Search results - CEJSH

1

Obraz islamu w polskim czasopiśmiennictwie misyjnym

100%

Wrzos M.

Nurt SVD

|

2016

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issue 1

159-187

PL

W opracowaniu Obraz islamu w polskim czasopiśmiennictwie misyjnym badaniom poddano polskie, katolickie czasopiśmiennictwo misyjne po II wojnie światowej (zawarte w nich zagadnienia dotyczące islamu). Najpierw prawie 30 czasopism podzielono na podgrupy badawcze: 1) niskonakładowe popularne czasopisma misyjne; 2) wysokonakładowe popularne czasopisma misyjne; 3) popularnonaukowe czasopisma misyjne; 4) naukowe czasopisma misyjne. Następnie z wykorzystaniem metody historycznej analizy prasowej przeanalizowano zawarte w nich artykuły dotyczące islamu. Efektem badań była próba przedstawienia uogólnionych wniosków. W popularyzujących czasopismach misyjnych niewiele jest artykułów dotyczących islamu. W artykułach misjograficznych islam przedstawiany bywa negatywnie jako prześladowca chrześcijan. W artykułach popularnonaukowych są zarówno monografie, studia porównawcze międzyreligijne, artykuły dotyczące dialogu międzyreligijnego, jak i opracowania misjograficzne. Obraz islamu na łamach tych czasopism jest bardziej neutralny. Najbardziej obiektywny obraz islamu ukazują czasopisma naukowe.

EN

The essay presents an overview of the articles about Islam published in Polish missionary magazines since the end of the Second World War. There are nearly thirty missionary magazines, which can be divided into four categories: 1) low-circulation for general public; 2) high-circulation for general public; 3) popular science; 4) academic. The method of historical analysis leads to the following, general conclusions: Magazines targeted at general public treat Islam in a rather cursory manner. Their missiographics usually perceive it in a negative way, as a persecutor of Christianity. Popular science magazines tend to espouse more neutral beliefs. They publish monographs, comparative essays, articles about interreligious dialogue and missiographic essays. The most objective image of Islam can be found in academic publications.

2

Islam in India: Ideological Conflicts on the Subcontinent and Their Political and Social Consequences in the Early 21st Century

89%

Kłodkowski P.

The Polish Quarterly of International Affairs

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2017

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issue 1

7-23

EN

India’s political coherence largely depends on New Delhi’s ability to build a system of cross-cultural compromises among various communities. While the Muslim minority has lived and prospered in India for more than one thousand years, its relations with the Hindu majority have not always been harmonious. The partition of India in 1947 became a political reference point for many radical politicians interested in inciting communal conflicts that bring them political gains. Indian Muslims remain an ethnically and ideologically divided community and have not succeeded in setting up one political party in independent India. They are usually represented by regional parties in different states, but in all-India elections they frequently vote en bloc for the Indian National Congress, which is commonly perceived as a secular party opposed to extremist Hindu ideology. The author briefly analyses the history of Indian Muslims, presents the political consequences of the “Two Nations” theory and explains the reasons behind inter-religious clashes in contemporary India, predicting that the position of Indian Muslims will become a subject of fierce political debate in the years to come.

3

Przestrzeń religijna w Afryce. Islam - pomiędzy religią a ruchem spoęcznym - praktyka dnia codziennego

89%

Podyma K.

Forum Politologiczne

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2010

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vol. 10 - Przestrzeń i granice we współczesnej Afryce

49-67

EN

Islam as a religious term is quite unclear when we talk about its principles in Western Africa. This region is a specific example of overlapping influences, religions, cultures and ideas. Potentially, in the context of New York 2001 dramatic events, 'Africa should answer' as S. Huntington describes it in his famous work. African presence was completely surprising, when it showed its own way of treating Osama Bin-Laden and the Fundamentalist theory. Mixture of influences for ages gave this part of continent a special kind of tolerance and „ecumenical" co-existence of cultures and religions. In such conditions, Black Muslim, self-created by the natural fitting and the dialog with the local tradition, worked out its own rules and religious standards. The article tries to describe the designates of common Muslim behaviors in the context of contemporary African everyday life. As the support, the author uses the rules of five pillars of Islam: Shahada (Profession of Faith), Salat (prayers), Zakat (Giving of Alms), Sawm (Fasting during Ramadan) and Hajj (pilgrimage to Mecca). These five practices are essential to Sunni Islam which is the base of Black Muslim. The result of the reflection is the statement of diversity and heterogeneity of the African Islam. Islam's rules, principles and duties were confronted with the power of traditional religions and cultures and this confrontation gave the African Islam a new face - totally inhomogeneous and full of local, specific solutions. While considering the character of Black Islam one should speak about its duality found between "bush" and "scholar" versions. Scientists talk about the exceptional, autonomic character of religious activities. The sources of observations and opinions are confirmed by the interviews collected during the scientific expeditions organized by Municipal Museum in Żory, where the author works.

