Academic literature on the topic 'Economic development Religious aspects Islam'
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Journal articles on the topic "Economic development Religious aspects Islam"
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Najachah, Elysa. "UNIVERSALITAS EKONOMI SYARIAH (PENDEKATAN DIALOG AGAMA)." Journal of Islamic Studies and Humanities 5, no. 1 (December 17, 2020): 32–41. http://dx.doi.org/10.21580/jish.v5i1.6957.
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Economy is an inseparable thing in life. For that we need dialogue skills in various aspects of life related to the economy. The religious dialogue approach is an alternative to solving economic problems. This study uses an interfaith study approach. Islamic economics emerged with rules prohibiting all forms of usury. The prohibition of usury has been put forward by other religions. Religious dialogue regarding the economic view of Sharia has been carried out. The findings of this study are that there is a side of universality obtained from Islamic economics as a solution to economic problems that can be accepted by Islam and non-Islamic religions.
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Suripto, Teguh. "MANAJEMEN SDM DALAM PRESPEKTIF EKONOMI ISLAM : TINJAUAN MANAJEMEN SDM DALAM INDUSTRI BISNIS." JESI (Jurnal Ekonomi Syariah Indonesia) 2, no. 2 (November 14, 2016): 239. http://dx.doi.org/10.21927/jesi.2012.2(2).239-250.
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Abstract Management is one branch of economics that plays an important role in the successful management of an organization or company. Implementation of the company's management can improve the effectiveness and efficiency of resource companies or organizations so as to achieve the goal or vision of a better company. Islam is one religion the religion professed by the majority of the Indonesian population, have given color to every aspect of life of its adherents. Started in terms of religious, political, social and economic. Conventional economic outlook puts worldliness course, has not looked at his spiritual needs. So that employees only be the object of the company and not be subject to the company. With the implementation of the Human Resources Management Islam, the employee will be subject to the company so that they are able to participate actively for the betterment of the company. Islamic economic system in implementing human resource management, based on the harmony or balance between the need to do material and human ethics. Islamic Economic System not forget the main features of human progress, which is dependent on the extent to which the smooth coordination and harmony between the moral and material aspects of human life. Key word : Management SDM, Islamic Economic, Recruitment, Selection, training and development
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Junery, Muhammad Fadhil. "Paradigma Perkembangan Akuntansi Islam." JAS (Jurnal Akuntansi Syariah) 3, no. 1 (June 21, 2019): 78–86. http://dx.doi.org/10.46367/jas.v3i1.164.
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The limitations of the human mind and also the various interests which always refers to the mundane aspects, then all rules in the order of economic and business cannot be released granted to man to design these rules without any ropes of restraint as a means to restrict people from doing arbitrary and more likely just as homo economicus, which is why Islam was present to bring the values of truth and justice which serve as guidance for not only humans as homo economicus but also as homo and homo religious ethicus. Seeing some of the weaknesses and limitations of today's accounting in its development, Require Muslims to dissolve creasing these problems, by making the sharia as a paradigm in building a conceptual framework of accounting that can be used as a foothold in the development of accounting format is more appropriate. And foster the values of the essence in the accounting value of responsible, fair and true.
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Omar, Yusuf Sheikh. "The Role of Islam in Peace and Development in Somalia (Continuity and Change)." Religions 13, no. 11 (November 9, 2022): 1074. http://dx.doi.org/10.3390/rel13111074.
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Since 11 September 2001, Islam has been viewed as a threat to global stability rather than as a potential factor for peacebuilding and development. Therefore, most studies on Islam have been framed around security. Although research on the security threat posed by Islamist extremists is understandable, the main purpose of this study is to explore and give more attention to positive and continued contributions of Islamic faith to Somalia’s history and its current situation. To date, Islam has had an enormous constructive impact on Somali society at different stages of its history. It has strengthened peace capacity and development aspects such as literacy, socio-economic factors, justice, urbanisation, common identity and shared future aspirations, which have risen above clan divisions. In terms of methods, this study employs descriptive and analytical research methodologies. In conclusion, despite the current negative interpretation, activities, and actions attributed to the extremist Islamist groups in Somalia and beyond, Islam, on the other hand, has contributed enormously to civilising Somalis, shaping their common identity, nurturing a culture of peace, and improving social development. As it has been in the past, it maintains the potential to provide for Somalia’s future stability and prosperity.
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Iqbal, Muhammad Zafar, and Humaira Akram. "Role of Sekola Islam and Pesantrens in Nation Building of Indonesia: An Analysis of the Perceptions of Alumni." FWU Journal of Social Sciences 14, no. 4 (December 15, 2020): 93–104. http://dx.doi.org/10.51709/fw12728.
