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The state of civil society in urban Turkey is discussed in reference to the potential coexistence of civil society & Islam. Although Western-style civil society, based on individualism & contractual relationship, is rarely found in Turkey, civic activities are often performed through voluntary associations & grassroots protests. This form of civil society, grounded in mutual trust, reciprocity, & interpersonal obligation, allows all citizens to freely choose alliances & shape their personal identities through mutual cooperation. Although critics have argued that civil society is not compatible with Islam, this distinctly Turkish form of civil society predated recent Islamic political succeses & has survived & even flourished during Islamic political rule. However, the continued vitality of civil society in Turkey demands a political structure that allows diversity & plurality, & it is concluded that politics, rather than Islam, should be the focus of future debates regarding civil society in the Middle East. 26 References. T. Sevier

Relationships between Islam and local cultures, post-coloniality, the construction of National Islams and nationalisms are extraordinarily complex. They pose complex academic, theological and political problems. This paper considers examples from the province of West Java in post-colonial Indonesia. It will be concerned with the ways in which elements of local West Javanese/Sundanese culture are rejected by Islamist nationalists but at the same time incorporated into a regional variant of the culture friendly Islam Nusantara formulated by Nahdlatul Ulama (NU) in 2015. See Chamami (2015) and Woodward (2018). It also suggests that what Philosopher of Science Karl Popper termed the "situational logic" of Islam Nusantara is based on principles that have driven the construction of what Historian Marshal Hodgson (1974) termed Islamicate Civilizations since they emerged in the sixth century. Thorough consideration of these questions requires an overarching analytic and theoretical framework. Without one, we can produce disconnected, fragmentary analyses with limited practical applications. This paper is an attempt to establish such a framework. Building on Berger's constructivist approach to the Sociology of Religion, it draws on seemingly divergent themes in the academic discourse about religion/society/state relationships in hope that the resulting synthesis will be of greater analytic utility and practical applicability than the sum of its parts. Empirically it focuses on West Java, Sundanese culture and emergence of alternative National Islams in contemporary Indonesia. It also makes comparative references to neighbouring countries, especially Malaysia. Theoretically, it is transdisciplinary, combining approaches from Cultural Anthropology, History, Political Science and Religious Studies. Given the current state of intra-Islamic political and religious discourse, it also necessarily focuses on debates between Sufi oriented "traditionalists" and Salafi oriented "modernists" that have been a major feature of colonial and post-colonial Muslim discourse for more than a century. It argues that alternative National Islams are shaped by a combination of theological debates and religion/state/society dynamics.

Unlike Christianity and Buddhism, Islam, being one of the three universal world religions, actively penetrates into people-s everyday life. The main reason for this is that in Islam the religion and ideology, philosophy, religious organizations and state bodies are closely interrelated. In order to analyze the state of being of interrelations of religion and civil society in Kazakhstan, it is necessary to study Islam and its relations with spiritual culture of the society. According to the Constitution of the Republic of Kazakhstan the religion is separated from the state, i.e. each performs its own function without interfering into each other-s affairs. The right of the citizens of our republic to freedom of thinking and faith is based on the Constitution of the RK, Civil Code, Law "On freedom of faith and religious unions in the Republic of Kazakhstan". Legislatively secured separation of the mosque and church from the state does not mean that religion has no influence on the latter. The state, consisting of citizens with their own beliefs, including religious ones, cannot be isolated from the influence of religion. Nowadays it is commonly accepted that it is not possible to understand and forecast key social processes without taking into account the religious factor.

pt. 1. Commercial, educational, government, and religious institutions -- pt. 2. Social processes of media production, circulation, and reception -- pt. 3. Islamic perspectives on film, music, and literature -- pt. 4. Representations, values, and meanings.

Islam in Nusantara has a unique character, which is the result of a long-term interaction process between religion and culture. Such condensation is crystallized in idea, conduct, and path. This article tries to elucidate the mixture process underwent in the light of cultural anthropology by relying on data contained in historical, social, and cultural sources. This study concludes that Islam-Nusantara condensation appeared in the form of politics, education, and culture, which is the result of the Islamization process. The manifestation of political condensation takes form in Islamic-Javanese kingship produced by Islamization efforts using power authority and Islamic theocracy. The appearance of educational condensation can be mirrored in santri community with its orthopraxy trend brought about by the enlightenment of 'ulemas with their stronger religious orientation. The last is the cultural condensation identified in kejawen society which is caused by the syncretic approach of Islamization that combines Islamic Sufism and Javanese mysticism.

Muslim women in western popular culture -- The Muslim body, veiling, and contestations of Islam -- Ms. Marvel, Islam, and America -- Burka avenger and the subversive veil -- Qahera, Raat, Bloody Nasreen, and the vigilante superhero -- Conclusion: Islamic feminism and Muslim chivalry

Muslims in China: incompatibility between Islam and the Chinese order -- Ahung and Literatus: a Muslim elite in Confucian China -- Muslim minorities under non-Islamic rule -- Ethnicity, religion, nationality, and social conflict: the case of Chinese Muslims -- Myth as memory: Muslims in China between myth and history -- Established Islam and marginal Islam: from eclecticism to syncretism -- Islamization and sinicization in Chinese Islam -- Naqshbandiyya and factionalism in Chinese Islam -- Is there Shi'a in Chinese Islam? -- Translation as exegesis: the opening S¿±ra of the Qur'#n in Chinese -- Muslim rebellions in Muslim China: a part of, or a counterpart to, the Chinese revolution -- The Islamic republics in central Asia and the Middle East -- The cross battles the crescent: a century of missionary work among Chinese Muslims (1850-1950) -- The Muslim minority in the people's republic of China -- A new wave of Muslim revivalism in China -- Al-sin -- Islam in China -- Islam in the Chinese environment

Local culture is undoubtedly a very important aspect to every nation. Having an awareness of local culture, especially among the youth, plays a great role in shaping a society and a state. For one to have an appreciation of another country's culture, however, can be an important starting point in breaking down barriers of misperceptions or misunderstandings, and in helping to build global relationships. In support of this idea, the Japanese Embassy in Jakarta this year offered a special program called the Japan-East Asia Network of Exchange for Students and Youth (JENESYS) to strengthen the awareness of Japanese local culture among Muslim youth in Indonesia. In early 2014, the Japanese government, working in cooperation with PPIM (Center for the Study of Islam and Society) at UIN Syarif Hidayatullah in Jakarta, invited a number of university students to visit Japan.DOI:10.15408/sdi.v21i2.1044

NILE GREEN, BOMBAY ISLAM: The Religious Economy of the West Indian Ocean, 1840–1915 (Cambridge: Cambridge University Press), 2011, pp. 327 HUMEIRA IQTIDAR, SECULARIZING ISLAMISTS? Jama'at-e-Islami and Jama'at-ud-da'wa in Urban Pakistan (Ranikhet: Permanent Black), 2011, pp. 216.