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Religious Hatred: Prejudice, Islamophobia and Antisemitism in Global Context 宗教仇恨:全球背景下的偏见、伊斯兰恐惧症和反犹太主义
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-05-03 DOI: 10.1080/09596410.2022.2066302
Douglas Pratt
not limited to religious considerations. Her analysis of how ‘Islamic fashion’ is promoted in light of capitalist consumerism is thought-provoking, but she disappoints with her recurring simplifications and essentialization, her idealization of ‘Western styles’, and her biased judgements of the Iranian context, monolithically juxtaposing an oppressive religio-political regime with ‘youth and urban Iranians’ (410), who are allegedly in favour of ‘Western’ liberalism. Kayla Renée Wheeler’s chapter on constructing the ‘proper’ representation of how Muslim women dress is far more convincing. Through a feminist critical discourse analysis, she discusses the multilayered functions of the four biggest Muslim-owned fashion industries’ advertisements, which create racialized types of the ‘ideal Muslim woman’. Shabana Mir inspects the situation of Muslim women in — as she argues — aggressively laïcist and structurally anti-Muslim France. This vivid, enriching, and at times cynical feminist critique of secular body politics peruses social constructions of Muslim women’s body practices, especially sartorial modesty. Kristian Petersen’s superb chapter exceeds the ‘examination of the cinematic lives of Muslim women, as both images and image makers’ (458), focusing on the transnational, intercultural, interzonal transformative aspects of South Asian and other Muslim female filmmaking. Much of the substance of Megan Goodwin’s chapter on gendered anti-Muslim resentments is discussed in preceding chapters. Her analysis of American anti-Muslim hostility, white supremacy, and their gendered dimensions is particularly informative and an appropriate conclusion to this anthology, with its strong focus on North America.
不限于宗教方面的考虑。她对“伊斯兰时尚”如何在资本主义消费主义的背景下被推广的分析发人深省,但她反复出现的简单化和本质化,她对“西方风格”的理想化,以及她对伊朗环境的偏见判断令人失望,她将一个压迫性的宗教政治政权与“伊朗青年和城市”(410)并放在一起,后者被认为是支持“西方”自由主义的。凯拉?惠勒(Kayla ren e Wheeler)关于如何构建穆斯林女性着装的“恰当”表现的那一章要有说服力得多。通过女性主义的批评话语分析,她讨论了四大穆斯林时尚产业广告的多层次功能,这些广告创造了“理想的穆斯林女性”的种族化类型。Shabana Mir考察了穆斯林妇女在她所主张的极端laïcist和结构上反穆斯林的法国的处境。这本生动、丰富、时而愤世嫉俗的女性主义对世俗身体政治的批判细读了穆斯林女性身体实践的社会建构,尤其是着装上的谦逊。克里斯蒂安·彼得森(Kristian Petersen)的精彩章节超越了“对穆斯林女性电影生活的考察,既是形象又是形象创造者”(458),重点关注南亚和其他穆斯林女性电影制作的跨国、跨文化、跨地区变革方面。梅根·古德温(Megan Goodwin)关于性别反穆斯林怨恨的那一章的大部分内容在前几章中已经讨论过了。她对美国人的反穆斯林敌意、白人至上主义及其性别维度的分析尤其翔实,是这本以北美为重点的选集的恰当结论。
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引用次数: 2
The Horizons of Being: The Metaphysics of Ibn al-ʿArabī in the Muqaddimat al-Qayṣarī 存在的视界:《穆卡迪马特》中伊本·阿拉伯文的形而上学al-Qayṣarī
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-05-03 DOI: 10.1080/09596410.2022.2069363
A. M. Oaks Takács
Content and substance can be highly variable even when parallel dynamics are at play. The final section takes the discussion of prejudice beyond the Western sphere, dealing in Chapter 8 with the phenomenon of Islamic antisemitism and the Palestine–Israel conflict. Although there is a historical trajectory to Muslim antipathy toward Jews and Judaism, modern Islamic or, perhaps more accurately, Islamist antisemitism is more a product of ‘colonial and Nazi influences’ (149) and a legacy of political Islamist ideologues such as Syed