4

Islam na wyznaniowej mapie Republiki Południowej Afryki

89%

Żukowski A.

Forum Politologiczne

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2006

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vol. 4 - Islam we współczesnej Afryce

183-210

EN

In contemporary Republic of South Africa (RSA) religion plays very important role for citizens. Christianity is predominantly religion (about 75-80 per cent) but Islam is regarded as the fastest and the most expanding religion. The official figures of about 650.000 Muslims are neglected and it is estimated that Muslim community is estimated for two million. The number of converts especially among Africans are growing rapidly. Most of contemporary Muslims in the RSA are descendents of Malays and Asians. The socio-political and economic transition since 1994 seriously impacted the community in negative sense (unemployment, high crime rate, homeless, poverty etc.) but also gave incentive to "turning to the core" of Islam. Muslim organizations protested against abortion, prostitution and pornography and developed their own institutions. Contemporary Muslim community in the RSA is very well organized. They posses a network of hundreds of religion, social and political institutions. With foreign aid new mosques are built or old churches and synagogues are adopted to new faith. They have their own schools, theological institutes, mass media (press, radio, television, Internet), insurance companies and banks. The community is becoming an intellectual center of Muslim world. In political sphere, the Muslim community is not so active. Some Muslim political parties contested in the election on parliamentary, provincial and local levels but with no significant results (except participation of Africa Muslim Party in an election to the Cape Metropolitan Council). Since 1994 in every South African government persons from Muslim community, sometimes without link to faith, participated. Muslims are members of the Parliament and provincial and local governments. In the 90's particular activity showed radical Muslim organizations, some of them even denied the democratic elected authority or called for armed Islamic Revolution and carried out bomb attacks (e.g. PAGAD Fundamentalists did not gain support from the Muslim community). Unquestionable majority of Muslims in the RSA respect highly the values of democracy which gave them possibility to develop religion life of the community.

5

Islam we współczesnej Afryce w świetle publikacji niemieckiego tygodnika "Der Spiegel"

89%

Romejko A.

Forum Politologiczne

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2006

|

vol. 4 - Islam we współczesnej Afryce

323-339

EN

„Der Spiegel" is one of the most influential weekly magazines of German spoken countries. It has an edition of over one million copies. About seven million people read it weekly, while the Internet edition of „Der Spiegel" („Spiegel Online") is visited over 60 million times a month. Articles, which are published in „Der Spiegel", concern different issues of the modern society: policy, economy, science, culture and religion. The following article is a reference to the situation of Islam in the modern Africa in the light of publications from „Der Spiegel" which were published from 2000 to 2003. It is a conscious choice. The event of the 11th September 2001 makes here some kind of a time axis. The Spiegel journalists, who write on Africa, concentrate mainly on political, economic and social questions while the religious reality of the African Islam they consider superficial. It is worth mentioning, that the African Islam is not presented in the white-black way. They show the present situation in Africa under the influence of different factors among which the tribal (clan) structure is one of the most important. The western society often underestimates this social situation in Africa.

6

Islam w Indiach. Ideologiczne konflikty na subkontynencie i ich polityczno-społeczne konsekwencje na początku XXI wieku

89%

Kłodkowski P.

Sprawy Międzynarodowe

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2017

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issue 1

100-117

EN

India’s political coherence largely depends on New Delhi’s ability to build a system of cross-cultural compromises among various communities. While the Muslim minority has lived and prospered in India for more than one thousand years, its relations with the Hindu majority have not always been harmonious. The partition of India in 1947 became a political reference point for many radical politicians interested in inciting communal conflicts that bring them political gains. Indian Muslims remain an ethnically and ideologically divided community and have not succeeded in setting up one political party in independent India. They are usually represented by regional parties in different states, but in all-India elections they frequently vote en bloc for the Indian National Congress, which is commonly perceived as a secular party opposed to extremist Hindu ideology. The author briefly analyses the history of Indian Muslims, presents the political consequences of the “Two Nations” theory and explains the reasons behind inter-religious clashes in contemporary India, predicting that the position of Indian Muslims will become a subject of fierce political debate in the years to come.

