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Freedom in amina wadud's Tawḥīdic Hermeneutics and Mouhanad Khorchide's Theology of Mercy 阿米娜·瓦杜德Tawḥīdic诠释学中的自由与穆哈纳德·霍尔奇德《慈悲神学》中的自由
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-03 DOI: 10.1080/09596410.2021.1914405
Katharina Völker
ABSTRACT Western Islamology often regards liberal Islamic intellectuals as the exotics among the exotics. However, contemporary freethinkers from within academia employ concepts already prominent among the first generation of postcolonial Muslim emancipators, and they also refer to philosophical thought not only from the Islamic heritage but also from other traditions. In the following description and comparison of amina wadud and Mouhanad Khorchide, we trace their ideas on hermeneutics and freedom. With an individual confessional outlook on a cosmopolitan and essentially humanistic Islam, both authors provide authentic versions of a profoundly anthropocentric faith. Their aim is to do justice to the dynamism of life by actively safeguarding Islam's relevance for today. It is time to give these alternative voices the weight they deserve within the rich landscapes of Islamic philosophies.
西方伊斯兰学常常把自由派伊斯兰知识分子视为异域中的异域。然而,来自学术界的当代自由思想家采用了在第一代后殖民穆斯林解放者中已经很突出的概念,他们也引用了来自伊斯兰遗产和其他传统的哲学思想。在对阿米娜·瓦杜德和穆哈纳德·霍尔奇德的描述和比较中,我们追溯了他们关于解释学和自由的思想。对于世界主义和本质上的人道主义伊斯兰教,两位作者都提供了一个真实版本的深刻的人类中心主义信仰。他们的目标是通过积极维护伊斯兰教与今天的相关性来公正地对待生命的活力。现在是时候在伊斯兰哲学的丰富图景中给予这些不同的声音应有的份量了。
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引用次数: 2
A Comparative History of Catholic and Ašʿarī Theologies of Truth and Salvation 天主教和阿斯阿尔教派的真理和救恩神学的比较历史
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-03 DOI: 10.1080/09596410.2021.1950408
John Renard
In the larger field of religious studies, cross-traditional comparison of hard-core systematic or ‘doctrinal’ creedal formularies as a sub-discipline is still in its infancy. Broad mono-traditional explorations of Christian theological themes have been widely available for generations, while Islamic counterparts have remained relatively scarce until quite recently. One can virtually count on one’s fingers explicit and academically substantial comparisons of parallel Christian and Muslim theological concerns. Among such rarities is a collaboration by James A. Bill and John Alden Williams in Roman Catholics and Shiʿi Muslims. David Thomas also offered a rich variation on the theme of implied comparison in his Christian Doctrines in Islamic Theology. The present volume is a worthy entry into this field of inquiry. Mohammed Gamal Abdelnour’s educational background includes important experience of work at Cairo’s venerable Al-Azhar as well as at Durham University’s Department of Theology. He begins his study by situating it in the context of previous Christian and Muslim contributions to the theology of religions (and its three-fold typology – exclusivism, inclusivism, pluralism), and further qualifies his approach as a contribution to the emergent sub-discipline of comparative theology, as he proposes a synthesis of methods articulated by Francis Clooney, Robert Neville and Keith Ward. He retains the triple typology as a structural/heuristic ingredient throughout the book. Abdelnour clearly lays out his six goals: focus on theological schools rather than individual theologians; keep a clear distinction between soteriology and epistemology by separating the assumption of others’ possible salvation from acknowledging others’ truth claims; connect present to past by drawing a thread from earliest to most recent times; ask whether claims of two major ‘schools’ (Ashʿarite and