Qutb (1906–1966). Hedges concludes that Muslims whose worldview is framed by Islamic antisemitism pose, arguably, ‘today’s greatest threat to Jews globally’ and that this worldview ‘belies more than a millennia [sic] of history in which Jews and Muslims have, in general, lived amicably side by side, often seeing Christians as a threat against them both’ (164). Chapter 9 examines Islamophobia in the Buddhist world, focussing on examples of ultranationalist and ‘fundamentalist’ Buddhism. This chapter includes a useful review of the theme of violence and war in relation to Buddhism and of the history of relations between Islam and Buddhism. It then focuses on two recent cases of Buddhist Islamophobia in action: Sri Lanka and Myanmar. As ever, the situations and contributing factors are complex, but the bottom line is that Muslims and Islam are perceived as a threatening ‘other’, and so become the subjects of threat and prejudicially motivated enmity. In Chapter 10, the focus shifts to the context of Hindu India and hatred stoked against Muslims, courtesy of their radicalized othering by the Hindutva ultra religio-nationalist movement currently dominant in Indian life and politics. The fourth section concludes with an Interlude discussing the possibility of regulating religious hatred. As mentioned above, the book ends with an epilogue that explores the subject of dialogue, civil rights and peacebuilding. This is a kind of antidote to the book’s understandably relentless negativity. Hedges has tackled an important and difficult subject. My only criticisms are that the text is, at points, somewhat dense and often, but not always, relatively superficial. But these faults are almost to be expected in a book as ambitious as this one, given its size. In the end, they do not detract from its value, which is to introduce, discuss and stimulate reflection on and engagement with the vexed contemporary challenge of religious prejudice and hatred.
内容和实质可以是高度可变的,即使是在并行动态的情况下。最后一部分讨论了西方世界之外的偏见,在第8章中讨论了伊斯兰反犹主义和巴以冲突的现象。尽管穆斯林对犹太人和犹太教的反感有历史的轨迹,但现代伊斯兰教,或者更准确地说,伊斯兰教的反犹主义更多的是“殖民和纳粹影响”的产物(149),也是赛义德·库特布(Syed Qutb, 1906-1966)等伊斯兰教政治思想家的遗产。赫奇斯的结论是,穆斯林的世界观被伊斯兰反犹主义所框框,可以说,“今天对全球犹太人构成了最大的威胁”,这种世界观“掩盖了一千多年的历史(原文如此),在这段历史中,犹太人和穆斯林通常和睦相处,经常把基督徒视为对他们双方的威胁”(164)。第9章考察了佛教世界中的伊斯兰恐惧症,重点是极端民族主义和“原教旨主义”佛教的例子。本章对暴力和战争与佛教的关系以及伊斯兰教和佛教之间的关系史进行了有益的回顾。然后,它关注了最近发生的两个佛教伊斯兰恐惧症的案例:斯里兰卡和缅甸。与以往一样,情况和促成因素是复杂的,但底线是穆斯林和伊斯兰教被视为具有威胁性的“他者”,因此成为威胁和偏见动机敌意的对象。在第10章中,重点转移到印度教印度的背景和对穆斯林的仇恨,由于他们的激进化,印度教极端宗教民族主义运动目前在印度的生活和政治中占主导地位。第四部分以一段讨论调节宗教仇恨的可能性的插曲结束。如上所述,本书以结束语结尾,探讨了对话、公民权利和建设和平的主题。这是对书中可以理解的无情的消极情绪的一种解药。对冲基金处理了一个重要而困难的问题。我唯一的批评是,这本书在某些地方有些密集,而且往往(但不总是)相对肤浅。但考虑到这本书的规模,这些缺点几乎是意料之中的。最后,他们不会减损其价值,即介绍,讨论和激发对宗教偏见和仇恨的当代挑战的反思和参与。
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引用次数: 2
RETRACTED ARTICLE: Statement of Retraction 撤回的文章:撤回声明
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2021.1945751
Ma'en Omoush, M. Sinibaldi
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引用次数: 0
Is the Subject the Locus of Muslim Ethics? Relocating the Ethics of Tithing in the Transnational Shi‘i Community 主体是穆斯林伦理的中心吗?跨国什叶派社区什一伦理的重新定位
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2022.2074625
Samuel D. Blanch