7

Islam wobec ludów refugialnych W Afryce Zachodniej

89%

Łapott J.

Forum Politologiczne

|

2006

|

vol. 4 - Islam we współczesnej Afryce

123-138

EN

The process of globalization and its outcome, has an impact on indigenous culture in different aspects. One of this is, close contacts with the world wide great religions of Christianity and Islam. Christianity which sometimes functions within the system of inculturation tried to adapt more native elements of culture for interpretation of religion as well as its doctrine; on the contrary the concept of Islam is the opposite. Islam in Africa appears to be the indigenous religion, easy to understand its contents and adapt it. The case of adaptation of Islam is very high. This religion has a great distractive influence on the indigenous African culture and tradition. In my opinion, cultivation of cultural model of refugee is the question of conscious choice and not sudden circumstances. I think, mostly the refugee community tried to protect their culture and mainly escape from the invasion Islam; on the other hand, concerning the work of missionaries in relation to refugees, previously it was only limited to contacts with hunters of slave traders. The hypothesis is that, people with strong personality and culture, based on deep roots of history and tradition protected their land from infiltration of Islam for a long time. These people are the refugee people. Islam among the peoples of refugee people has always been thought as the element of alien, difficult to adapt even today, most of them still defend the full infiltration of this religion.

8

Polityczne aspekty islamu w Malezji

89%

Jelonek A. W.

Sprawy Międzynarodowe

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2016

|

issue 1

12-39

XX

Islam has been an important element legitimising the political power of Malay sultans since its arrival to the Malay Peninsula at the beginning of the 16th century. In late 18th and 19th century it became a crucial factor—alongside the institution of the monarchy and oral tradition (adat)—shaping and preserving the identity of the nation colonised by the Europeans. The 20th century brought the development of Islam conceived also as an ideology of radical dissidents—an ideology of contesting colonial society, racially alien immigrants from China and India, moral corruption prevailing in sultans’ courts and in government circles. The increasing openness of Malays to the world has contributed to a progressive breakdown of Islam into two hostile streams.

9

Islam i inne religie w Czadzie

89%

Moszumański P.

Forum Politologiczne

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2006

|

vol. 4 - Islam we współczesnej Afryce

167-182

EN

Chad is a country located on the border of the three great religions of the world - Islam, Christianity and traditional religions, also known as the animism. All of them have played some significant role in the history of that country, firstly involved in the beginnings of the empires of Sahel, notorious process of slave raids, subsequently associated with colonization and growing European interests in Africa, the 20th century's civil war and finally connected to the vanguard of the „war on terror". The article presents the history of the three religions in Chad and their influence on politics and society. For several hundred years Islamic domination over the followers of the other religions has caused frictions and contention. The religious differences have indirectly been responsible for the 25-year long conflict, followed by thousands of casualties. In the final part of the article the author depicts the contemporary state of inter-religious affairs and attitude of the government towards the religious issues. Due to some joint attempts of the government of Chad and international society, the religious differences and flashpoints are believed not to pose such a threat to peace and stability as it had been before. Despite of its unfortunate location in the „clash of civilization" region, Chad may set a good example that the peaceful co-existence of Islam and Christianity is possible.

10

The role of Muslim women in political life based on the examples of selected Muslim countries

77%

Jomma F.

Przegląd Politologiczny

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2016

|

issue 4

107-118

PL

Tematem publikacji jest rola kobiet muzułmańskich w życiu politycznym i społecznym. Przedstawione zostały pierwsze kobiety w islamie, które odegrały ważną rolę w polityce. Na przykładzie wybranych krajów muzułmańskich opisano obecność kobiet w rządach tych krajów i stopień ich zaangażowania w politykę. Omówione zostały czynniki, które wpływają na wzrost roli kobiet na arenie politycznej oraz te, które ograniczają ich udział w życiu politycznym i społecznym. W artykule znajduje się odpowiedź na pytanie, czy wysoki wskaźnik PKB ma wpływ na zaangażowanie kobiet w życie społeczne i polityczne.