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Republic of Indonesia is the largest archipelagic and Muslim majority country in the world comprising of various small and big islands. Almost 300 languages are spoken in the country, but Indonesians believe in ‘Benika Tungal Ika’ mean diversity is strength. Indonesian Islamic education system covets overall development of students’ personality including the religious, cognitive, physical, emotional, physical and scientific aspects. This paper aims to explore the perceptions of alumni about contribution of Sekola Islam, Pesantren and Pandok in nation building of Indonesia. Paper is based on qualitative analysis of data collected through semi structured interviews with alumni of Sekola Islam, Pesantrens and Pandok. The results showed that Pesantrens, Sekola Islam and Pandok network of Islamic Education Institutions is root of education system and has played a significant role in nation building of Indonesia. Islamic Education Institutions have contributed for the religious, societal, economic and technological development of Indonesia and produced renowned leaders in the field of politics, religion and education.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.
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Harahap, Seri Wahyuni. "PENDIDIKAN WANITA DALAM PERSFEKTIF FILSAFAT PENDIDIKAN ISLAM DITINGKAT SD/MI." DIRASATUL IBTIDAIYAH 1, no. 1 (June 1, 2021): 32–45. http://dx.doi.org/10.24952/ibtidaiyah.v1i1.3717.
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AbstractIslam strongly encourages the education of women both in the religious and social fields. Cultural education and training are considered as an integral dimension of social development. There is no priority for men over women in relation to the right to education. Both of them were encouraged to get education, as already said, 'from the cradle to the grave'. Indeed, all the verses of the Qur'an that are related to education and those that advocate for the acquisition of knowledge are directed to both men and women. In accordance with the commands of the Koran and Hadiths encouraging women to develop all aspects of their personality, it is believed that an educated Muslim woman must not only emit moral qualities in her home environment, but she must also have an active role in the broad fields of social, economic development and politics. For how does a woman uphold good social and economic policies or disagree with them if she is not intellectually equipped for the task?Keywords: Education, Women, Philosophical Perspective
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IT., Suraiya, Syamsul Rijal, and Zaenuddin Hudi Prasojo. "Sufism and Religious Practices in Modern Lifestyle." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 01–21. http://dx.doi.org/10.15642/religio.v9i1.1231.
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Along with scientific development and technological growth which have created a lot of convenience to mankind there have also raised a deep cynicism towards the religious and spiritual aspects of life. Value crisis of humanity marked by the crisis of spirituality increased. Many societies are facing deep crisis. This condition makes the world vulnerable to violence and conflicts. Therefore, modern world society has been challenged to to be more attentive than before to deal with religious and spiritual values. This paper asserts that religion continues to be an important since it combines both personal and public character. Social problems faced by the modern world society such as cultural diversity, environmental preservation, economic equity, and conflict resolution are theologically reflected within the teaching of Islam. Sufism as a form of Islamic spiritualities offers some applicable answers for this phenomenon. In addition, characteristic of Sufism (mysticism) is commonly well known in almost all religions. Sufism cherishes from the private sphere into a popular Islamic culture. This research would like to see how the phenomenon of spiritual movement in the dimension of Sufism has a real powerful to improve social problem of the modern world.
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Nabila, Nur Hana Putri. "Dakwah dan Pemberdayaan: Strategi Pengembangan Masyarakat Islam Melalui Komunitas Tasawuf Underground terhadap Anak Punk dan Anak Jalanan." Indonesian Journal for Social Responsibility 3, no. 2 (2021): 83–94. http://dx.doi.org/10.36782/ijsr.v2i2.81.
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Da'wah has a very large function and role in all aspects of human life. Da'wah in the development of Islamic society as a form of da'wah bilhal with processes and activities that lead to the welfare of the community. Da'wah seeks to raise awareness of bad behaviour and instill charity ma'ruf nahi munkar in society. One of the applications of da'wah in the development of Islamic society through an Underground Tasawuf community. In fact, there are not many preachers or religious experts who are capable of being present among punk and street children. In addition, preaching is not enough to only teach religious education, but also economic and social empowerment so that punk and street children can emigrate totally. Therefore, the type of research used is field research with a qualitative descriptive approach. Data sourced from primary data and secondary data. The result of this research is that there is a significant change in punk and street children after being educated through the Underground Tasawuf community.
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Meuleman, Johan. "Dakwah, competition for authority, and development." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 2-3 (2011): 236–69. http://dx.doi.org/10.1163/22134379-90003591.
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Da`wah – usually spelt dakwah in Indonesian – has been an important aspect of Islam from its very birth. Since the late nineteenth century, however, as a result of political and social transformations it has taken new forms. In one form or others, da`wah has been practised by a large variety of Islamic movements and organizations. Although complementary to each other in certain cases, in others their relations have rather been characterized by competition for authority and power, not only between various da`wah organizations, but also, through these organizations, between regimes, categories of religious and social leaders, and social categories of Muslims. For this reason, da`wah has had important dimensions beyond the domain of religion proper. Moreover, da`wah has been connected to political and social causes such as the struggle against communism and Christianity – sometimes emulating them in certain respects – and community development. Quite a few da`wah initiatives, state-sponsored or non-governmental, have taken transnational scopes. Indonesian dakwah has shared most of the above features. This article, analyzing dakwah in Indonesia, confirms their existence and adds to their understanding. It substantiates theories on the objectification of Islam in modern societies: the spread of mass education has led to the fragmentation of religious understanding, which has stimulated a fierce competition for religious authority and the control of religious institutions and organizations. Just as in many other Muslim-majority countries, in Indonesia the state has played a prominent role in the development of mass education, the ensuing competition for religious authority, as well as the functionalization of religion. As was the case elsewhere, in Indonesia dakwah has had important dimensions beyond the religious domain. On the other hand, Indonesian dakwah has shown a number of particularities. In order to illustrate the combination of similarities with da`wah as it developed elsewhere and Indonesian particularities, the article pays particular attention to dakwah pembangunan – development da`wah – of the New Order period. It concludes that, although both the functionalization of Islam for the benefit of economic development and state involvement in religious beliefs and practices have been known in other countries, dakwah pembangunan was a unique, Indonesian phenomenon.