ABSTRACT This article offers a critique of the descriptive power of subjectivity in studies of contemporary Muslim ethics. After Saba Mahmood and others, subjectivity has become perhaps the dominant analytical tool for the description of the ethical qualities of modern religious life. It is responsive to both the reflexivity held to be newly characteristic of modernity, and to the need to allow for the sheer diversity of modern religious life. However, through a multisite ethnographic study of the Shi‘i Muslim khums, an obligatory 20% ‘tithe’ or tax on annual income, the article argues that approaches to ethics in terms of subjectivity have been insufficiently attentive to the ethical gravity of the thing itself. The special characteristics of khums payment, administration and disbursement between fieldsites in Australia and Iran, serve to foreground issues neglected in a literature that has focused almost entirely on a Sunni ‘orthopraxy’. Methodologically, the article argues for a greater attentiveness to the materiality of the things of ethics and, conceptually, for a shift towards relations between persons and things as the locus of ethical investigation.
本文对当代穆斯林伦理研究中主体性的描述力量进行了批判。在萨巴·马哈茂德和其他人之后,主观性可能已经成为描述现代宗教生活伦理品质的主要分析工具。它既回应了现代性新特征的反身性,也回应了允许现代宗教生活纯粹多样性的需要。然而,通过对什叶派穆斯林khums的多地点民族志研究,一种强制性的20%的“什一税”或年收入税,文章认为,在主观性方面的伦理学方法对事物本身的伦理严肃性关注不足。在澳大利亚和伊朗的实地站点之间,khums支付、管理和支付的特殊特征,有助于突出在几乎完全集中在逊尼派“正极”的文献中被忽视的问题。在方法上,本文主张对伦理事物的物质性给予更多的关注,在概念上,将人与事物之间的关系转变为伦理调查的中心。
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引用次数: 0
Negotiating the Religious in Contemporary Everyday Life in the ‘Islamic World’ 谈“伊斯兰世界”当代日常生活中的宗教问题
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2022.2061785
A. Belhaj
different geographical locations. Chapter 9 (222–46) considers the Syrian Salafi armed group Aḥrār al-Shām. Here, Jérôme Drevon describes the group’s emergence, internal structure and role in the Syrian conflict. He shows how the armed group transformed itself and became politicized by putting forward realistic political objectives and engaging with other opposition groups and foreign states to reach the objectives. In Chapter 10 (247–71), Belal Shobaki examines the emergence of Salafi jihadism in Palestine. He argues that it is the result of the widening gap between Hamas’s original discourse and its new political discourse after taking part in the political process. Becoming aware of the inconsistencies, some members joined the Salafi-jihadi camp, which they find consistent with their religious and intellectual upbringing. The decline of the Muslim Brotherhood and some other factors also contributed to the emergence of Salafi daʿwa in Palestine. For the international community, there is no difference between the two, but adopting jurisprudence in their interpretation of religious texts makes Hamas different from the Salafi-jihadists, who read these texts literally. Again, for Hamas the only enemy is Israel, but for the Salafi-jihadists the enemy is everyone who disagrees with them. In the concluding chapter (272–86), ItzchakWeismann tries to pull together the issues discussed in the previous chapters and place them within the larger context. He deduces that the opening up of Saudi Arabia is the most influential factor in the evolution of Salafism. In general, the book brings the theoretical and practical diversification within the Salafi camp to the reader’s attention. It seems that the history of Salafism, particularly jihadi Salafism, is being re-written, and the reader must be carefully aware about the apologetic and propagandist outputs.
