Suchergebnisse

1. The origins and history of the OIC -- 2. The structure of the OIC -- 3. The OIC as a platform for intra-Muslim politics -- 4. The OIC and global issues -- 5. The OIC among global actors -- 6. The OIC and the international human rights -- 7. The OIC and the global economy -- 8. The OIC, global culture, and the dialogue of civilizations.

"The Organization of Islamic Cooperation (OIC) is the world's leading international Islamic organization. Turan Kayaoglu provides the first accessible and concise introduction and overview of this important organization. This book details the OIC's struggle to address popular Muslim demands balanced against the member states' reluctance to support the OIC politically and materially. Despite this predicament, the organization has made itself increasingly relevant over the last decade through increasing its visibility as the representative body of Muslim unity and promoting its role as a reliable interlocutor on behalf of Muslims in global society. Outlining the history, workings and goals of the OIC, the book also highlights key issues that may influence the OIC's ability to realize its potential in the future. This will be of great interest to students and scholars of international relations, international organizations and islamic studies."--

"The Organization of Islamic Cooperation (OIC) is the world's leading international Islamic organization. Turan Kayaoglu provides the first accessible and concise introduction and overview of this important organization"--

Introduction : extraterritoriality in British legal imperialism -- Positive law and sovereignty -- Extraterritoriality and legal imperialism -- Japan's rapid rise to sovereignty -- The Ottoman Empire's elusive dream of sovereignty -- China's struggle for sovereignty -- Conclusion: American legal imperialism : extraterritoriality today.

Legal Imperialism examines the important role of nineteenth-century Western extraterritorial courts in non-Western states. These courts, created as a separate legal system for Western expatriates living in Asian and Islamic countries, developed from the British imperial model, which was founded on ideals of legal positivism. Based on a cross-cultural comparison of the emergence, function, and abolition of these court systems in Japan, the Ottoman Empire, and China, Turan Kayaoglu elaborates a theory of extraterritoriality, comparing the nineteenth-century British example with the post-World War II American legal imperialism. Ultimately, his research provides an innovative basis for understanding the assertion of legal authority by Western powers on foreign soil and the influence of such assertion on ideas about sovereignty

AbstractIn the last two decades, several Muslim states and civil society groups have embraced interfaith dialogue as a means of engagement with non-Muslims, especially with Christians. Why do these actors initiate interfaith dialogue? Why do they follow different interfaith dialogue strategies? This article argues that Islamic actors initiate interfaith dialogue to signal their moderate stance to powerful others who are concerned with Islamic radicalization and violence. These Islamic interfaith actors follow different strategies because of their interfaith theology (ideas about the legitimacy of religious others) and the nature of state-religion interaction (secular versus religious states) in their home countries. To support its argument, this article examines three Muslim interfaith initiatives: the Gülen Movement in Turkey and beyond (Sunni-Sufi, a civil society-led project), Jordan's A Common Word initiative (Sunni, a semi-governmental project), and Saudi Arabia's interfaith efforts (Sunni-Wahhabi, a state-led project).

Buoyed by the liberal values dominant at the United Nations, secular groups have effectively imposed the parameters of liberal discourse on religious actors in human rights debates. The adoption of liberal discourse by religious groups makes them vulnerable. The Organization of Islamic Cooperation's campaign at the United Nations surrounding the anti-defamation of religions illustrates this. The Organization of Islamic Cooperation and leading Muslim states adopted liberal language that empowers liberal, secular groups, as these groups hold the prerogative of defining the parameters of the liberal discourse and, thus, the parameters of acceptable religious discourse at the United Nations.