Dissertations / Theses on the topic "Economic development Religious aspects Islam"
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Glover, Michael Emanuel. "Islamic institutions, the status of women, and economic growth." Thesis, Georgia Institute of Technology, 2010. http://hdl.handle.net/1853/33990.
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Within the sample of Muslim-majority countries, the links between how explicitly "Islamic" a society is, the status of women, and economic and other societal outcomes is explored. A country is considered more or less "Islamic" depending upon if Islam is the official state religion, if Islamic law forms a basis for the legal system, and the degree to which the country has rejected or maintained traditional Islamic norms such as regarding the acceptance of polygamy and the legal obligation of women to wear the veil in public. It is found that if a country is more "Islamic," it tends to also have worse outcomes along different dimensions, such as degree of authoritarianism and absence of women's rights. However, focusing exclusively on whether the country has Islamic law as a basis of the legal system, these countries tend to be richer. An extremity index is composed, which contains only variables which describe the status of women in Muslim countries, along educational and legal dimensions. It is found in regressions that this extremity index is a statistically significant predictor of economic growth, where higher extremity leads to lower GDP growth rates. Oil is still an extremely important factor in explaining the variation in GDP levels and growth rates in the Muslim world.
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Burke, Brenda Ann Carleton University Dissertation International Affairs. "Islam in the Sudan; the impact of religion, and religious elites, on development." Ottawa, 1988.
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Hatta, Mohammad Firdaus Mohammad. "The compliancy and effectiveness of Islamic debt financing in the Malaysian economy from the perspective of ancient and contemporary literature." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683029.
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Bachmann, Anna Leigh. "God's bankers : an inquiry into faith, finance and economic development." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709162.
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Muhamad, Nazlida. "Muslim consumers' motivation towards Islam and their cognitive processing of performing taboo behaviors." University of Western Australia. Faculty of Business, 2008. http://theses.library.uwa.edu.au/adt-WU2009.0011.
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Although religion is an important cultural force that shapes consumers' values and norms, the taboo stigma attached to the investigation of religion's influences in marketing areas has limited the knowledge about how religion influences consumers' decision-making. This study explored the affect of Muslim motivation in following Islam in their decision-making process to perform behaviors that are subject to Islamic rulings known as fatwa. Three behaviors that are subject to fatwa declarations; smoking, listening to popular music and buying a Coca Cola soft drink, were chosen. Utilizing the Theory of Planned Behaviors, this study examined: 1) If a Muslim's motivation in following Islam is an effect in their cognitive and behavioral responses regarding the fatwa prohibited behaviors. 2) If Muslim motivation in following Islam is an effect in their decision-making in deciding to whether to perform fatwa prohibited behaviors. Based on a Malaysian university student sample, multiple analyses of variance with covariate's (MANCOVA) results show that a Muslim's motivation in following Islam, his or her gender and their interaction have significant effects in their responses in regards to the behaviors. Muslim males, who are extrinsically motivated towards Islam tended to report a greater intention to smoke, buy a Coca Cola soft drink and tended to report they experienced more social pressure to smoke as compared to others. Nonetheless, SEM analysis found that the sample's responses on items related to the Theory of Planned Behavior (TPB) about buying a Coca Cola soft drink brand did not fit the model. Other unaccounted for factors that may be related to the Muslims' decision-making about the product, such as possible consumer animosity, was not captured in the survey. The samples responses on smoking and listening to popular music provided a good fit to the model proposed. ii This study found that the Muslim respondents' motivation in following Islam had an effect on the role of perceived social pressure in their planning to smoke, and on the role of perceived social pressure in their planning to listen to popular music. Respondents' motivation in following Islam also had an effect on the role of perception of control in their reported smoking and listening to popular music. The intrinsically motivated Muslim consumers tended to be more concerned about others approval in their deciding to smoke and to listen to popular music, than the average extrinsic respondents. The intrinsic Muslim respondents also tended to perceive having incomplete control over smoking and listening to popular music, compared to their extrinsic counterparts. Respondents' attitudes towards smoking and listening to popular music were found to be not relevant in respondents' decision-making to perform the behaviors. This study also found evidence for the effect of type of fatwa prohibition ruling in Muslim respondents' responses and decision-making to perform behaviors in this study. Findings from this study suggest a significant effect of fatwa rulings on products or behaviors, among the sample of young Malaysian Muslim respondents. The findings highlight the needs for marketers to understand nature of fatwa rulings on products, in order to win over Muslim consumers in the marketplace.
