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                "description": "<p>In Pragmatism in Islamic Law, Ibrahim presents a detailed history of Sunni legal pluralism and the ways in which it was employed to accommodate the changing needs of society. Since the formative period of Islamic law, jurists have debated whether it is acceptable for a law to be selected based on its utility, rather than weighing conflicting articulations of the law to determine the most likely expression of the divine will. Virtually unanimous opposition to the utilitarian approach, referred to as \"pragmatic eclecticism,\" emerged among early Islamic jurists. However, due to a host of changing institutional and socioeconomic transformations, a trend toward the legitimization of pragmatic eclecticism arose in the thirteenth century. Subsequently, the Mamluk authorities institutionalized this pragmatism when Sultan Baybars appointed four chief judges representing the four Sunni schools in Cairo in 1265 CE. After a brief attempt to reverse Mamluk pluralism by imposing the Hanafi school in the sixteenth century, Egypts new rulers, the Ottomans, embraced this pluralistic pragmatism. In examining over a thousand cases from three seventeenth- and eighteenthcentury Egyptian courts, Ibrahim traces the internal logic of pragmatic eclecticism<br>under the Ottomans. An array of archival sources documents the manner in which Egyptian societys subaltern classes navigated Sunni legal pluralism as a tool to avoid more austere legal doctrines. The ensuing portrait challenges the assumption made by many modern historians that the utilitarian approaches adopted by nineteenth- and twentieth-century Muslim reformers constituted a clear rupture with early Islamic legal history. In contrast, many of the legal strategies<br>exercised in Egypts partial codification of family law in the twentieth century were rooted in premodern Islamic jurisprudence.</p>",
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                "description": "<p>In Gravyland, Parks chronicles the history of an urban university writing program and its attempt to develop politically progressive literacy partnerships with the surrounding community while having to work within and against a traditional educational and cultural landscape. He details the experience of Temple Universitys New City Writing program from its beginning as a small institute with one program at a local public school to a multifaceted organization, supported by large multiyear grants and  establishing partnerships across the diverse neighborhoods of Philadelphia. The author  describes classrooms where the community takes a seat and becomes part of the conversationa conversation that readers of Gravyland share through the inclusion of a selection of passages produced by community writers published by New City Community Press. <br><br>While Parks celebrates classroom success in generating knowledge through dialogue with the larger community, he also highlights many of the obstacles the organizers of the New City Writing program faced. The author shows that writing alliances between universities and communities are possible, but they must take into account the institutional, economic, and political pressures that accompany such partnerships. Blending the theoretical and practical lessons learned, Parks elucidates New City Writings effort to offer a new model of education, one in which the voice of the professor must share space with the voices of the community, and one in which students come to understand that the right to sit in a classroom is the result not just of nationalist war but of peaceful civil disobedience, of community struggles to gain self-recognition, and of collective efforts to seek social justice.</p>",
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