. like Mike Pompeo and John Bolton (and the almost symbiotic relationship between U.S. hardliners and Iran hardliners), the devastating impacts of sanctions on Iran, Clinton and Iran, similarities between what we are seeing now with the tensions between the U.S. and Iran and the tensions of the Cold War, the American tendency to ignore history, the weight of history and the implausibility of totally clean "restarts", the accomplishment of the Iran Deal under Obama, negotiations between the U.S. and Iran going forward, structural impediments to Iran negotiations from the U.S. end of things (including lobbying efforts against U.S.-Iran reconciliation), Russia and U.S.-Iran reconciliation,  reconciliation will be based on compromise, the principles of international relations, Teddy Roosevelt's maxim "speak softly and carry a big steak", Iran and its proxies, the Yemen issue in regard to talks between Saudi Arabia and Iran, why Obama was able to get the Iran deal through and his understanding of the dynamics of the third world, the need to rescue the realist school, the damage caused by extreme idealists, military intervention and the way it can impeded democracy, the greatest security theats today are climate change and pandemics, and much, much more!

Many people have described Muslims modernities as being fundamentally disrupted by individual and civilizational encounters with western society. Wether rejecting or accepting alternative modes of thinking Muslims have responded to these new challenges with increasing regularity for over 200 years. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy (Oneworld Publications, 2014) focuses on one of the central tasks for Muslims in the contemporary period, namely the interpretation of scripture and tradition. Jonathan A. C. Brown, Associate Professor and Associate Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University, carefully maps out multiple Muslim interpretive strategies in order to reveal the links and legacies between the pre-modern and contemporary periods. After a detailed explanation of pre-modern schools of thought, attitudes towards scripture, and hermeneutical methods Brown tackles the fragile relationship between text, community, and reader in determining ‘Truth’ in changing circumstances. We see that very often the interpretive methods used to deal with contradictions or discerning boundaries of permissibility were the same but led to divergent answers. Brown interrogates these larger issues through numerous case studies and examples. In our conversation we only scratched the surface of this detailed book. We discussed changing norms by which scripture are judged, women led prayer, the noble lie, tradition betraying or redeeming scripture, Shah Wali Allah, the Arab Spring, Sheikh Muhammad al-Gahzali, authenticity and the use of dubious hadith, verse 4:34 and the role of courts, and the historical precedent  of saying “No” to scripture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many people have described Muslims modernities as being fundamentally disrupted by individual and civilizational encounters with western society. Wether rejecting or accepting alternative modes of thinking Muslims have responded to these new challenges with increasing regularity for over 200 years. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy (Oneworld Publications, 2014) focuses on one of the central tasks for Muslims in the contemporary period, namely the interpretation of scripture and tradition. Jonathan A. C. Brown, Associate Professor and Associate Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University, carefully maps out multiple Muslim interpretive strategies in order to reveal the links and legacies between the pre-modern and contemporary periods. After a detailed explanation of pre-modern schools of thought, attitudes towards scripture, and hermeneutical methods Brown tackles the fragile relationship between text, community, and reader in determining ‘Truth’ in changing circumstances. We see that very often the interpretive methods used to deal with contradictions or discerning boundaries of permissibility were the same but led to divergent answers. Brown interrogates these larger issues through numerous case studies and examples. In our conversation we only scratched the surface of this detailed book. We discussed changing norms by which scripture are judged, women led prayer, the noble lie, tradition betraying or redeeming scripture, Shah Wali Allah, the Arab Spring, Sheikh Muhammad al-Gahzali, authenticity and the use of dubious hadith, verse 4:34 and the role of courts, and the historical precedent  of saying “No” to scripture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many people have described Muslims modernities as being fundamentally disrupted by individual and civilizational encounters with western society. Wether rejecting or accepting alternative modes of thinking Muslims have responded to these new challenges with increasing regularity for over 200 years. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy (Oneworld Publications, 2014) focuses on one of the central tasks for Muslims in the contemporary period, namely the interpretation of scripture and tradition. Jonathan A. C. Brown, Associate Professor and Associate Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University, carefully maps out multiple Muslim interpretive strategies in order to reveal the links and legacies between the pre-modern and contemporary periods. After a detailed explanation of pre-modern schools of thought, attitudes towards scripture, and hermeneutical methods Brown tackles the fragile relationship between text, community, and reader in determining ‘Truth’ in changing circumstances. We see that very often the interpretive methods used to deal with contradictions or discerning boundaries of permissibility were the same but led to divergent answers. Brown interrogates these larger issues through numerous case studies and examples. In our conversation we only scratched the surface of this detailed book. We discussed changing norms by which scripture are judged, women led prayer, the noble lie, tradition betraying or redeeming scripture, Shah Wali Allah, the Arab Spring, Sheikh Muhammad al-Gahzali, authenticity and the use of dubious hadith, verse 4:34 and the role of courts, and the historical precedent  of saying “No” to scripture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many people have described Muslims modernities as being fundamentally disrupted by individual and civilizational encounters with western society. Wether rejecting or accepting alternative modes of thinking Muslims have responded to these new challenges with increasing regularity for over 200 years. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy (Oneworld Publications, 2014) focuses on one of the central tasks for Muslims in the contemporary period, namely the interpretation of scripture and tradition. Jonathan A. C. Brown, Associate Professor and Associate Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University, carefully maps out multiple Muslim interpretive strategies in order to reveal the links and legacies between the pre-modern and contemporary periods. After a detailed explanation of pre-modern schools of thought, attitudes towards scripture, and hermeneutical methods Brown tackles the fragile relationship between text, community, and reader in determining ‘Truth’ in changing circumstances. We see that very often the interpretive methods used to deal with contradictions or discerning boundaries of permissibility were the same but led to divergent answers. Brown interrogates these larger issues through numerous case studies and examples. In our conversation we only scratched the surface of this detailed book. We discussed changing norms by which scripture are judged, women led prayer, the noble lie, tradition betraying or redeeming scripture, Shah Wali Allah, the Arab Spring, Sheikh Muhammad al-Gahzali, authenticity and the use of dubious hadith, verse 4:34 and the role of courts, and the historical precedent  of saying “No” to scripture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Zach Messitte hands the reins of the program to the show's new host, Suzette Grillot, who just returned to the U.S. after living in Italy for a year. John Esposito analyzed a six-year Gallup survey of more than 35 countries in his 2008 book Who Speaks for Islam?: What a Billion Muslims Really Think. He’s the founder and director of the Prince Alwaleed Bin Talal Center for Muslim and Christian Understanding at Georgetown University.

Susan Douglass speaks to an audience at the Mission Inn in Riverside, California. She is an education consultant for the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding in the School of Foreign Service at Georgetown University. Produced in cooperation with the World Affairs Council of Inland Southern California.

Margot Badran is a senior fellow at the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University. Her work has focused on women, gender, and feminisms in Islam and Muslim societies for more than three decades and has combined teaching and scholarship, public intellectual work, consulting, and activism. For a succinct reflection upon her work and ongoing concerns see her following books: Feminism in Islam: Secular and Religious Convergences (Oneworld, Oxford, February 2009). This is a selection of some of her scholarly work over more than two decades in which she theorized and analyzed the two basic feminist paradigms Muslims have historically generated and which they have labeled: secular feminism and Islamic feminism. Feminism beyond East and West: New Gender Talk and Practice in Global Islam (Global Media Publication, New Delhi, 2007), brings together a collection of her public intellectual work.