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Mapara, Shahina H. "A critical examination of the ethics and methodology of Syed Nawab Haider Naqvi's Islamic economics /." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30188.
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While much attention has been given to the abolition of interest in Islamic economics, there has been little attention given to the ethical framework on which it is based. Syed Nawab Haider Naqvi in Islam, Economics and Society (1994), presents an axiomatic approach to generating an Islamic economic theory from the ground up. Chapter one considers Naqvi's argument for a distinct Islamic economic system. Chapter two examines Naqvi's theoretical framework and the Islamic economic system which he derives from it. The chapter compares Naqvi's approach with that of M. Umer Chapra, who also adopts an ethical framework for the foundation of an Islamic economic theory. Chapter three examines the debate surrounding the definition of riba and the importance of riba in Islamic economics. This study concludes with a recommendation for a more systematic approach in interpreting the Qur'an, which is the source of Naqvi's economic axioms.
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Al-Sayed, Hashim Abdulrahim. "A study on the development and analysis of investment tools in Islamic banks with special reference to the experience of Qatar International Islamic Bank and Qatar Islamic Bank during the period 1999-2009." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683089.
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Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.
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Thesis (MPhil (Political Science))--Stellenbosch University, 2006.Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society. The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005. The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.
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Rahman, Zaharuddin Abd. "Islamic perspectives of derivatives : an appraisal of options, swaps and the merits of the Shariah compliant alternatives." Thesis, University of Wales Trinity Saint David, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683262.
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Solomons, T. J. "Exploring the role of the church in economic development : a literature review." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19905.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: The dissertation sets out to explore the existing scholarly literature on the role of the church in economic development. The research report method will be in the form of a literature review and therefore will be exploratory in nature in the hope to inform the researcher of the views of scholars on the role of the church in economic development as well as possibly preparing the way for further research into investigating this role. Chapter 1 presents the research methodology that will be employed as well as the objectives that the research hopes to achieve, include: - To investigate what Biblical scholars understand about the role of the church with regard to economic development by reviewing the existing body of knowledge on the role of the church and economic development; - To discover what the most authoritative views and accepted definitions are on the concepts under study; - To make possible recommendations to the church based on the findings of current and previous literature. In Chapter 2 a literature study explores the views of scholars on the meaning of 'the church' in order to investigate or establish what is understood by the concept'the church'. This chapter will further explore what is meant by the mandate of the church, the missional and diaconal role of the church, the church as visible sign of God's saving work and the church and liberation role of the church. This study sets itself the task to investigate literature on the history and the context of the church as a constituent body in the world and then attempt to find a form of consensus on the role of the church. Chapter 3 will have a particular focus on exploring the views of scholars on the meaning of development and economic development. This literature review will take a multi disciplinary approach therefore this chapter will have a particular focus on the view of scholars in economic development studies. Chapter 4 examines the views of scholars on the role of the church in economic development. This chapter seeks to investigate if the church has a role to play in economic development as one of the role players in the fight against poverty, unemployment and the establishment of effective development programs. Finally, the overall summary, conclusion and recommendations are presented in Chapter 5.
AFRIKAANSE OPSOMMING: Die studie het ten doel om verkennend na literatuur te kyk wat handel oor die rol van die Kerk in Ekonomiese Ontwikkeling deur na te speur oor wat deur kenners geskryf is oor die rol van die Kerk in Ekonomiese Ontwikkeling. Die navorsingsmetode wat vir Hierdie studie gebruik sal word neem die vorm aan van `n literatuuroorsig en sal dus daarom verkennend van aard wees in die hoop dat dit die navorser sal inlig oor wat kenners skryf oor die rol van die Kerk in Ekonomiese Ontwikkeling sowel as om die weg te baan vir die moontlikheid om verder navorsing te doen oor die rol van die Kerk in Ekonomiese Ontwikkeling. Hoofstuk een spel aan ons uit die navorsingsmetode wat vir hierdie navorsingstudie gebruik sal word sowel as wat die beoogde doelwitte is wat die navorser hoop om te bereik na aanleiding van die kwessies soos: - Om na te vors wat Bybelkenners verstaan van die Kerk met betrekking tot ekonomiese ontwikkeling, deur na die beskikbare bronne te kyk wat handel oor die rol van die kerk in ekonomiese ontwikkeling; - Om vas te stel wat die mees gesaghebbendste sienings en aanvaarde definisies is oor die konsepte onder bespreking in die studie; - Om moontlike aanbevelings vir die kerk te maak gebasseer op die bevindinge voortspruitend uit die navorsing van die huidige en vorige literatuur. In Hoofstuk 2 word n literatuur studie gedoen wat verkennend kyk na standpunte van kundiges rondom die betekenis van 'kerk' ten einde te ondersoek en of vas te stel wat word verstaan deur die kosep kerk, die mandaat van die kerk, die missionale en diakonale taak van die kerk, die kerk as sigbare teken van God se reddened werk en die kerk en bevryding ten einde in staat te wees om `n moontlike verstaan daar te stel oor die rol van die kerk. Hierdie literatuuroorsigstudie volg `n multi disiplinêre benadering ten einde die navorser in te lig oor ekonomiese ontwikkeling. Hoofstuk 3 het `n spesifieke fokus om verkennend te kyk na wat kundiges verstaan ontwikkeling en ekonomiese ontwikkeling te wees. Hoofstuk 4 ondersoek die standpunte en sienings van kenners oor die rol van die kerk in ekonomise ontwikkeling. Hierdie hoofstuk wys onder meer uit dat die kerk tog op `n manier betrokke is in ekonomiese ontwikkeling as rolspeler in die stryd teen armoede, werkloosheid en die daarstel van effektiewe ontwikkelingsprogramme. Die algehele opsomming, slot en aanbevelings word in Hoostuk 5 bespreek.