EN

The topic of those publication is the role of Muslim women in political and social life. Presents the first women in Islam, which played an important role in politics. Presents some Muslim countries and the presence of women in the governments of these countries. It describes the degree of their involvement in politics. Discusses the factors that affect the growth of the role of women in the political arena and those that limit their participation in political and social life. You’ll find the answer to the question whether the high rate of GDP has an impact on women’s involvement in social and political life.

11

Zjawisko islamskiego terroryzmu samobójczego kobiet

75%

Zulczyk M.

De Securitate et Defensione. O Bezpieczeństwie i Obronności

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2015

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issue 1(1)

151-168

PL

Bezpośrednim celem zamachowca-samobójcy nie jest wyłącznie doprowadzenie do własnej śmierci, ale spowodowanie możliwie jak największej liczby ofiar wśród społeczności potencjalnego przeciwnika. Śmierć samego wykonawcy potęguje uczucie strachu, ponieważ dowodzi pełnej bezkompromisowości zamachowca oraz jego gotowości do złożenia największej ofiary w postaci własnego życia. Planując zamachy terrorystyczne, terroryści liczą przede wszystkim na efekt psychologiczny, a jest dużo większy, gdy dokona go kobieta, w wielu tradycyjnych środowiskach przestawiana jest, jako istota bezbronna, delikatna, niezdolna do wyrządzenia krzywdy. Artykuł ma na celu przedstawienie zjawiska islamskiego terroryzmu samobójczego kobiet, na wybranych przykładach, który zobrazują cechy wspólne i rozbieżności kobiet – samobójczyń z różnych środowisk.

EN

The direct objective of the suicide bomber is not only to bring their own death, but to cause the largest possible number of casualties among the community of potential adversary. The death of the executive intensifies the feeling of fear, because it shows complete intransigence of bomber and his willingness to submit biggest sacrifice in the form of his life. When planning terrorist attacks, the terrorists are counting primarily on the psychological effect, and it is much greater when made by woman, in many traditional environments identified as vulnerable, fragile, unable to harm. Article aims to describe the phenomenon of female suicide Islamic terrorism, on selected examples that clearly show similarities and differences among female suicide bombers in the various communities.

12

Dialog Teodora Abu Kurra ze światem islamu – zarys problematyki

71%

Karczewski Ł.

Seminare. Poszukiwania naukowe

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2013

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vol. 33

277-292

EN

Theodore Abu–Qurrah was a disciple of John of Damascus. Despite his rich written legacy he is still not very well known to Polish historians. He wrote in Byzantine Greek and Arabic. The article “Theodore Abu–Qurrah’s Dialogue with the Muslim World” is an outline of his polemics with the Muslim world written in Greek. It is presented to Polish historians to show how much research must still be done on this subject. Readers are provided with basic information about Theodore Abu–Qurrah’s dialogues and polemics situated in their historical context.

13

Kształtowanie się pojęcia wojny sprawiedliwej na przykładzie okoliczności i przebiegu wypraw krzyżowych

71%

Słomski P., Sulikowski P.

Studia Maritima

|

2014

|

vol. 27/II

111-136

EN

The factor that stimulated the thought of ethical justification of warfare in medieval Europe was among others expansion of Islam. At the beginning of the Islamic religion, its believers were deeply convinced by the ideas coming from the pages of Koran dictated by prophet Mohammed, the words which encouraged them to convert infidels. The fact is that during the lifetime of Mohammed, Muslims bent to their own will many Arabic tribes and just after his death they had a greater part of the Arabian Peninsula in their hands. In 711 they crossed the Strait of Gibraltar and started conquering the Iberian Peninsula. In the meantime, in Europe, people who, on account of their public role, were supposed to have a wider perspective of the world issues, were aware of the dangers which Islam caused. The fight for preservation of the Latin civilization caused thus far an unprecedented inner consolidation of armed, political and intellectual forces of those times. In this way the epoch of the crusades began.

14

Османлиското наследство во Република Македонија: предност или хендикеп?

71%

Ѓоргиев [Ǵorgiev] Д. D.