Roman Catholic) lead to kindred conclusions; and supply the need for non-Christian broad-canvas studies of theology. His breakdown of essential methodological concerns is excellent, digging forthrightly into historically nettlesome problems and potential dialogue-assassins. I have poked around for possible lacunae in this regard but found none. Abdelnour has organized this expansive exploration clearly and convincingly into three parts, each covering a historical period, with separate chapters for the two traditions in each: Formative (Catholicism 100–700; Ashʿarism 900–1111) Middle (Catholicism 700–1750; Ashʿarism 1111 [death of al-Ghazali]–1850); and Modern (Catholicism 1750–1965 [as Vatican II ends]; Ashʿarism 1870–1978). Each chapter is further divided (generally) into discrete segments on epistemology and soteriology. Each of the three main parts surveys the contributions of major theologians from both traditions. Featured ‘early’ figures include Augustine (with briefer attention to half a dozen Greek and Latin Fathers), and al-Ashʿari himself along with major Ashʿarite figures
在更大的宗教研究领域,对核心系统或“教义”信条公式的跨传统比较作为一门子学科仍处于起步阶段。广泛的单一传统的基督教神学主题的探索已经广泛地提供了几代人,而伊斯兰教的对应物一直相对稀少,直到最近。人们几乎可以用手指数出明确的和学术上实质性的基督教和穆斯林神学问题的比较。詹姆斯·a·比尔(James a . Bill)和约翰·奥尔登·威廉姆斯(John Alden Williams)就罗马天主教徒和什叶派穆斯林进行了合作。大卫·托马斯在他的《伊斯兰神学中的基督教教义》中也提供了关于隐含比较主题的丰富变体。本卷是进入这个研究领域的一个有价值的入口。Mohammed Gamal Abdelnour的教育背景包括在开罗古老的爱资哈尔大学和杜伦大学神学系工作的重要经历。他首先将其置于基督教和穆斯林对宗教神学的贡献(及其三种类型——排他主义、包容主义、多元主义)的背景下进行研究,并进一步将他的方法限定为对新兴的比较神学分支学科的贡献,因为他提出了弗朗西斯·克鲁尼、罗伯特·内维尔和基思·沃德所阐述的方法的综合。他在整本书中保留了三重类型学作为结构/启发式成分。Abdelnour清楚地列出了他的六个目标:关注神学院而不是个别神学家;通过将他人可能得救的假设与承认他人的真理主张分开,明确区分救赎论和认识论;用一条从最早到最近的线把现在和过去连接起来;询问两大“学派”(阿什·阿里特和罗马天主教)的主张是否会得出相似的结论;并提供非基督教广泛的神学研究的需要。他对基本方法论问题的分析非常出色,直率地挖掘了历史上棘手的问题和潜在的对话杀手。我已经在这方面寻找了可能的漏洞,但没有发现任何漏洞。Abdelnour将这一广泛的探索清晰而令人信服地分为三个部分,每个部分涵盖一个历史时期,每个部分分别为两种传统提供单独的章节:形成时期(天主教100-700;中世纪(天主教700-1750;1111年[al-Ghazali之死]-1850年);和现代(天主教1750-1965年[梵蒂冈第二次会议结束];灰ʿarism 1870 - 1978)。每章进一步分为(一般)离散的认识论和救赎论部分。三个主要部分中的每一部分都调查了来自两个传统的主要神学家的贡献。特色的“早期”人物包括奥古斯丁(对六位希腊和拉丁教父的简短关注),al-Ash - ari本人以及后代的主要Ash - ari人物。中期的重点是阿奎那和可以说是最著名的阿什阿里派,Abu Hamid al-Ghazali。现代时期的基督教典范包括路易斯·马西尼翁和卡尔·拉纳,特别是与梵蒂冈第二次最广泛的文件有关,而“现代主义者”穆罕默德·阿卜杜拉和爱资哈尔的两位著名谢赫,稍微“不那么自由”的穆罕默德·沙尔图特和阿卜杜拉·哈利姆·马哈茂德,代表了20世纪的穆斯林方法。Abdelnour提供的最值得注意的服务之一,是对他所有的署名贡献者,无论是基督徒还是穆斯林,都非常公平地对待
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引用次数: 0
Gender, Identity and Conversion: A Comparison of Male and Female Converts to Islam in Australia 性别、身份与皈依:澳大利亚皈依伊斯兰教的男女比较
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-03 DOI: 10.1080/09596410.2021.1960694
P. Mitchell, Jessica Mamone, Halim Rane
ABSTRACT Over the past several decades, the phenomenon of conversion to Islam in Western societies has received a significant amount of attention, both in academia and in the mass media. Much of this attention has focused on the motives and experiences of female converts, a likely result of suggestions that higher numbers of Western women than men are converting to Islam, as well as pervasive views of Islam as a religion that mistreats women. Yet despite this fixation on conversion and gender, understanding of the compared experiences of male and female converts remains limited. This article seeks to address this key gap in the existing literature by examining the differences and commonalities in the experiences, beliefs and identities of male and female converts to Islam in Australia. It is hoped that this research will contribute to a greater understanding of the complex relationships between gender, conversion and identity, while encouraging further research in this area.