Books on the topic "Economic development Religious aspects Islam"
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(Bangladesh), Isalāmika Phāuṇḍeśana, ed. Economic development in Islam. 2nd ed. Dhaka: Islamic Foundation, Bangladesh, 2004.
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Maudoodi, Syed Abul ʻAla. Economic system of Islam. 4th ed. Lahore, Pakistan: Islamic Publications Ltd., 1999.
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Sharif, M. Raihan. The concept of economic development in Islam. Dhaka, Bangladesh: Islamic Economics Research Bureau, 1986.
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Ghazali, Aidit. Development: An Islamic perspective. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1990.
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Chapra, M. Umer. Islam and economic development: A strategy for development with justice and stability. Islamabad: International Institute of Islamic Thought and Islamic Research Institute, 1993.
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Chapra, M. Umer. Islam and economic development: A strategy for development with justice and stability. Islamabad, Pakistan: International Institute of Islamic Thought, 1993.
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Seminar Indeks-Indeks Pembangunan dari Perspektif Islam (2004 Kota Baharu, Kelantan). Pembangunan dari perspektif Islam. Petaling Jaya, Selangor, Malaysia: MPH Pub., 2007.
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Mehmet, Ozay. Islam and economic development: The challenge of modernity. Ottawa: Asian Pacific Research and Resource Centre, Carleton University, 1991.
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Bangladesh Institute of Islamic Thought., ed. An analysis of the development of socio-economic thought. Dhaka: Bangladesh Institute of Islamic Thought, 2008.
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Hossein, Askari, ed. Islam and the path to human and economic development. New York, NY: Palgrave Macmillan, 2009.
Find full textBook chapters on the topic "Economic development Religious aspects Islam"
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Kurar, İhsan, Saadet Zafer Kavacik, and Mehmet Emin İnal. "The Effect of Religious Affiliation on Nation/Place Image." In Destination Management and Marketing, 321–44. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2469-5.ch019.
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Tourism industry is related to food and beverage, transportation, accommodation and many more fields. For this reason, tourism marketing is gaining importance all over the world. Most of the fastest growing tourism countries' promotion activities are increasingly raising the popularity and importance of these countries. Tourism has an important role in the development of countries as a service industry and a multi-faceted concept. Hence, tourism activities currently have gained new forms, new insights and new methods. One of them are faith or pilgrimage based tours. Today, for travels especially made for cultural purpose, religion is one of the leading factors. For example, Benares in Brahman, Mecca and Madinah in Islam, Jerusalem and Ephesus in Christianity are religious places attracted many of tourists due to the pilgrimage. This major movements of migration making for religious purposes affect regions, countries and destinations in terms of the economic and social aspects. This situation creates economic opportunities for countries which have consistently balance of payments deficit. In addition to this, religious trips impress people spiritually, physically, mentally, socially and emotionally. Therefore, people visit the holy places of the faith they belong. For this reason, faith activities in different parts of the world attracted millions of people annually. Among them religious buildings, rituals, festivals, spiritual and religious events are important factors that affect the behaviour of tourists and directs people to faith tourism.
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Kurar, İhsan, Saadet Zafer Kavacik, and Mehmet Emin İnal. "The Effect of Religious Affiliation on Nation/Place Image." In Strategic Place Branding Methodologies and Theory for Tourist Attraction, 245–68. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0579-2.ch012.
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Tourism industry is related to food and beverage, transportation, accommodation and many more fields. For this reason, tourism marketing is gaining importance all over the world. Most of the fastest growing tourism countries' promotion activities are increasingly raising the popularity and importance of these countries. Tourism has an important role in the development of countries as a service industry and a multi-faceted concept. Hence, tourism activities currently have gained new forms, new insights and new methods. One of them are faith or pilgrimage based tours. Today, for travels especially made for cultural purpose, religion is one of the leading factors. For example, Benares in Brahman, Mecca and Madinah in Islam, Jerusalem and Ephesus in Christianity are religious places attracted many of tourists due to the pilgrimage. This major movements of migration making for religious purposes affect regions, countries and destinations in terms of the economic and social aspects. This situation creates economic opportunities for countries which have consistently balance of payments deficit. In addition to this, religious trips impress people spiritually, physically, mentally, socially and emotionally. Therefore, people visit the holy places of the faith they belong. For this reason, faith activities in different parts of the world attracted millions of people annually. Among them religious buildings, rituals, festivals, spiritual and religious events are important factors that affect the behaviour of tourists and directs people to faith tourism.
