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This paper attempts to analyze the debate of Islamization of knowledge in Malaysia. It will highlight the international networks which nurture such a debate without denying the significance of the local dimension. Could one talk about an Islamic sociology and Islamic sciences? Or would such propositions simply deny any universality of thought? Questions related to the sociology of knowledge, and whether it is possible to indigenize social sciences and search for alternative forms of knowledge, will be also discussed. This paper will also highlight the subtle differences between Islamic oppositional ideologies and established Muslim academics who advocate the line of Islamization within the official educational channels, and which are encouraged by the Malaysian government. (Asien/DÜI)

Overview political and economic development, Islamization, and Mahathirism in Malaysia under Prime Minister Mahathir Mohamad; 1981-2003.

Reviews pan-Islamic endeavors towards the Islamization of education since the mid-1960s; some focus on the World Center for Islamic Education, Mecca, Saudi Arabia, and the Islamic Organization for Education, Science, and Culture, Fez, Morocco. Summary in English p. 657.

For 80 years, the military -- as heir to Kemal Ataturk) -- has been the guardian of the secular Republic of Turkey. In the eyes of many Turks it also protects the state from re-Islamization. Therefore, less danger emanates from the general staff for democracy than from the peculiarities of the Turkish election system: Europe must understand this. Adapted from the source document.

What events have shaken Turkey to its core? Despite a promising future & successful reforms that have brought the country closer to EU accedence, disbandment proceedings against the AKP majority government, steady Islamization on the one hand & a return to the pro-putsch underground organization Ergenekon on the other hand have shaken Turkeys stability. Public trust in politics & their institutions is marginal; however, trust in the military is great. A paradox demanding more than an understanding of geography. Adapted from the source document.

Critics of the concept of integrating women in development & having them become economic partners with men have proposed another approach -- autonomy. The concept of autonomous economic development for women was studied in field research on the process of Islamization of Mafa women in northern Cameroon & its effects on women's occupations. In Mafa society, labor is not strictly segregated by gender. In contrast, Mafa Muslim women profit from their own agricultural yields, mainly millet, & engage in petty trade & smuggling. Muslim women are also responsible for the bride price; while among the Mafa, this is men's business. Mafa women who convert to Islam have improved their autonomy in economic activities, but have traded this for less autonomy in the social milieu, because they are socially segregated & need their husband's permission to socialize. 25 References. Adapted from the source document.

With the slogan of "Islamization" different social currents mobilize their followers. It also serves the fight against liberal democracies with their social pluralism. In the intra-societal cultural struggle, apocalyptic down and downfall scenarios call for fundamental change. Oliver Wäckerlig's network analysis traces a transatlantic Islamophobic movement with its transitions to the middle of society and shows an organizational continuity from anti-communism to Islamophobia. "Islam experts" stand in various roles at the hinges of the network and connect actors, organizations and media. - Mit dem Schlagwort der »Islamisierung« mobilisieren unterschiedliche gesellschaftliche Strömungen ihre Anhängerschaft. Es dient auch dem Kampf gegen liberale Demokratien mit ihrem gesellschaftlichen Pluralismus. Im innergesellschaftlichen Kulturkampf verlangen dabei apokalyptische Nieder- und Untergangsszenarien nach fundamentalem Wandel. Oliver Wäckerligs Netzwerkanalyse zeichnet eine transatlantische islamfeindliche Bewegung mit ihren Übergängen zur Mitte der Gesellschaft nach und zeigt eine organisatorische Kontinuität vom Anti-Kommunismus zur Islamfeindlichkeit auf. »Islam-Experten« stehen dabei in verschiedenen Rollen an den Scharnierstellen des Netzwerks und verbinden Akteure, Organisationen und Medien.

"Multiple Movements can be observed hitting the streets since 2014, which represent something new. Although these Movements are prima facie thematically very different, all share some common motives, which can be described as an actualization of folkish-nationalism. The Article focusses on the so called 'Patriotic Europeans against the Islamization of the Occident' (Pegida) and tries first to put out the major motives, which are extracted from the speeches held at Pegida-manifestations. Secondly one motive will be traced back to the 1990s to Show the development of conservationism and its rearrangement. It will be argued that the old conservative structure became disintegrated and it is renewal is based on folkish-nationalist believes. The new folkish-nationalist movements are a real threat of an open and plural society, not only because a new wave of violence against migrants and leftists takes place, but also because of a normalization of paranoid views of society and the enhancement of the possibilities of authoritarian-violent solutions to phenomena of crisis." (author's abstract)