在过去的几十年里,西方社会皈依伊斯兰教的现象受到了学术界和大众媒体的极大关注。大部分的注意力都集中在女性皈依者的动机和经历上,这可能是由于皈依伊斯兰教的西方女性人数多于男性,以及普遍认为伊斯兰教是一种虐待女性的宗教。然而,尽管这种对皈依和性别的执着,对男性和女性皈依者的比较经历的理解仍然有限。本文试图通过研究澳大利亚皈依伊斯兰教的男性和女性在经历、信仰和身份方面的差异和共同点,来解决现有文献中的这一关键差距。希望这项研究将有助于更好地理解性别、转换和身份之间的复杂关系,同时鼓励在这一领域的进一步研究。
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引用次数: 2
‘Keeping Faith’: An Exploration of Welsh Muslim Identity “保持信仰”:威尔士穆斯林身份的探索
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-06-11 DOI: 10.1080/09596410.2021.1934292
S. Gilliat‐Ray
ABSTRACT This article contributes to research about Muslim communities in Wales by exploring some of the ways in which Muslims identify with Wales and have brought their faith and traditions into conversation with Welsh cultural, religious and civic life. This occurs through strategic use of the Welsh language, especially on occasions that ‘celebrate the nation’, recognition and identification with features of the landscape and geography of Wales, and the continuity of leadership of Muslim communities. In addition, the vibrancy of Welsh Muslim institutions suggests that they have a significant role to play in the contemporary religious landscape of Wales. I suggest that they are responsible for sustaining some of the characteristic features of historic Welsh religious culture, in a context where the main denominations of the Christian churches are struggling to maintain active congregations. The energy and activism of Welsh Muslims suggests that they are taking on some responsibility for ‘keeping faith’ in Wales and creating new post-secular spaces and practices in the urban public sphere that engage in a dialogical and reflexive relationship with aspects of Welsh tradition.
本文通过探索穆斯林认同威尔士的一些方式,并将他们的信仰和传统带入威尔士文化、宗教和公民生活的对话,有助于研究威尔士的穆斯林社区。这是通过战略性地使用威尔士语来实现的,特别是在“庆祝国家”的场合,对威尔士景观和地理特征的承认和认同,以及穆斯林社区领导的连续性。此外,威尔士穆斯林机构的活力表明,他们在威尔士当代宗教景观中发挥着重要作用。我认为他们有责任维持威尔士历史宗教文化的一些特征,在基督教会的主要教派都在努力维持活跃的会众的背景下。威尔士穆斯林的活力和行动主义表明,他们正在承担一些责任,在威尔士“保持信仰”,并在城市公共领域创造新的后世俗空间和实践,与威尔士传统的各个方面建立对话和反思关系。
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引用次数: 0
From Obscurity to Authority: The Changing Reception of Ibn Qayyim al-Jawziyya’s Aḥkām ahl al-dhimma from the Eighth/Fourteenth to the Fifteenth/Twenty-first Century 从默默无闻到权威:从8 / 14世纪到15 / 21世纪伊本·加伊姆·贾兹耶亚的《Aḥkām ahl al-dhimma》的接受变化
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-06-07 DOI: 10.1080/09596410.2021.1912271
A. Bosanquet
ABSTRACT This article reviews the changing reception of Ibn Qayyim al-Jawziyya’s (d. 751/1350) Aḥkām ahl al-dhimma between the fourteenth century and modern times. I argue that the book had little influence on legal discourse about Christian and Jewish subjects under Muslim rule when it was written and during the following centuries. However, after the publication of a printed edition in 1961 and particularly from the 1990s, Aḥkām ahl al-dhimma has become an important resource for discussions of non-Muslim minorities in a Muslim state. I attribute the altered reception to a number of factors, including the now changed status of the author and the Ḥanbalite school to which he belonged, and the new relationship between the character of the book and the expectations of its readers. Consideration of the trajectory of Aḥkām ahl al-dhimma from the fourteenth to the twenty-first century is revealing for the insights that it offers into the changing status of Ibn al-Qayyim and the Ḥanbalite legal tradition, and the approach to non-Muslim subjecthood in Islamic legal discourse. It should also encourage caution when using this book as a source for understanding the social or legal history of relations between Muslims and non-Muslims in the fourteenth century.
