Why the French Don't Like Headscarves: Islam, the State, and Public Space
In: Perspectives on politics: a political science public sphere, Volume 5, Issue 4, p. 837-839
ISSN: 1537-5927
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In: Perspectives on politics: a political science public sphere, Volume 5, Issue 4, p. 837-839
ISSN: 1537-5927
In: International affairs, Volume 83, Issue 4, p. 757-762
ISSN: 0020-5850
In: Foreign affairs, Volume 74, Issue 2, p. 161
ISSN: 0015-7120
Review.
In: Berichte / BIOst, Volume 25-1996
'Ein Haupthindernis für die wissenschaftliche Beschäftigung mit den Muslimen der ehemaligen UdSSR bestand in der Beschränkung auf sowjetische Quellen, da zu eigener 'field work' kaum Möglichkeiten bestanden. Das Bemühen, aus der ideologisch verzerrten Quellengrundlage objektive Erkenntnisse herauszufiltern, konnte nicht verhindern, daß spezifische Sichtweisen sowjetischer Islamexpertise durch den Filter hindurch- und in westliche Analysen hineingelangten, etwa die Charakterisierung islamischer Bewegungen und Organisationen außerhalb des staatlich kontrollierten Sektors als konspirativ. Nach dem Zerfall der Sowjetunion wurde in voreiligen westlichen und russischen Kommentaren ein 'islamischer Krisenbogen' um Eurasien erweitert und bis vor die Tore Moskaus gespannt. Nach ersten publizistischen Paukenschlägen zur Rückmeldung der 'vergessenen Muslime' auf der Weltbühne wurde das Thema der 'islamischen Wiedergeburt' in zahlreichen internationalen Publikationen differenzierter dargestellt. Es ist aber imer noch wenig präzisiert, mit widersprüchlichen Informationen und Daten gefüllt, die zumeist nicht aus empirischer Forschung resultieren. Im vorliegenden Bericht soll der Islam im exsowjetischen Raum überwiegend auf der Grundlage englischsprachiger und russischer Quellen nach ineinander übergreifenden Schichten und Funktionen wie 'Hochislam' und 'Volksislam', 'offizieller' und 'inoffizieller Islam', nach konservativen und reformistischen, mystischen und orthodoxen, politischen und unpolitischen Facetten unterschieden werden. In weiteren Berichten wird er auf der regionalen und einzelstaatlichen Ebene differenziert und gesondert in bezug auf Rußland behandelt.' (Autorenreferat)
In: Review of international studies: RIS, Volume 38, Issue 5, p. 1041-1056
ISSN: 1469-9044
AbstractThe language of the 'postsecular' acknowledges the enduring presence of faith in politics, repudiating secularisation theses claiming diminution or privatisation of religion in social and political life. In cognitive and experiential worlds, those presumably unfettered by these conceptions (for example, the Islamic Cultural Zones or ICZs), the postsecular presents a different order of challenge and possibility. The term ICZs refers to Muslim majority areas informed by transnational subjectivities loosely connecting varied Islamic societies around symbolic commonality, memory, and historical experience. The term stresses the plurality of Islamic cultural experience, albeit distinguished by recognisable semiotic markers, without essentialising Islamic identity. This article questions the hegemonic view pervasive in both secular and postsecular theorising of the fiction of immutability of faith in the ICZs and recognises its rupture and displacement under conditions of late modernity. The ontological dislocation in the character of religion itself under conditions of late modernity opens up the possibility to account for the assumed resistance of Islam to secular modernity, but also to explain Islam's imbrications in politics read under the sign of Political Islam. Paradoxically, under the condition of late modernity, a more homogenised Islam appears to crystallise in the ICZs at odds with an 'open' Islam.
In: New world diasporas
This volume edited by Aisha Khan explores Muslims' lived experiences in the Western Hemisphere and the ways in which Islam has been codified in the New World by "Muslim minority" societies, using disparate case studies from the Caribbean, Suriname, Brazil, Mexico, and others in the Atlantic World
In: Middle East Studies Association bulletin, Volume 21, Issue 2, p. 229-230
In: Interdisciplinary journal for religion and transformation in contemporary society: J-RaT, Volume 3, Issue 1, p. 191-225
ISSN: 2364-2807
In: The Middle East journal, Volume 61, Issue 3, p. 548
ISSN: 0026-3141
In: Journal of church and state: JCS, Volume 49, Issue 3, p. 487-516
ISSN: 0021-969X
Justice (al-'adl) is one of the principal values of the Islamic faith. In Islam, Justice, and Democracy, Sabri Ciftci explores the historical, philosophical, and empirical foundations of justice to examine how religious values relate to Muslim political preferences and behavior. He focuses on Muslim agency and democracy to explain how ordinary Muslims use the conceptions of divine justice—either servitude to God or exercising free will against oppressors—to make sense of real-world problems. Using ethnographic research, interviews, and public opinion surveys as well as the works of Islamist ideologues, archives of Islamist journals, and other sources, Ciftci shows that building contemporary incarnations of Islamist justice is, in essence, a highly practical political project that has formative effects on Muslim political attitudes. Islam, Justice, and Democracy compares the recent Arab Spring protests to the constitutionalist movements of the nineteenth and twentieth centuries in the Middle East to demonstrate the continuities and rifts a century apart. By putting justice at the center of democratic thinking in the Muslim world, Ciftci reconsiders Islam's potential in engendering both democratic ideals and authoritarian preferences.
BASE
In: Debates on Islam and Society
This books investigates the background and nature of the Ottoman Jihad proclamation, but also its effects in the wider Middle East. It looks at the German hopes and British fears of a worldwide rising of Muslims in the colonial empires. It also discusses the fierce academic debates caused by the Jihad proclamation, in which the 1915 manifesto of Leiden Islam scholar Christiaan Snouck Hurgronje ("Holy War Made in Germany") played a key role. This title was made Open Access by libraries from around the world through Knowledge Unlatched.
In: Cambridge elements
In: Elements in religion and violence
In: Religion and violence