Slavia Meridionalis

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2011

|

vol. 11

EN

Ottoman heritage in Macedonia: an advantage or a handicap?The ethno-centric study of the Ottoman past after the establishment of the national Christian countries on the Balkan, causes many negative stereotypes. Today the cultural and historical heritage from that period is still followed with the negative perception which affects the every-day life of the people living on the Balkan. The cause of this texts is through few examples of the Ottoman heritage in Republic of Macedonia, which is one of the most significant segments of the multiculturalism in this country, to show that for the Macedonian state the Ottoman heritage still represents a serious disability, which can not be absorbed and integrated in the contemporary Macedonian society. Dziedzictwo osmańskie w Macedonii: korzyść czy utrudnienie? Etnocentryczne badania nad osmańską przeszłością i kształtowaniem się chrześcijańskich państw narodowych na Półwyspie Bałkańskim wskazują na istnienie wielu negatywnych stereotypów odnoszących się do tej przeszłości. Kulturowo-historyczne dziedzictwo czasów minionych także dzisiaj dowodzi ich oddziaływania. Towarzyszy temu negatywna percepcja i upolitycznienie, wpływając na życie codzienne Bałkanów.Na podstawie kilku przykładów z dziedziny kultury duchowo-materialnej i demografii w artykule ukazano osmańskie dziedzictwo w Republice Macedonii, gdzie wielokulturowość i wielowyznaniowość stanowią najistotniejsze elementy jej rzeczywistości. Dowodzą one, iż we współczesnym państwie macedońskim scheda przeszłości osmańskiej nadal stwarza poważne problemy, które uniemożliwiają pełne zintegrowanie współczesnego społeczeństwa macedońskiego.

15

„Chorwaci islamskiej wiary” – byt rzeczywisty czy twór propagandy?

71%

Gucka A.

Slavia Meridionalis

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2011

|

vol. 11

EN

The “Croats of Islamic faith” – reality or a creation of propaganda? According to the latest census, in 2001, 56, 777 Muslims live in the Republic of Croatia. The present article is an attempt to answer the following questions about these “Croats of Islamic faith” (Hrvati islamske vjeroispovjesti): Who are they? Where do they come from? And how are they socially perceived?The notion that the Bosnian Muslims are “Croats of the purest blood” was first formulated in the first half of the XIX century by Dr. Ante Starčević, the founder of the Law Party and the originator of a modern Croatian national doctrine. His views were fully adopted and accepted by the Ustasha propaganda, which claims that Bosnia and Herzegovina is the historical cradle of the Croatian state. As a result of this, local Muslims enjoyed a status which was equal to that of the Catholic community. Some propaganda gestures of the time, such as a celebration of the opening of a big mosque in downtown Zagreb, were meant to make the Bosnian Muslims accept the idea of the NDH state and induce them to enroll in the Ustasha Army. After World War II numerous Muslims, who uncritically became advocates of the Ustasha propaganda also shared the fate of Pavelic and his followers. The other Muslims who left their country before the war cultivated the infamous traditions of the NDH state, as well as the myth of an apparent Catholic-Muslim brotherhood.Following the civil war (1991–1995) thousands of Muslim refugees from Bosnia and Herzegovina returned to Croatia, and the issue of their ethnic identity caused some problems. The level of social acceptance of the Muslim community in this traditionally Catholic community, however, is insufficient given the history, and displays of religious activity such as the establishment of Islamic schools and the building of mosques, raise anxiety and a fear of Islamicization amongst many Catholic Croatians. One can observe ongoing and endless Internet debates on the issue as to whether or not the Muslims living in Croatia are true Croatians, while politicians struggle to make use of the Muslim issue for their own purposes. In reality the “Croats of Islamic faith” are simply trying to adapt themselves to the global community and are too busy with everyday matters that they seem not to notice these debates that are largely theoretical.

16

110 lat konstytucji irańskiej

71%

Krasowolska A.

Przegląd Orientalistyczny

|

2017

|

issue 3-4 (263-264)

291-303

EN

This article explores the phenomenon of the Iranian ‘Constitutional Revolu-tion’ of 1906, focusing on its historical context and, more specifically, on the changes in Iranian social consciousness that it triggered. Some important issues regarding the constitutional debate, concerning human and civil rights, are presented. In this author’s opinion, the second Iranian constitution, that of the Islamic Republic of Iran (1979), is an Islamized continuation of the previous one.

17

Islam - czynnik wzmacniający czy osłabiający nacjonalizm arabski. Na przykładzie państw Maghrebu

71%

Płonowski M.