摘要:本文回顾了14世纪到现代伊本·加伊姆·贾兹亚(公元751/1350年)Aḥkām ahl al-dhimma的变化。我认为,这本书在成书时以及随后的几个世纪里,对穆斯林统治下的基督教和犹太教主题的法律论述几乎没有影响。然而,在1961年印刷版出版后,特别是从1990年代开始,Aḥkām ahl al-dhimma已成为讨论穆斯林国家非穆斯林少数民族的重要资源。我认为人们对这本书的看法发生了改变,原因有很多,包括作者的地位和他所属的Ḥanbalite学派的改变,以及这本书的特点和读者期望之间的新关系。对Aḥkām ahl al-dhimma从14世纪到21世纪的发展轨迹进行考察,有助于我们了解伊本·盖伊姆和Ḥanbalite法律传统的地位变化,以及伊斯兰法律话语中对待非穆斯林主体性的方式。在使用这本书作为理解14世纪穆斯林和非穆斯林之间关系的社会或法律历史的来源时,也应该鼓励谨慎。
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引用次数: 2
From the ‘New Country’ to the Holy Land: Two Norwegian-American Pilgrims’ Encounters in the Middle East 从“新国家”到圣地:两个挪威裔美国朝圣者在中东的相遇
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-04-08 DOI: 10.1080/09596410.2021.1907068
I. Nitter
ABSTRACT The nineteenth century saw a massive surge, in both the United States and Europe, of travel literature about journeys to the Holy Land. This corpus included travelogues of both pilgrims and explorers but the two travelogues that are the objects of study in this article are quite unique. They were written by Norwegian-American Lutheran travellers who chose to write and publish books about their travels in Norwegian in the US. Thus, the accounts of Nehemias Tjernagel (1868–1958) and Ola Johann Særvold (1867–1937) are hybrid cultural productions that emerged at the intersection of a migratory flow that linked Norway, the US and the eastern Mediterranean. As a result, the analysis of the accounts offers a new take on American Orientalism that considers the religious, social and political contexts from which the authors came. Although they both have similar cultural and religious backgrounds, their views on people in the Holy Land, and particularly their views regarding Muslims and Jews, are distinct from one another.