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Groff, Linda. "Holistic, Evolving Aspects of Nonviolence for Bringing About Needed Social-Political Change and Important Practitioners of Nonviolence." In Socio-Economic Development, 882–903. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7311-1.ch046.
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This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired means for bringing about needed social-political change, whether in schools or society, along with important practitioners of nonviolence. It covers Gandhi's principled and spiritually-based nonviolence for collective social-political change (Part 1); a number of other nonviolence practitioners in the Gandhian tradition—from different countries and spiritual-religious traditions working for different goals in their respective countries (Part 2); strategic nonviolence of Gene Sharp and others (Part 3); and additional forms of working nonviolently within existing systems that have emerged since Gandhi's time (Part 4).
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Al-Banna, Mohammed Abdul Karim, and Ian Michael. "Zakat and Its Socio-Economic Merits." In Socio-Economic Development, 500–514. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7311-1.ch026.
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The chapter investigates the role Zakat (alms giving) in eradicating poverty around the world. It (Zakat) is one of the five main pillars of Islam; it is the practice of charitable giving by Muslims based on accumulated wealth and is expected to be paid by all practicing Muslims having the financial means. As part of the study, a questionnaire that consisted of five questions to enquire about how Zakat can eradicate poverty was administered to 200 Muslim people living in the United Arab Emirates (UAE). Further, the questions were designed targeting the core goals of a Zakat institution that also reflected the Muslims psychometric behavioural aspects. Islam has 1.57 billion followers, making up over 23 percent of the world population (Pew Research, 2011). With such a vast population, the role of Zakat in alleviating poverty is an achievable objective.
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Shahpari, Hasan, and Tahereh Alavi Hojjat. "Structural-Functionalism, Stratification and Historical Background of Islamic Economic Thought." In Research Anthology on Religious Impacts on Society, 95–111. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3435-9.ch005.
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A thorough analysis of the Islamic economy requires a multi-disciplinary analysis of the political, religious, and ethical aspects, and how they influence the workings of the economy. Islam is both a religious and a political community. The differences between religion and politics in Islam are not clear-cut. Islam does not admit separation between church and state. This factor makes Islam an appropriate area of study, not only to theologians, but also to sociologists, political scientists, economists, lawyers, historians, and philosophers. Some basic economic conceptual foundations of Islamic systems in connection with the Shari'a, or the legal basis, are discussed. As a multifaceted religion, Islam, at times, has been formulated not only by the reformers and intellectuals, but also by social classes whose interests are no longer nourished by a romanticized, glorious past history. Rather, these social actors wish to locate themselves within a global world with access to work, social mobility, and status opportunities. This framework will allow readers to identify the reasons and the procedures by which different Islamic economic systems, or modes of economy, have been derived from a single source which is acceptable to all Muslims.
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Lev, Efraim. "Professional, Social, Geographical, Religious and Economic Aspects of Jewish Medical Practitioners." In Jewish Medical Practitioners in the Medieval Muslim World, 277–446. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483971.003.0004.
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The fourth chapter is a discussion based on the total number of biographies, and the medieval as well as the contemporary literature available. It discusses professional, social, geographical, religious and economic aspects of the Jewish medical practitioners (mainly physicians); places of medical practice, the practitioners’ professional education, intellectual workshops (i.e. libraries), and their professional roles, mainly that of ‘Head of the Physicians’. It also deals with everyday life and activity of Jewish practitioners, moral aspects, fees and the ‘Geniza’ patients, as well as religious and inter-religious aspects of Jewish practitioners, the high-ranking positions Jewish practitioners held, conversion to Islam, and famous Jewish scholars, authors, poets and diplomats who were simultaneously practitioners. A few more insights are related to community affairs, socio-economic position of Jewish practitioners, their role in the leadership, their share in charity activities, and the inter-community posts they held. The last section of this chapter endorses aspects such as: Karaite and Samaritan practitioners and geographical aspects (Jewish practitioners in Andalusia, north Africa, Sicily, Egypt, Syria, Iraq, Iran and Azerbaijan).
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Semencha, I. Ye, and H. S. Ilchenko. "PAST, PRESENT, AND FUTURE DEVELOPMENT OF INVESTMENT IN UKRAINE." In THE RUSSIAN-UKRAINIAN WAR (2014–2022): HISTORICAL, POLITICAL, CULTURAL-EDUCATIONAL, RELIGIOUS, ECONOMIC, AND LEGAL ASPECTS, 295–300. Izdevnieciba “Baltija Publishing”, 2022. http://dx.doi.org/10.30525/978-9934-26-223-4-37.
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"Structural-Functionalism, Stratification and Historical Background of Islamic Economic Thought." In Islamic Economy and Social Mobility, 159–74. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch006.