不同的地理位置。第9章(222-46)审议了叙利亚萨拉菲武装团体Aḥrār al-Shām。在这里,Jérôme Drevon描述了该组织的出现、内部结构和在叙利亚冲突中的作用。他展示了该武装组织如何通过提出现实的政治目标,并与其他反对派团体和外国进行接触来实现这些目标,从而转变自己并变得政治化。在第10章(247-71),Belal Shobaki考察了巴勒斯坦萨拉菲圣战主义的出现。他认为,这是哈马斯参与政治进程后,原来的话语和新的政治话语之间差距扩大的结果。意识到这种矛盾之后,一些成员加入了萨拉菲-圣战阵营,他们认为这与他们的宗教和智力教育是一致的。穆斯林兄弟会的衰落和其他一些因素也促成了巴勒斯坦萨拉菲派的出现。对于国际社会来说,两者之间没有区别,但在解释宗教文本时采用法理学使哈马斯与萨拉菲圣战分子不同,后者从字面上理解这些文本。同样,对哈马斯来说,唯一的敌人是以色列,但对萨拉菲圣战分子来说,敌人是所有不同意他们的人。在最后一章(272-86)中,ItzchakWeismann试图将前几章讨论的问题整合在一起,并将它们置于更大的背景中。他推断沙特阿拉伯的对外开放是萨拉菲主义演变的最重要因素。总的来说,这本书把萨拉菲阵营的理论和实践的多样化引起了读者的注意。萨拉菲主义的历史,尤其是圣战萨拉菲主义的历史,似乎正在被重写,读者必须小心翼翼地意识到这些道歉和宣传的结果。
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引用次数: 0
Leaving the Muslim Brotherhood: Self, Society and the State 离开穆斯林兄弟会:自我、社会和国家
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2022.2061786
Muammer İskenderoğlu
community (after all, Islam is a religion and religions are binding sacred narratives). Nevertheless, belonging and bonding are shaped by other elements – linguistic, regional, ethnic, local, customary, etc. – which makes many believe that the religious element can be discarded or ignored in a logic of ‘either or’. Most probably, this logic can be predicated on a secular bias: some believe that one is either religious or not and that religious experience stands in opposition to established religion. And so, the dichotomy between tradition and daily experience is a false one in most cases because both the self and the community are formed by both traditions and daily experiences. Launay refers to daily practices as an index of religiosity. Traditions can also be indices of daily experience (traditions emerged as practices of individuals and communities; dīn, sunna and sharīʿa all mean the straight path one should follow). Nonetheless, other elements such as language or ethnicity can play the same role as Islam in the formation of the self and the community. Consequently, private religious lives are connected to established religion in the same way as one is bonded to community, language and ethnicity. One can go around it, transgress at one’s own risk or adapt to it. Institutional Islam and traditions are source material that individuals play with while also being shaped by them. Perhaps that is why daily Islam looks stubbornly conservative and attached to tradition while at the same time being creative in playing with it.