Forum Politologiczne

|

2006

|

vol. 4 - Islam we współczesnej Afryce

235-278

EN

Since the very beginning mutual relations between Islam and the Arabs were ambiguous. Some of the inherent Arab values were reinforced by Islam, others were questioned. Over the ages their reciprocal influences had the impact on all of the aspects of the Arab in general, and the Maghrebian in particular, reality. Political and social theories and their practical implementation, Arab nationalism and panislamism, were shaped accordingly. Taking into account all the variety of different factors influencing Arab nationalism (ethnicity and local identities, colonial history, state identities, etc.) the article focuses on the relations between Arab nationalism and Islam in the Maghreb states. At the beginning it tries to determine the definition of the Arabs. Afterwards, it analysis the relations between the Arab and the Muslim identities. Finally, to establish the reinforcing or the weakening impact of Islam on the Arab nationalism in practice, the writer goes through the different stages of the Arab and Maghreb history, showing how the Pan-Arabic and Pan-Islamic theories were getting and losing their support, cooperating and competing with each other, proving how bad it was both, for the religion and for the politics, that Islam became so engaged in the policy making processes. The final idea is that, since many decades these are the state identities, state nationalism for example, which become more and more influential source of reference for all kinds of political and social movements, including Arab nationalism.

18

The Problem of Piracy in the Relationship between the Christians and Arabs from Northern Africa between 11th and 15th Centuries

71%

Wierzchowiecka-Rudnik I.

Studia Maritima

|

2014

|

vol. 27/I

25-40

EN

Throughout the period between the 11th and 15th centuries, Christian and Arabic countries as well as territorial dominions, although faced with feudal political chaos, managed to take joint action against pirates. Piracy was unanimously treated as a major risk both to inshore safety and safety at sea, as well as to trade and economic growth. Attempts were made to establish institutional framework for prosecuting the pirates and setting terms under which respective counties would remain legally liable. International treaties had laid foundations for the aforementioned framework and imposed certain liabilities on the countries. A number of treaties concluded during the period under discussion and published by an archivist in the 19th century enables modern researchers to get to know the Law of Nations created somewhere in between the Islamic and European legal cultures.

PL

W okresie od XI do XV wieku chrześcijańskie i arabskie państwa oraz władztwa terytorialne, mimo że funkcjonowały w warunkach feudalnego chaosu politycznego, były zdolne do wypracowania jedności działań skierowanych przeciwko piratom. Piractwo traktowano zgodnie jako zagrożenie bezpieczeństwa morskiego i przybrzeżnego a także zagrożenie handlu i rozwoju gospodarczego. Próbowano stworzyć ramy instytucjonalne do wspólnego ścigania piratów oraz wypracować zasady odpowiedzialności karnej państw. Ich podstawą były zawierane traktaty międzynarodowe, nakładające na państwa określone zobowiązania. Zbiór traktatów z tego okresu opublikowany w XIX wieku przez archiwistę umożliwia współczesnym badaczom zapoznać się z prawem międzynarodowym tworzonym na pograniczu islamskiej i europejskiej kultury prawnej

19

Czy islam ma charakter totalitarny?

71%

Sadowski M.

Studia nad Autorytaryzmem i Totalitaryzmem

|

2017

|

vol. 39

|

issue 2

105-116

EN

In the article the author presents selected threads in the debate about analogies between Islam understood as an overwhelming ideology and totalitarianism. In his view, despite many similarities Islam cannot be regarded as atotalitarian system, if totalitarianism denotes the form of political system that emerged in the 20th century. Islam is aunique ideological model and totalitarianism is not its best equivalent. It would be more appropriate to call Islam asystem of total theocracy, in which the power to pronounce judgements is often vested in lawyer theologians independent of the state apparatus.

20

Wpływ przywództwa Abubakara Shekau na rozwój organizacji Boko Haram

71%

Brakoniecka S.

Afryka

|

2015

|

issue 42

31-48

EN

The article presents an analysis of the image of Abubakar Shekau, the present leader of “Boko Haram”, as well as the influence of his leadership on the organisation’s development. In the article, I present a short biography and describe the nature of Abubakar Shekau, as well as his image in the media built on the basis of “Boko Haram” propaganda movies. I also present Shekau’s way to leadership after the death of his predecessor, Muhammad Yusuf. I analyse the influence of Shekau’s image on his problems with the leadership in the organisation, as well as with gaining external allies among other militant Islamic organisations.

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