Full textAbstract:
A thorough analysis of the Islamic economy requires a multi-disciplinary analysis of the political, religious, and ethical aspects, and how they influence the workings of the economy. Islam is both a religious and a political community. The differences between religion and politics in Islam are not clear-cut. Islam does not admit separation between church and state. This factor makes Islam an appropriate area of study, not only to theologians, but also to sociologists, political scientists, economists, lawyers, historians, and philosophers. Some basic economic conceptual foundations of Islamic systems in connection with the Shari'a, or the legal basis, are discussed. As a multifaceted religion, Islam, at times, has been formulated not only by the reformers and intellectuals, but also by social classes whose interests are no longer nourished by a romanticized, glorious past history. Rather, these social actors wish to locate themselves within a global world with access to work, social mobility, and status opportunities. This framework will allow readers to identify the reasons and the procedures by which different Islamic economic systems, or modes of economy, have been derived from a single source which is acceptable to all Muslims.
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Vakylenko, О. V., T. O. Holubenko, and I. B. Ivzhenko. "CURRENT ACHIEVEMENTS AND CHALLENGES DEVELOPMENT OF SOCIAL SERVICES IN UKRAINE." In THE RUSSIAN-UKRAINIAN WAR (2014–2022): HISTORICAL, POLITICAL, CULTURAL-EDUCATIONAL, RELIGIOUS, ECONOMIC, AND LEGAL ASPECTS, 848–59. Izdevnieciba “Baltija Publishing”, 2022. http://dx.doi.org/10.30525/978-9934-26-223-4-104.
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Petrukha, S. V., N. M. Petrukha, and O. L. Krupelnytska. "SUSTAINABLE DEVELOPMENT GOALS AND TRIGGERS FOR THE GOVERNMENT FINANCE MODERNIZATION." In THE RUSSIAN-UKRAINIAN WAR (2014–2022): HISTORICAL, POLITICAL, CULTURAL-EDUCATIONAL, RELIGIOUS, ECONOMIC, AND LEGAL ASPECTS, 252–63. Izdevnieciba “Baltija Publishing”, 2022. http://dx.doi.org/10.30525/978-9934-26-223-4-33.
Full textConference papers on the topic "Economic development Religious aspects Islam"
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Uygur, Selcuk. "“ISLAMIC PURITANISM” AS A SOURCE OF ECONOMIC DEVELOPMENT: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/kwkz8938.
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Turkey has been going through significant transformations over the last two decades, which might be studied under diverse rubrics. The focus in this paper is on the emergence of a new bourgeoisie that is overwhelmingly religious; its aim is to describe the motives behind the at- titudes of religious business people and to discuss the contribution of the Gülen movement. The paper begins by clarifying relevant concepts that appear vague – such as ‘Islamic Puritanism’ and ‘Islamic work ethic’ – following the particular interpretation by Wilhelm Hennis of Max Weber’s familiar ‘Protestant ethic’ thesis. Rather than looking for mechani- cal causal relationships, this paper focuses on life goals and ways of living and discusses the Gülen movement’s contribution to the way of living related to economic activities. (The movement is considered as a new interpretation of Islam – Turkish and strongly influenced by Sufism.) Next, the institutional and moral sources enabling an enterprise culture are dis- cussed. This paper considers the transformation in Turkey to be securely founded on the moral sources and suggests that Turkish Islam might be considered as a source enabling a particular type of entrepreneurs, and that this type is helpful to Turkey’s modernisation project as it anticipates membership of the European Union.
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Petrović, Slobodan, and Zorančo Vasilkov. "SOCIOLOGICAL AND SECURITY ASPECTS OF GEOPOLITICAL POSITIONING OF THE REPUBLIC OF SERBIA IN THE EU ACCESSION PROCESS." In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.105.
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Sociological and safety aspects of the geopolitical integration of the Republic of Serbia into the EU are part of the reality the country and the society have been confronting since the beginning of the 21st century. To single out and determine every sociological and safety factor is almost impossible since there is no definiteness of factors affecting the positioning of a country within the association of new countries. Neither is there any unique prototype applicable to all countries. Each country possesses cultural, national, religious, institutional and economic uniqueness; hence, it can be concluded that each country undergoes various experiences in the process of integration into a new institutional family. Since the creation, the European Union by its structure has presented a challenge to the society in all respects. This may certainly be measured and explained by sociological and safety standards. This paper presents the past correlations of the Republic of Serbia from two decades ago to the present, using a synthetic method to carry out a comparative analysis of the descriptive pattern, position, and capacities of the national in relation to supranational.
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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.
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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
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Darmajanti, Linda, Daniel Mambo Tampi, and Irene Sondang Fitrinita. "Sustainable Urban Development: Building Healthy Cities in Indonesia." In 55th ISOCARP World Planning Congress, Beyond Metropolis, Jakarta-Bogor, Indonesia. ISOCARP, 2019. http://dx.doi.org/10.47472/mbxo5435.
