Suchergebnisse

Five women have served as leaders of Muslim countries, namely Megawati Sukarnoputri (Vice President of Indonesia, 1991-2001 and President 2002-4), Benazir Bhutto (PM of Pakistan, 1988-90 and 1993-6), Sheikh Hasina (PM of Bangladesh, 1996-2001), Khaleda Zia (PM of Bangladesh, 1991-5 and 2001-6) and Tansu Çiller (PM of Turkey, 1993-6). This is an extraordinary record and somewhat of a challenge to the widespread perception that Muslim women are oppressed. Four of the women belonged to political families by birth or marriage, raising interesting questions about the extent to which this played a role alongside their skills and personal qualities in their rise to power. To what degree did culture rather than Islam aid and abet their roles, or indeed is it sustainable to distinguish Islam from culture. This study of the role of these five powerful Muslim women uses their life and work to explore relevant issues, such as the role of culture, gender in Islam and the nature of the Islamic state.

The article discusses the changes that occur in the religious policy of Uzbekistan after gaining state independence (1991), and the impact that they have on various areas of everyday culture — traditional ceremonies, costume, religious and everyday behavior, etc. It is noted that along with justifi ed government measures aimed at preventing religious extremism are strengthening the control of offi cial Muslim organizations and their representatives over everyday life, over the execution of something only religious, but also family and social norms and ritual practices. The policy of religious tolerance and the course towards enlightened Islam, which is currently being conducted in Uzbekistan, imply not only the freedom of Muslims to openly demonstrate their religious affi liation through visits to mosques, the performance of Muslim rites, through special details of a costume, etc., but also the "purifi cation" of Islam from pre- Islamic performances and rituals that traditionally existed in the "everyday" form of its functioning among local Muslims, the modifi cation of ancient rites and rituals and the revaluation of cultural heritage. Modern realities determine the relevance of the ethnographic study of Islam in Central Asia and the need for new approaches to the study of traditional everyday and everyday culture — its consideration in the context of the processes that occur in regional Islam. The article is based on the author's fi eld materials, mainly collected during trips to Uzbekistan.

This article examines the Islamic dialectics socio-culturallywhich inspires the establishment of Islam Nusantara. The method used in this research is qualitative with historical approach and included in the category of contemporary history. The step taken in this research is to reconstruct the tradition of IslamNusantara along with its cultural roots that lies behind it. The results show that: first, Islam has become the religion of most of the Indonesian people and has played many important roles in various social, political, economic, and cultural backgrounds. Secondly, Islam Nusantara is a typical Indonesian-Islamicstyle, which is a combination between Islamic theological teachings with the values of local traditions, cultures, and customs in this country. Third, the characters of Islam Nusantara show the existence of local wisdom in Indonesia that does not violate the teachings of Islam, instead they synergize the teachings of Islam with local customs scattered in Indonesia. Fourthly, Islam Nusantara is an Islamic practice in the country as a result of dialectics between shari'a text with local realities and culture. Therefore, Islam Nusantara comes not to change the doctrines of Islam, but to find ways how to embed Islamic values in the context of diverse cultural society.

Frontmatter -- Contents -- Acknowledgments -- Preface -- Introduction -- 1 The Origins of Secularism in Europe -- 2 Modern Visions of Secularism -- 3 A Critical Understanding of Modernity -- 4 Intellectuals and Democracy -- 5 Religious Intellectuals -- 6 Alireza Alavi-Tabar and Political Change -- 7 The Predicaments of Iranian Public Intellectuals -- 8 An Intellectual Crisis in Iran -- Conclusion -- Notes -- Index -- About the Author