19世纪,描写圣地之旅的旅游文学在美国和欧洲掀起了一股热潮。这个语料库包括了朝圣者和探险家的游记,但本文研究的这两本游记都是非常独特的。它们是由挪威裔美国路德会旅行者写的,他们选择用挪威语在美国撰写和出版他们的旅行书籍。因此,Nehemias Tjernagel(1868-1958)和Ola Johann Særvold(1867-1937)的叙述是混合文化产物,出现在连接挪威、美国和地中海东部的移民流的交汇处。因此,对这些叙述的分析提供了一种新的看待美国东方主义的视角,它考虑了作者所来自的宗教、社会和政治背景。虽然他们都有相似的文化和宗教背景,但他们对圣地人民的看法,特别是对穆斯林和犹太人的看法却截然不同。
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引用次数: 0
Muslim Preaching in the Middle East and Beyond: Historical and Contemporary Case Studies 穆斯林在中东及其他地区的布道:历史和当代案例研究
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-04-03 DOI: 10.1080/09596410.2021.1911447
A. Belhaj
and their occasional self-contradiction (as on polygamy), are an important complement to Shaham’s depiction of al-Qaradawi’s views. The benefit to reading these clearly argued and well-evidenced books together, which those interested in modern fatwas should do, is precisely the interplay of convergence and divergence. We are reminded by Larsen how much local context matters; we are reminded by Shaham of al-Qaradawi’s global influence. Larsen shows that fatwas are social documents, shaped by audience questions and expectations; Shaham shows that they are legal ones, shaped by jurisprudential method, precedent and commitments. While accessible in its language and organization, Rethinking Islamic Legal Modernism will primarily be of interest to specialists in Islamic law or perhaps contemporary Muslim thought. The more ambitious How Muftis Think is likewise useful for specialists, engaging scholarly debates about maqāsịd and fatwa-giving, but will also appeal to broader audiences, including students and scholars of Muslims in Europe and of gender and Islam. As I feel compelled to do whenever I review books by Brill, I note the prohibitive price tag: only libraries can afford them. In the case of Larsen’s book in particular, that is a shame as the book could be assigned for courses on Islamic law as well as contemporary Muslim life; for those who would like to assign a fair-use portion, I would recommend Chapters 3, 4 and/or 5 as accessible introductions to modern fatwa-giving. Finally, as my current research investigates how women as historical agents and as authors of scholarly work tend to be overlooked and under-cited, I want to say a word about those dynamics here. Shaham’s book, by defining its scope narrowly and mostly engaging the secondary literature on al-Qaradawi specifically and usụ̄l al-fiqh broadly, ignores vibrant bodies of work on, for example, assisted reproduction, Islamic bioethics, and gender and law. There is barely any engagement with women’s literature on Qur’an, tafsīr or intermarriage. In addition, Shaham tends to credit male scholars in the body of the work and others only in the notes. While there are exceptions, as with Felicitas Opwis’s work on masḷaḥa, the pattern largely holds. For instance, Bettina Graf’s articles about al-Qaradawi and his thought are relegated to the footnotes. As usual, those not named in the text are also excluded from the index. Of course, insofar as muftis remain mostly male, the focus of these studies on male-authored texts and male-dominated institutions is unavoidable.