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The urban process or commonly called urbanization is a phenomenon that is occurring in several regions in Indonesia. In 2045, the projection results show 61.7% of Indonesia's population will live in urban areas. In the process, cities in Indonesia are facing several challenges related to Urban Infrastructure, decent and affordable housing, clean environment, local economic, slum, and urban poor (Social welfare). These indicators can have a positive impact on increasing the city index with healthy city categories, but also can have a negative impact with the increasing gap between the poor and the rich. The purposes of this study are to find out which cities in Indonesia fall into the category of healthy cities and to find out what factors and actors play a role in building healthy cities in Indonesia. The analytical method in this study is log frame analysis. The result is building healthy cities is closely related to the availability of aspects of life in urban areas: health services, environmental, and socioeconomic aspects. There are 3 cities in Indonesia: Palembang, Solo and Denpasar City. Building a healthy city is also an effort in improving health status, health facilities, cleanliness, garbage services, food availability, clean water, security, safety, park facilities, public transportation, art and culture facilities, housing, urban economics, religious facilities, and urban planning quality. Healthy cities in Indonesia will be achieved if efforts to improve not only physical health but also mental, social, economic and spiritual health are achieved. Finally, building a healthy city in Indonesia is an effort to contribute to sustainable urban development.
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شریف اسماعیل, سركوت. "The impact of the foreign relations of the Iraqi state on the Anfal operations, (America) is a model." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/15.
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"The Anfal crime of 1988 was a series of political, military and propaganda campaigns carried out by Saddam's Ba'athist regime against a part of the Kurdish people.In this process, all the means of genocide were used, from killing, slaughter, arrest, expulsion and expulsion to the demolition of houses, burning of fields and gardens and looting of their livestock and belongings. The Ba'ath regime's excuse for this crime was nothing but religious and political propaganda that the Kurdish nation had deviated from Islam and had turned against the state These excuses were to justify his crime because the process was named after a chapter of the Holy Qur'an, which was Anfal. For such a big and heinous crime, of course, you have to make all the internal and external factors available before you start, because without the availability of both factors, it would have been impossible for such a big and important process to succeed Therefore, Saddam's Ba'athist regime had secured international and external factors along with the availability of domestic factors to a good extent, so it carried out the process in such a comprehensive and widespread manner. The United States, which was one of the most powerful and influential countries of the time, had a strong relationship with Saddam and the Iraqi government in all political, military, economic and other aspects The Americans, who served Saddam Hussein's regime in the success of the Anfal process, not only provided military and logistical assistance to the Iraqi government, but also provided intelligence assistance to the regime On the other hand, for the sake of the Ba'ath and Saddam regimes, he had cut off all kinds of cooperation from the Kurds and refused to even welcome the Kurdish representatives when they wanted to convey the truth about the Anfal crime to the US and the world.This was one of the reasons why Saddam's regime was protected from international condemnation and prosecution thanks to its cooperation and strong ties with the Americans."
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Pérez-Pereiro, Alberto, and Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.15-3.
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The Cham language has been written since at least the 4th Century. As such it is the oldest attested language of all of the Austronesian languages. This literary heritage was transmitted using locally modified forms of Indian scripts which were also used to write Sanskrit. With the loss of Cham territories to the Vietnamese, many Cham became displaced and the literary culture was disrupted. In addition, the adoption of Islam by the majority of Cham led many of those who continued to write to do so in variations of the Arabic script. However, the literary potential of the language in Cambodia has not been fully realized in either script – with village scholars using it almost exclusively for religious tracts and for very limited local audiences. In 2011, the United States Embassy initiated a program to encourage the protection of Cham culture and heritage. This Cham Heritage Expansion Program ran from 2011 to 2017 and resulted in the operation of 13 schools in which over 2,500 students of different ages were taught the traditional Cham script. This effort was accompanied by the development of a now significant number of local Cham intellectuals throughout the country who are dedicating themselves to the expansion of the use of Cham as a written language in all aspects of daily life. This presentation documents the way in which interest in this long-neglected writing system was rekindled, and the new avenues for personal and communitarian expression that are being opened by the propagation of Cham literacy. It also presents current developments in the formalization of Cham language education in the country, including the possibilities of bringing the language into the school system.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
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Iazzetta, Fernando. "The Politics of Computer Music." In Simpósio Brasileiro de Computação Musical. Sociedade Brasileira de Computação - SBC, 2019. http://dx.doi.org/10.5753/sbcm.2019.10464.
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When a set of objects, actions, and procedures begin to coalesce and gain some coherence, they become perceived as a new, cohesive field. This may be related to the emergence of a new discipline, a new craft, or a new technological configuration. As this new field shows some coherence and unity, we tend to overlook the conditions that gave rise to it. These conditions become "naturalized" as if they were inherent in that field. From this point on, we do not wonder anymore to what extent the contingencies (formal, social, economic, technological, aesthetic, religious) that gave rise to that field have been crucial to its constitution. When it comes to computer music we are comfortably used to its applied perspective: tools, logical models, and algorithms are created to solve problems without questioning the (non-computational) origin of these problems or the directions taken by the solutions we give to them. The idea of computing as a set of abstract machines often hides the various aspects of the sonic cultures that are at play when we develop tools and models in computer music. The way we connect the development of computer tools with the contingencies and contexts in which these tools are used is what I call the politics of computer music. This connection is often overshadowed in the development of computer music. However, I would like to argue that this connection is behind everything we do in terms of computer music to the point that it often guides the research, development, and results within the field.