Suchergebnisse

International audience ; L'islam occupe une place croissante dans notre vocabulaire. Des populations auparavant désignées par des catégories nationales, socio-économiques ou légales (Algériens, Maghrébins, travailleurs immigrés, étrangers) sont désormais souvent renvoyées à leur appartenance religieuse réelle ou supposée : on parle de plus en plus de « musulmans ». Cette centralité discursive de l'islam est le fruit de plusieursévolutions. Une partie de ces populations, en particulier leurs enfants et petits-enfants nés et socialisés en France, investit de plus en plus le référent religieux comme catégorie positive d'identification. Par ailleurs, à la faveur des paniques morales autour de l'islam qui rythment l'actualité depuis les années 1980, ces personnes sont de plus en plus interpellées en tant que musulmanes et tenues responsables des actes et propos des autres musulmans à l'échelle mondiale. Les chercheurs en sciences sociales ne sont pas étrangers à ces processus : ils y contribuent à travers la production de connaissances sur les « musulmans ». Longtemps parent pauvre des sciences sociales françaises, l'islam s'impose aujourd'hui comme un objet de recherche incontournable. Cette nécessaire prise en compte du religieux présente toutefois un risque, que le sociologue américain Rogers Brubaker nomme « islamisme méthodologique » : faire de l'islam l'unique matrice explicative des comportementsdes personnes identifiées comme musulmanes, au détriment d'autres facteurs (classe sociale, ancrage résidentiel, histoire migratoire, contexte politique, etc.).

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.

The revival of Muslim values and ideas in Central Asia is perceived primarily through the lens of security, both among local regimes and by the West. The focus on extreme forms of Islam, however, prevents a balanced assessment of the religious discourse itself and obscures the reasons for the growing attraction of Islam and its potential as a force for order in the post-Soviet states. This study explores the social and political background to the revival of Islamic discourses, networks and practices in Tajikistan since the end of the Soviet Union, identifying the central actors, and laying out the intellectual and social coordinates of the symbolic struggles they are involved in. The growing significance of Islam as a source of moral and practical guidance is associated with a differentiation and pluralisation of the landscape of actors and discourses. The interpretative monopoly of the Hanafite clergy, who cultivate a tradition of tolerance towards culture-specific ritual practice and secular lifeworlds, is now challenged by reformist and universalist doctrines that reject the pragmatic consensus of the religious establishment. The state responds by suppressing the influence of religion through increasingly pervasive surveillance, but this cannot prevent the dissemination of the unwanted teachings. Reversing the tide would demand pro-active investment in good religious education. (Autorenreferat)

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 ...

Der Bericht beinhaltet die Diskussionen und Ergebnisse des Workshops 'Öffentliche Bereiche, öffentlicher Islam und Modernitäten', der im Oktober 2002 an der Universität Bielefeld stattfindet. Das Ziel des Austausches ist die Auflösung der klassischen Dichotomie von Tradition und Modernität im Kontext der Religion und hier insbesondere des Islams, der regelmäßig mit Tradition und prä-modernem Leben in Verbindung gebracht wird. Statt dessen gilt es, die wachsende Bedeutung religiöser Organisationen als Akteure im öffentlichen Bereich in Bezug zu den inneren Dynamiken der Globalisierung und somit der Modernität anzusehen. Die Präsentationen der Teilnehmer basieren auf empirischen Feldforschungen in muslimischen Gesellschaften und werfen Fragen über die spezifische Konstitution des öffentlichen Bereiches im Rahmen der Bedeutung politischer Religion in einer globalisierten Welt auf. Methodologische Aspekte wie die vergleichende Soziologie und theoretische Fragen nach den klassischen Konzepten des öffentlichen Bereichs bzw. des sozialen Raums werden hierbei aus einem kritischen post-kolonialen Blickwinkel diskutiert. Auf diese Weise finden auch die historischen Bedingungen des Prozesses der Wissensproduktion, die diesen Konzepten zugrunde liegen, Berücksichtigung. Dem gemäß gliedern sich die Ausführungen in die folgenden Themen: (1) die gegenwärtigen Debatten in der Entwicklungssoziologie zu den Untersuchungsgegenständen öffentlicher Bereich, Zivilgesellschaft und Gender, (2) die Konstruktion des sozialen Raumes seitens der Frauen im Sudan, (3) öffentliche Bereiche in muslimischen Gesellschaften, (4) der Islam und transnationale Migration sowie (5) die islamische Translokalität in Eurasien. (ICG2)