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Interconnection Between Sufism and Political


The Qadiri Order. The Sufi brotherhoods would play a decisive role in the revolutionary movements that transformed political life in North Africa and India during the period 1750 to 1850 (Abun-Nasr 1965)

Interconnection Between Sufism and Political


In such narratives the Muslim holy man (generally though not exclusively cast as a Sufi) variously competes in the performance of miracles with the figure of a Hindu, Buddhist, shamanic, or Christian holy man" (2004, 221). An early Western observer of Sufism in Morocco emphasizes the importance and mystical practices of saints in the Sufi religion: "The cult of these saints has given rise to two of those unpleasant fraternities, under which are united almost all the low classes of Morocco -- taifas -- madmen and neurotic persons, who work themselves into a frenzy by a succession of songs, dances, and religious cries, ending in a paroxysm of religious ardor, which enables the Aissaoua to eat all sorts of horrible things, the Hamadsha to receive the heaviest weights on their heads, and Droughiyin to slash their skulls with hatchets" (Aubin (1906, 346)

Interconnection Between Sufism and Political


269). The activist of rebellious aspect of some Sufi orders was used by various leaders over time, though, to mobilize forces against European colonizers throughout the Moslem world (Azra 2006)

Interconnection Between Sufism and Political


During the troubled years in which the occupation of Oujda (1907) was followed by the French troops' landing in Casablanca, Mohammed ben Abdelkebir Kettani established himself as the champion of domestic reforms and of the struggle against the invaders" (17). In addition, in 1907, the ruling sultan was overthrown in Marrakech, to the benefit of the brother who was brought to the throne precisely on the basis of such a program (Hammoudi 17)

Interconnection Between Sufism and Political


Notwithstanding the Sufi practices that appeared bizarre to Westerners, the "religious ardor" that the Sufi religion inculcated was successful in mobilizing the faithful to overthrow one powerful foreign occupier after another. Moreover, the Sufis in Morocco were faced with a Moroccan king who was analogous to the Pope for Roman Catholics and who claimed to be a direct descendant from the Muslim Prophet Mohammed and bore the distinguished title of Amir al Mouminine ("Commander of the Faithful"); the king was and is both the spiritual and temporal leader of Morocco (Howe 2005)

Interconnection Between Sufism and Political


The Wahhabi movement in its attempt to re-create the conditions of primitive Islam in the Arabian desert was perhaps the purest example of this conservative revolution. In North Africa similar impulses tended to express themselves through Sufism, a mystical strain of Islam which had developed in reaction to the excessive rationalism of the original creed (Kanya-Forstner 1969, 16)

Interconnection Between Sufism and Political


35). In their first step toward illumination, neophyte Sufis would first be cleansed in preparation to receive their teachings and then would be introduced to a spiritual master who served them a special meal and assigned a personal zekr, or chant (McManus 1999)

Interconnection Between Sufism and Political


For example, Morgan advises, "Each order had its own invocation; some of them made their prayer beads of a hundred beads, others used only twelve. And while the Senussis were tolerant and would perform their recitations and prayers with others, the Tijanis preferred isolation for their devotions" (Morgan 1958, 248)

Interconnection Between Sufism and Political


1363 / 1846) of Medina, spread out from Libya, but it created the Rah-m-niyyah in the Hijaz and the Yashrut-iyyah in the Levant. In addition, other Sh-dhil-s would move southward into Africa (Nasr 1997, 45)

Interconnection Between Sufism and Political


In this regard, Spadola advises, "Just as new reformists sought to use technologies of mass communication, including the newspaper and camera, to speak to and for 'the People,' they chafed at the global renown these same media lent to public Sufi spectacles" (2007, 119). Based on his analysis of Moroccan print media in 1930s Fez, Spadola suggests that anti-Sufi critiques were primarily neither doctrinal nor anti-colonial; new reformists aimed, rather, to domesticate the popular connective force of ritual as well as the enhanced power of these picturesque rites to speak for the nation (Spadola 2007, 119)

Interconnection Between Sufism and Political


103). In fact, the Pir Pagaro, came by his rank and honor the hard way through armed conflict with imperialists during the early 20th century (Ziring 1980)

Interconnection Between Ethics and Psychology


Finally, psychological integrity varies tremendously from person to person and maintaining high standards of personal integrity and respect for principles of objective fairness and the concept of ethical justice usually requires a very specific psychological commitment on the part of the individual. The Fundamental Link Between Business Management, Psychology, and Ethical Values: As a very general principle of human social psychology, one important direct determinant of the way individuals perceive, relate to, and treat others is the nature and psychological health of the personal self-image (Gerrig & Zimbardo, 2007) and the corresponding level of self-esteem associate with that self-esteem (Branden, 1999)

Interconnection Between Ethics and Psychology


Finally, psychological integrity varies tremendously from person to person and maintaining high standards of personal integrity and respect for principles of objective fairness and the concept of ethical justice usually requires a very specific psychological commitment on the part of the individual. The Fundamental Link Between Business Management, Psychology, and Ethical Values: As a very general principle of human social psychology, one important direct determinant of the way individuals perceive, relate to, and treat others is the nature and psychological health of the personal self-image (Gerrig & Zimbardo, 2007) and the corresponding level of self-esteem associate with that self-esteem (Branden, 1999)

Interconnection Between Ethics and Psychology


Finally, psychological integrity varies tremendously from person to person and maintaining high standards of personal integrity and respect for principles of objective fairness and the concept of ethical justice usually requires a very specific psychological commitment on the part of the individual. The Fundamental Link Between Business Management, Psychology, and Ethical Values: As a very general principle of human social psychology, one important direct determinant of the way individuals perceive, relate to, and treat others is the nature and psychological health of the personal self-image (Gerrig & Zimbardo, 2007) and the corresponding level of self-esteem associate with that self-esteem (Branden, 1999)

Interconnection Between Ethics and Psychology


Organizations (and governments) lead by executive management staff dominated by low self-esteem-based motivation tend to hire and promote middle managers who manifest similar personal psychological profiles. Meanwhile, those lead by executive management staff demonstrating healthy self-esteem-based motivation tend to hire and promote middle managers who exemplify those personal qualities (Halbert & Ingulli, 2007)

Interconnection Between Ethics and Psychology


But, factoring out all of those non-psychological factors as constants reveals the tremendous extent to which the relative intellectual reasoning skills and the psychological orientation of the individual determine fundamental management decisions and leadership style (Meyers & Spencer, 2004). Undoubtedly, there are exceptions even at the highest levels of executive business management and government, but as a general rule, where management fails to uphold high ethical standards of conduct and policy, it is much more likely attributable to psychological factors and "selective" ignorance than to lack of the intellectual capacity to understand ethical concepts (Scheuer, 2004)