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"July 1990"--P. [2] of cover. ; NO longer available foe sale by the Supt. of Docs. ; Shipping list no.: 90-535-P. ; Cover title. ; Includes bibliographical references (p. 48-49). ; Mode of access: Internet.

Westerners tend to think of Islam as a "political religion," or at least as a religion which has an important political component. We speak too about "Islamic history" and "Islamic civilization" and we know that what we are referring to is not purely ecclesiastical or purely religious. Perhaps at the basis of this way of thinking and speaking is the fact that Muhammad was not only a prophet but also a statesman and political leader, and that his influence gave birth to a social entity which is both religious community and body politic.Nonetheless, it is not altogether correct to think of Islam as a political religion.

This essay shall discuss the decrease of religious polarization as a result of depoliticization at the rural level which, in turn, results in a blurring of the distinctions between santri and abangan. This is a 'by product' of a field study which conducted in Tegalroso (a pseudonym), a dry land village on the west slope of Mount Merbabu in the Regency of Magelang, Central Java, during July to December 1987. Politically, before the banning of the Indonesian Communist Party PKI) in 1966, this village was known as the stronghold of the PKI and the Indonesian Nationalist Pany (PNI). Socially, the village was notorious for being crime-ridden, gambling and theft being prevalent, and, religiously, most people of the village, observed from outside, appear to fall into the category of 'nominal Muslims', labeled by many as abangan (Geertz 1960, Lyon 1970, Ward 1974).DOI:10.15408/sdi.v1i2.855

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

The organizers of the international conference entitled "The Cultural Contexts of Kazakhstan: History and Contemporaneity," held in Almaty between 7 and 10 September 1997, chose as the logo of their conference one of the stills from Rustam Khalfin's filmLazy Cinema(Lenivoe Kino). It was the still representing a handful of earth. The choice was far from whimsical, for, as the writer Auezkhan Kodar, one of the organizers of the conference noted, the intention was "to underline the amorphous state of contemporary culture which needs to acquire a precise shape, characteristic to Kazakhstan alone."