(毕竟,伊斯兰教是一种宗教,而宗教是具有约束力的神圣叙述)。然而,归属和纽带是由其他因素塑造的——语言、地区、民族、地方、习俗等——这使得许多人认为,在“非此即彼”的逻辑下,宗教因素可以被丢弃或忽略。最有可能的是,这种逻辑可以建立在世俗偏见的基础上:有些人认为一个人要么信教,要么不信教,宗教经验与既定宗教是对立的。因此,传统和日常经验的二分法在大多数情况下是错误的,因为自我和社区都是由传统和日常经验形成的。Launay将日常实践作为宗教虔诚度的指标。传统也可以是日常经验的指标(传统作为个人和社区的实践而出现;d ā n, sunna和shari ā a都是指人们应该走的直路)。尽管如此,语言或种族等其他因素在形成自我和社区方面可以发挥与伊斯兰教相同的作用。因此,个人的宗教生活与国教有联系,就像一个人与社区、语言和种族有联系一样。人们可以绕开它,自担风险地越界,也可以适应它。制度伊斯兰教和传统是个人玩的素材,同时也被他们塑造。也许这就是为什么日常的伊斯兰教看起来顽固地保守,依附于传统,同时又创造性地玩弄传统。
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引用次数: 0
Investigating a Controversial Islamic Apocalyptic Figure: The Dajjāl 调查一个有争议的伊斯兰启示录人物:Dajjāl
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2022.2066323
A. Cuciniello
ABSTRACT This article is an attempt to discuss the figure of al-Masīḥ al-Dajjāl, ‘the deceiving Messiah’, as one of the ten major ‘signs of the Hour’. According to Islamic sources, his arrival will announce the approach of the Hour, or the End Times, the eschatological event which the Qur’an portrays with powerful imagery. While the Qur’an does not explicitly mention the name ‘Dajjāl’ or allude to his function before the coming of the Day of Judgement, his role as an important sign of the Hour is widely assumed and references to it are scattered throughout Islamic texts. Who is the Dajjāl? How is he presented in the Islamic tradition? This article explores both the space given to these eschatological themes in qur’anic passages and Prophetic traditions (Hadiths), and the interpretations of such events in the most influential mainstream commentaries of the Sunni tradition and in present-day scholarship.
本文试图讨论al- masu ā z ā al-Dajjāl,即“欺骗的弥赛亚”,作为“时辰”的十个主要标志之一。根据伊斯兰教的说法,他的到来将宣告“时辰”或“末日”的到来,这是《古兰经》用强有力的意象描绘的末世事件。虽然《古兰经》没有明确提到“Dajjāl”这个名字,也没有暗示他在审判日到来之前的作用,但他作为一个重要的时点标志的作用被广泛认为,并且在整个伊斯兰文本中都有关于它的引用。谁是Dajjāl?他在伊斯兰传统中是如何呈现的?本文探讨了古兰经段落和先知传统(圣训)中这些末世论主题的空间,以及逊尼派传统和当今学术中最具影响力的主流评论对这些事件的解释。
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引用次数: 0
Islamicate Occult Sciences in Theory and Practice 伊斯兰教神秘科学的理论与实践
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2022.2052669
J. Hämeen-Anttila
emphasize the military campaigns based on their interpretation of the literary history, archaeological evidence does not always support this as the main means of the Arab expansion into all the geographical areas they took under their control. Given the complexity of the evidence, Sirry emphasizes that dialogue between scholars is essential because a reductionist approach cannot provide the full picture. Sirry wants the scholars in each camp to be self-critical. Historians may prefer sources that are contemporaneous with the events they recount, but there is no guarantee that all the details they record are authentic. In our own time, we can see how misinformation can be recorded and disseminated. Future historians may debate the facts concerning events happening today because the sources they will have, though plentiful, are highly conflicting. Indeed, it is difficult, even for people alive today, to discern truth from falsehood concerning contemporary events. Contemporaneous sources are not necessarily superior unless they are engaged with critically, and so Sirry is correct in saying that one needs to keep an open mind and be self-critical, regardless of the camp to which one belongs. I highly recommend this book for students, scholars and anyone interested in the history of early Islam. It provides extensive references to the wide variety of scholarship in the field that will be useful to any researcher in the field. It details the nature of the academic controversies, giving a very balanced assessment of the arguments and counter-arguments made by each party. Sirry highlights both the strengths and weaknesses of each and shows convincingly that, while some approaches may appear to conflict, they are sometimes actually closer than they seem. Sirry calls on scholars to appreciate the diverse theories, enter into constructive dialogue, and avoid polemics. How can anyone who seeks to know the truth of historical events be polemical? How can constructive dialogue not be beneficial? Sirry’s very positive outlook regarding the result of such dialogue for the field of qur’anic studies is something that I am sure everyone can appreciate. This book will certainly be on the reading list for my own students.
