Suchergebnisse

Islam is increasingly theorized as a "racialized" category in the United States, yet these accounts can too often emphasize a top-down approach of racial identification and obfuscate the importance of the African-American Muslim experience. Using Maghbouleh's (2017) concept of "racial hinges", the author synthesizes previous work and provides evidence from his own ethnographic research to describe how immigrant Muslims in the United States leverage different racial "strategies of action" (Swidler, 1986), including white acculturation and black appropriation. In the conclusion, the author suggests a third strategy: brown solidarity.

Examines the politics of Islam and the state in Indonesia over recent decades, during which time there has been a notable resurgence of Islamic political movements. Australian author from Australian National University.

Property and wealth are entwined in the structure of society, with ties formed through blood and marital relations, and the orderly transfer of wealth is a fundamental part of Islamic law. The supreme purpose of the Islamic system is material provision for surviving dependants and relatives. This research tries to describe the important factors at work of religion to which women have an opportunity to contribute of their aspiration for the formulation of Islamic Law. The question to be considered is how does the pre-existing, culturally rooted perception of women influence the interpretation of the Qur'anic position on women? The interpretation of the Qur'an itself is influenced by social, moral, economic and political concerns, including interpretation regarding women. For example, Verse 34 of surah 4 of the Qur'an teaches that the superiority of men over women is justified by the fact that men provide women with "nafaqa," the resources necessary to maintain human life. This verse commonly has been cited to subjugate women in the name of Islam. But Muslim women are asking the question "How should this verse be interpreted?†Is the link between the relationship of domination and consumption limited to the sexual relationship, or is it institutionalized in other spheres?

Until the break-up of the Soviet Union, dominant intellectual and educational cultures in Europe worked primarily with national concepts. In the twentieth century, nationalist ideologies have, of course, lost some of their glamour due to the impact of two disastrous world wars. But while leading European intellectuals over the past 50 years developed a research program that transcended the national spirit, they nonetheless remained bound by the concept of "modernity," which comprises the concept of the modern nation state and the modern nation state system. Steeped in this cultural unconscious, Europe has neglected the systematic study of alternative modernities and alternative systems of governmentality -- including systems of democratic governmentality in the internet age -- especially as these alternative modernities relate to the influx of Muslim populations. Key conceptual relations: modernity and violence; intellectuals north-south; ontology of peace and ontology of violence; modern modes of knowledge organization and alternative modes of knowledge organization; history of jurisprudence 1500-1700 and inversion of rights; principle of rights and principle of the mind/soul; anthropological principal of the human capacity for justice; ontology of violence and modern philosophy; ontology of violence and modern social sciences; right to the right to knowledge on global peace and disciplinary censorship.

Politics, state, and Islam Spirituality and the Fiqh Ibn al-Arabi and Ijtihad Ibn al-Arabi's Legal Literalism The Polysemantic Quran Three Passages from Ibn al-Arabi's Fiqh

In 1998, Indonesia's military government collapsed, creating a crisis that many believed would derail its democratic transition. Yet the world's most populous Muslim country continues to receive high marks from democracy-ranking organizations. In this volume, political scientists, religious scholars, legal theorists, and anthropologists examine Indonesia's transition compared to Chile, Spain, India, and potentially Tunisia, and democratic failures in Yugoslavia, Egypt, and Iran. Chapters explore religion and politics and Muslims' support for democracy before change