以及他们偶尔的自我矛盾(如一夫多妻制),是沙哈姆对卡拉达维观点的描述的重要补充。那些对现代伊斯兰教令感兴趣的人应该这样做,将这些论证清晰、证据充分的书籍放在一起阅读的好处,恰恰是趋同与分歧的相互作用。拉森提醒我们,当地环境有多重要;沙哈姆让我们想起了卡拉达维的全球影响力。拉森指出,教令是一种社会文件,由观众的问题和期望形成;Shaham认为它们是由法理方法、先例和承诺所形成的法律属性。《重新思考伊斯兰法律现代主义》在其语言和组织上都很容易理解,它将主要引起伊斯兰法律或当代穆斯林思想专家的兴趣。更宏大的《穆夫提人如何思考》对专家们同样有用,它参与了关于maqāsịd和发布法特瓦的学术辩论,但也将吸引更广泛的受众,包括研究欧洲穆斯林以及性别和伊斯兰教的学生和学者。每当我评论布里尔的书时,我都觉得不得不这样做,我注意到它令人望而却步的价格标签:只有图书馆才能负担得起。就拉森的书而言,这是一种耻辱,因为这本书可以作为伊斯兰教法和当代穆斯林生活的课程;对于那些想要分配合理使用部分的人,我将推荐第3章、第4章和/或第5章,作为现代法特瓦颁布的简单介绍。最后,由于我目前的研究是调查女性作为历史代理人和学术著作作者是如何被忽视和被低估的,我想在这里就这些动态说几句。沙厄姆的书将其范围界定得很窄,主要是针对卡拉达维的二手文献,而广泛地涉及乌斯维·伊尔·菲格格,忽略了辅助生殖、伊斯兰生物伦理、性别和法律等领域的活跃研究。几乎没有任何关于古兰经、塔夫斯基或异族通婚的女性文学作品。此外,沙厄姆倾向于把男性学者的功劳写在作品的主体上,而把其他人的功劳只写在笔记上。虽然也有例外,比如Felicitas Opwis在masḷaḥa上的工作,但这种模式在很大程度上是成立的。例如,Bettina Graf关于al-Qaradawi及其思想的文章被降级为脚注。像往常一样,那些没有在文本中命名的也被排除在索引之外。当然,只要穆夫提仍然主要是男性,这些研究的重点是男性撰写的文本和男性主导的机构是不可避免的。
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引用次数: 2
Arab-Islamic or Greek Dialectics? Revisiting the Origins and Development of Jadal 阿拉伯-伊斯兰辩证法还是希腊辩证法?重新审视贾达尔的起源和发展
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-04-03 DOI: 10.1080/09596410.2021.1904692
Mohammad Syifa Amin Widigdo
ABSTRACT This article presents a survey of the development of the theory and practice of jadal (disputation, dialectics) and, more importantly, examines various accounts of jadal development by addressing the issue of its origins and the extent of Greek influence on its formation and advancement. The main argument set out in this article is that dialectical practices in pre-Islamic Arabia, early Islamic tradition and qur’anic discourse, as well as Greek dialectical scholarship, have contributed significantly to the formation and development of jadal theory. If the Arab-Islamic sources provide Arab-Islamic jadal raw materials, the Greek sources shape the structural and systematic formation for the fully systematized theory of jadal in Islamic scholarship. This description of Arab-Islamic and Greek contributions to the advancement of jadal theory in the medieval period challenges the current understanding. Jadal as a dialectical art is neither solely Islamic nor solely Greek, as some scholars maintain. Rather, both have played distinct roles and contributed to its development.
本文介绍了jadal(辩论,辩证法)的理论和实践的发展概况,更重要的是,通过解决其起源问题和希腊对其形成和发展的影响程度,研究了jadal发展的各种说法。本文提出的主要论点是,前伊斯兰阿拉伯的辩证实践、早期伊斯兰传统和古兰经话语以及希腊辩证学术对jadal理论的形成和发展做出了重大贡献。如果说阿拉伯-伊斯兰文献提供了阿拉伯-伊斯兰jadal的原始材料,那么希腊文献则为伊斯兰学术中完全系统化的jadal理论塑造了结构和系统的形成。这种对阿拉伯-伊斯兰和希腊在中世纪时期对jadal理论进步的贡献的描述挑战了当前的理解。一些学者认为,作为一种辩证艺术,Jadal既不完全是伊斯兰的,也不完全是希腊的。相反,两者都发挥了不同的作用,并为其发展做出了贡献。
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引用次数: 1
How Muftis Think: Islamic Legal Thought and Muslim Women in Western Europe; Rethinking Islamic Legal Modernism: The Teaching of Yusuf al-Qaradawi 穆夫提人如何思考:西欧伊斯兰法律思想与穆斯林妇女伊斯兰法律现代主义的再思考:优素福·卡拉达维的教学
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-04-03 DOI: 10.1080/09596410.2021.1904619
Kecia Ali
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引用次数: 1
Knowledge, Authority and Change in Islamic Societies: Studies in Honor of Dale F. Eickelman 伊斯兰社会的知识、权威与变革:戴尔·f·埃克尔曼荣誉研究
IF 0.6 2区 哲学 Q1 Arts and Humanities Pub Date : 2021-04-03 DOI: 10.1080/09596410.2021.1930759
T. Sunier
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引用次数: 1
期刊
Islam and Christian-Muslim Relations
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