مطالب

A decade after the establishment of the Saudi regime Riyadh and Washington constructed a strategic alliance between themselves in 1945. On the other hand, given the “Pivot to Asia” doctrine adopted by the Obama and Trump Administrations, the decline of Washington's dependence on Saudi oil, as well as some important events such as the murdering of Saudi journalist Jamal Khashoggi by Riyadh officials, the prospect of relations between the two countries has been highlighted in political circles. Based on a scenario-planning study, the current paper tries to answer the question: “what will happen to the future of US-Saudi relations considering the aftermath of the Khashoggi murder?” Concerning the impact of this fiasco on the future of US-Saudi relations, we can logically consider five scenarios: the continuation of the status quo, the deepening of strategic relations, the decline of strategic relations, a strategic shift, and, finally, the elimination of strategic relations. But given ongoing circumstances, the deepening or end of strategic relations is unlikely to happen, the present article only focuses on the three other scenarios; the continuation of the status quo, the power shift and the decline of strategic relations amidst the two countries. However, the removal of Mohammed bin Salman (MBS) from the position of crown prince (should it be low-cost) could also be in Washington's agenda for maintaining strategic ties between the two countries. The paper's hypothesis is inclined to the status quo scenario and argues that with the official stances of the Trump Administration, in particular that of November 20, 2018, the strategic alliance of Riyadh-Washington will continue, with more expenses shouldered from the Riyadh side.

Existing evidence seems to indicate that Muslims in Scotland have constructed hyphenated or hybrid identities that draw on religion, ethnicity and nationality. However, minor attention has been given to the differences in importance, meanings, and strengths of these identities, or the significance of their identity markers. Ethnic minority people can be identified with both their ethnic groups and their country of residence; each identity can be either strong or weak, or identification with both can be high. The extent and degree of identification with specific identity markers (such as ethnicity, nationality or religion) can be varied and subjected to difference. This paper discusses the importance, meaning, and strength of these markers in Muslims’ identity negotiation in Scotland through an analysis of the importance of ethnicity, religion and nation. Drawing on a study based on twenty-seven semi-structured and qualitative interviews carried out in 2011 with second-generation[1] Muslims across Scotland’s major cities and small towns, this research suggests the importance of social imposition (labelling behaviour and mis-recognition), family education and cultural ties in varying the meanings and the strength of  second-generation Muslims’ national and ethnic identities in Scotland. In addition, this paper  highlights the significance of various levels of religiosity in differentiating the meanings and strength of participants’ religious identities. [1] In this paper, ‘first generations’ are those Muslims who were born outside the UK and immigrated to UK and the term ‘second generation’ refers to those Muslims who were born in the UK to non-native parents.

Eugène Ionesco in his play, The killer (1960) depicts a true reflection of the human condition; he depicts the images of life and death, being and non-being, and the reality of man’s reduction into the cypher of non-being. He wants man to come to grips with his true situation; hence, man's existence is fundamentally a conflict between the infinite extensions of the human urge as opposed to the necessary and limited state of being. The aim of this paper is to examine Ionesco's ideas on the loneliness of man in this alienated universe, his hidden anxieties and his struggle for survival within an Existential framework of Søren Kierkegaard; examples are drawn from The killer (1960) in order to fully examine Ionesco’s particular vision of life. Such a study aims at bringing about a realization and understanding of the conditions man is exposed to in the universe. It is too hard for Bérenger to believe that nothingness precedes, envelops, and conditions all being. He faces the two coexistent side of living: in felicity and in the shadow of death.