强调基于他们对文学史的解释的军事行动,考古证据并不总是支持这是阿拉伯人向他们控制的所有地理区域扩张的主要手段。考虑到证据的复杂性,Sirry强调学者之间的对话是必要的,因为还原主义的方法不能提供全貌。Sirry希望每个阵营的学者都能自我批判。历史学家可能更喜欢与他们所叙述的事件同时代的资料来源,但不能保证他们记录的所有细节都是真实的。在我们自己的时代,我们可以看到错误信息是如何被记录和传播的。未来的历史学家可能会对今天发生的事件的事实进行辩论,因为他们将拥有的资料来源虽然丰富,但却是高度矛盾的。事实上,即使对今天的人来说,也很难辨别关于当代事件的真伪。同时期的资料不一定是优越的,除非它们是批判性的,所以Sirry说一个人需要保持开放的心态和自我批评是正确的,不管一个人属于哪个阵营。我强烈推荐这本书给学生、学者和任何对早期伊斯兰历史感兴趣的人。它提供了广泛的参考,在该领域的各种各样的奖学金,这将是有用的任何研究者在该领域。它详细描述了学术争议的性质,对双方的论点和反论点进行了非常平衡的评估。《Sirry》突出了每一种方法的优点和缺点,并令人信服地表明,尽管有些方法可能看起来是冲突的,但它们有时实际上比看起来更接近。瑟利呼吁学者们欣赏不同的理论,进行建设性的对话,避免争论。一个想要了解历史事件真相的人怎么会喜欢争论呢?建设性对话怎么会不是有益的呢?Sirry对古兰经研究领域的这种对话结果的非常积极的看法,我相信每个人都能欣赏。这本书肯定会在我的学生的阅读清单上。
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引用次数: 0
Open-Mindedness and the Companions of the Cave: Qur’an and the Temporal Elaboration of Muslim Subjectivity 开放思想与洞穴同伴:古兰经与穆斯林主体性的时间阐释
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-04-03 DOI: 10.1080/09596410.2022.2079257
F. Sheikh
ABSTRACT This essay is an attempt to think about, and think with, liberal critiques of Muslim religious commitments. Through an analysis of Akeel Bilgrami’s critique of Muslim identity, together with a consideration of the virtue of open-mindedness, the article turns to the qur’anic parable about the companions of the cave in chapter 18 of the Qur’an (The Cave) to find the lineaments of a temporal conception of Muslim subjectivity, a conception that allows for a theologically informed possibility, or rather imperative, of the virtue of open-mindedness and also hope. The essay uncovers the theological-ethical implications implicit in the qur’anic pericope about the companions of the cave and models how religious ethics can help recover resources within religious traditions (in a qur’anic parable in the present case and especially the apparently puzzling verses of Q 18.23–4) that can allow for more humane possibilities of living authentically Muslim lives in liberal, secular contexts.
本文试图思考和思考自由派对穆斯林宗教承诺的批评。通过分析阿凯尔·比尔格拉米对穆斯林身份的批判,以及对开放思想美德的思考,本文转向古兰经《古兰经》第18章(《洞穴》)中关于洞穴同伴的古兰经寓言,以寻找穆斯林主体性的时间概念的轮廓,这个概念允许一种神学上的可能性,或者更准确地说,是开放思想美德和希望的必要性。这篇文章揭示了古兰经中关于洞穴同伴的神学伦理含义,并模拟了宗教伦理如何帮助恢复宗教传统中的资源(在当前的案例中,在古兰经的寓言中,特别是在q18.23 - 4中明显令人困惑的经文中),这可以允许在自由、世俗的环境中过真正的穆斯林生活的更人性化的可能性。
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引用次数: 0
Salafi Social and Political Movements: National and Transnational Contexts 萨拉菲社会和政治运动:国家和跨国背景
IF 0.6 2区 哲学 0 RELIGION Pub Date : 2022-03-21 DOI: 10.1080/09596410.2022.2053374
Muammer İskenderoğlu
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引用次数: 2
期刊
Islam and Christian-Muslim Relations
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