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RECENT EVENTS IN THE MUSLIM WORLD HAVE FUELED THE ILLUSION THAT ALL SECULARIZING EFFORTS ARE DOOMED TO FAILURE, WHICH IS AT VARIANCE WITH BOTH THE FACTS OF HISTORY AND WITH PRESENT REALITIES. IT IS OBVIOUSLY TRUE THAT MUSLIM SOCIETIES HAVE ENCOUNTERED OBSTACLES IN THEIR SECULARIZING EFFORTS, AND SOMETIMES HAVE EVEN BEEN FORCED TO SHIFT THEIR COURSE. SECULARIZATION HAS ALSO KNOWN ITS DISCONTINUITIES AND CAESURAE, SUCH AS ENDED WITH THE ESTABLISHMENT OF THE ISLAMIC REGIME IN IRAN, AND THERE WILL PROBABLY BE OTHERS IN THE FUTURE. BUT THE GENERAL FACT REMAINS. THOUGH SPORADIC REVERSALS MAY TAKE PLACE AT THE SURFACE, THE PROCESS OF SECULARIZATION CONTINUES ITS NORMAL COURSE. CONTEMPORARY MODELS, EVEN MANY OF THOSE THAT EXPLICITLY PROCLAIM THEMSELVES ISLAMIC, ARE STRIKING EXAMPLES OF THIS DEEP-SEATED PROCESS.

In my opening comments during the conference "The Everyday Life of Islam: Focus on Islam in China," held at Cornell University on April 27 and 28, 2012, I proposed a number of themes, tensions, and conflicts on which we might focus our discussion of the papers. This epilogue will summarize some of the conversations that ensued and note areas of particular interest that emerged from revisions to the five essays presented in this special issue of Cross-Currents: East Asian History and Culture Review. Some conference participants attempted to make generalizations at national and transnational levels, while others stuck tenaciously to local details. Our discussions sometimes strayed from "everyday life," but rarely from diverse, sometimes divisive, solutions to the everyday problem of "being Muslim and being Chinese" and its macrocosmic projection, "Islam in China/China in Islam," or, in Rian Thum's contribution, Islam not in China. The essays here, influenced by conversations and debates during the conference, suggest future agendas for study of Islam in China and research on Muslim minorities and comparative religion and politics.

Rather than China versus Islam, the overarching theme of this special issue is "Islam in China/China in Islam." In thinking through "Islam in China," we argue that the relationship between China and Islam is not one of opposition, but rather one of cultural, linguistic, and economic imbrication. Indeed, it is difficult to describe Islam and China as two separate or essentialized entities. For some Muslim minorities in certain regions of China, there is no distinction between neo-Confucianism and Islam or between the nation-state and the global umma (community of Muslims). Through intellectual labor, modes of prayer and worship, art, calligraphy, architecture, cuisine, linguistic creoles, and legal pluralism, these Muslims embody multiple cultural referents. For other Muslim minorities in other regions in China, political and economic circumstances present challenges to living in accordance with Islam while also being a citizen of the PRC. In other words, the Muslim experience in China encompasses a complex mosaic of accommodation, adjustment, preservation, and, at times, resistance. Thus, generalizations about this incredibly diverse population are unhelpful, and careful attention must be paid to history, politics, and place.

Islam is more than a set of laws, rites and beliefs presented as a religious and social totality. As a word it covers a multitude of everyday forms and practices that are interwoven in complex, sometimes almost invisible ways in daily existence. Drawing exclusively on his own fieldwork in Egypt, South Arabia and the Lebanon, the author explores the nature of Islam and its impact on the daily lives of its followers; he shows that all the Western stereotypes of Islam and its practitioners need to be treated with considerable scepticism.He demonstrates also that the understanding of Isl

Fokus utama Ekonomi Islam adalah keperluan untuk membangun dan membantu perumusan analisis dan problem solving urnat muslim guna merealisasi tujuan pemenuhan kesejahteraan atau kepuasan, disamping ekspektasi lainnya. Melalui dasar-dasar teoritik serta prinsip dan system Ekonomi Islam bahwa umat muslim akan memiliki dunia pandang mengenai issu-isu dan problematika. Disamping perilaku ekonomi atau kebijakan keuangan, yang selama ini dilandasi oleh paham dan analisis ekonomi kapitalis Barat sekuler atau liberalisasi ekonomi konvensional, dengan norma-norma Syari'ah. Prograrn dan prospek ini bukan sebagai idialis ekstrim, melainkan situasi obyektif memperlihatkan kepada arah sedemikian. Pencemaran ini seperti layaknya kecermatan para ekonom dan para kapitalis terhadap perkembangan lingkungan ekunomi, baik konvensional geografis atau struktural dalam membangun teori-teori dan paham ekonomi konvensional yang mereka anut. Ekonomi Islam bagaimanapun akan menjadi satu model alat analisis untuk umat muslim. dan akan mengurangi ketergantungan secara absolut, meski tidak secara radikal, pada alat analisis ekonomi dan keuangan konvensional, apakah kapitalis atau sosialis. Prinsip, sistem, serta karakteristik Ekonomi dan Keuangan Islam. antara teoritik dan ernpirik dapat ditumbuhkan disamping secara akurat dan sistematik melalui alat-alat analisis yang dieebut dalam Ekonomi Islam. Perencanaan dan pengembangan program studi Ekonomi Islam memiliki makna yang besar dan strategis dalam tatanan pembangunan kelslaman juga dalam kehidupan serta peradaban komunitas muslim. Begitu juga pengembangannya menjadi disiplin ilmu sosial pada level akademik sangat diperlukan, kendati secara geopolitik khususnya di dataran Indonesia ada kendala formal studi yang relatif baru bagi umat muslim adalah berada dalam konteks yang benar, seiring dengan bimbingan ubudiyah dari perjalanan zaman dan tuntutan ajaran spiritual agarna yang dilandasi keimanan, dalam proses kesem-purnaan pengalaman dan kebaikan sernua anak manusia. Program pembangunan studi ...