Relevant bibliographies by topics / European Islam. Perpetual Modernity

Academic literature on the topic 'European Islam. Perpetual Modernity'

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Published: 11 March 2023

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Journal articles on the topic "European Islam. Perpetual Modernity"

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Nour, Akbar. "Book Review: The Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity." Politické vedy 25, no. 2 (July 3, 2022): 256–63. http://dx.doi.org/10.24040/politickevedy.2022.25.2.256-263.

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Campanini, Massimo. "The Idea of European Islam. Religion, Ethics, Politics and Perpetual Modernity, written by Mohammed Hashas." Oriente Moderno 100, no. 3 (April 23, 2021): 529–31. http://dx.doi.org/10.1163/22138617-12340239.

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Laksana, Albertus Bagus. "The Pain of Being Hybrid: Catholic Writers and Political Islam in Postcolonial Indonesia." International Journal of Asian Christianity 1, no. 2 (September 11, 2018): 225–49. http://dx.doi.org/10.1163/25424246-00102004.

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Informed by postcolonial theories and approaches, and based on the works of three Indonesian Catholic writers, this essay looks at the ways in which these writers address the question of identity. They propose the notion of hybrid identity where the identity of the nation is built upon different layers of racial, ethnic, and religious belongings, and loyalties to local tradition and aspirations for modernity. While this notion of identity is inspired by the framework of “catholicity”, it is also “postcolonial” for a number of reasons. First, its formation betrays traces of colonial conditions and negotiations of power. Second, it reflects the subject position of these writers as Indonesian natives who embraced a religion that has complex ties to European colonialism and problematic relations with Islam. Third, it criticizes the post-colonial state and society, which perpetuate many of the ills of the colonial political system, including racism and the abuse of power. Their discourse also reveals the pain of being hybrid, mainly in their inability to appropriately tackle the question of political Islam. The recent political upheaval reveals the need for more creative engagement with political Islam in order for this hybrid identity to work.
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Ezzat, Heba Raouf. "Islam and Modernity." American Journal of Islam and Society 16, no. 3 (October 1, 1999): 125–29. http://dx.doi.org/10.35632/ajis.v16i3.2109.

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The relation between Islam and modernity is a controversial topic and draws theattention of both Mush and non-Muslim scholars. Islam and Modernity bringstogether the ideas of a number of contemporary modernist and liberal Muslimthinkers and examines their ideas, which attempt to respond to the challenges ofthe postcolonial situation. The book comprises a collection of articles that analyzethe thought of a wide variety of figures from North Africa, Egypt, Syria, Iran, andIndia and from both Sunni and Shi’i backgrounds. In so doing, it attempts to presenta new “map” that goes beyond the usual categorization of Islamic thoughtaccording to area, language, or school of thought. For the most part, these thinkerspostdate the early wave of “modernist” thinkers, such as Muhammad Abduh andRashid Rida, and often differ from them in their thought - particularly in theirapproach to the Qur’an, their evaluation of Islamic law, and their ideas on the connectionbetween Islam and politics.In his introduction, Derek Hopwood raises the central issue of the book, whichis how change can be integrated into society and particularly how the challenges ofmodernization can be integrated into Muslim societies. He argues that change iscaused by a variety of factors but that tension occuts when a traditional society ischallenged by the outside world, or when attempts are made to modernize it fromwithin. In the Islamic world, for example, it was the European influence, h u g hthe experience of colonization, that came to challenge the established ideas andcustoms, and raised the issue of “modernity” in the minds of intellectuals.Hopwood also hies to make a distinction between “modernization” and “modemity.”Whereas “modernization” refers to the artihcts of modem life (transport, communication,industry, technology, e&.) and is the general term used for the politicaland cultural processes initiated by the integration of new ideas and new economicsystems, “modemity” is a system of thought and a way of living in the contemporaryworld that is open to change.In the first chapter, Javed Majeed explores some appropriations of Europeanmodernity that appear in late nineteenth century Urdu literam and focuses on thework of two of the main proponents of the Aligarh Movement, Sayyid AhmadKhan (1817-1898) and Altaf Hussain Hali (1837-1914). The aim of the AligarhMovement was to enable the Muslim Urdu-speaking elite, which it repsented, toadjust to the realities of British power after the suppression of the Indian rebellionof 1857. Sayyid Ahmad Khan played a central role in the establishment of theMuhammadan AngIo-Oriental College in 1875 and was a key figure in defining“Islamic modernism” in India ...
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Shabbir, Ghulam, and Saleem Nawaz Khan. "Islam and Modernity in Crosshairs of History." Al-Duhaa 2, no. 01 (July 10, 2021): 01–24. http://dx.doi.org/10.51665/al-duhaa.002.01.0041.

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Static view of religion is a cause of concern in all religious communities because it not only gnaws at their dynamism, more often it tends to swing history back to the old life patterns which have lost their validity and moral force. On the other hand history moves forward and seeks its direction intuitively. So, traditional view of religion collides with the forces of history in futile effort to cease the torrential stream of time. Resultantly, time or history crush them or throw them in the yokes of slavery of others who entertain ever fresh and dynamic view of history and religion. Same went with Islam. With an advent of modernity after European renaissance when Europe collided horns with Islam, once all the Muslim world submerged in European colonialism.it forced Muslim intelligentsia on serious soul search and brought forth three schools of thought the traditionalist who strictly cling to tradition even if it had relevance to the emerging realities of history or not; the revivalists who seek assuage in pristine Islam and turn the tide of history back while modernists sensing new realities harness materieux of history for moral cause and go hand in hand with history. Modernity is also a departure from mythos to the rationale so the most crucial question of todays’ scholarship is whether Islam and modernity are compatible or poles apart in context of history.
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Lazzerini, Edward. "Imperial Russia’s Muslims: Islam, empire, and European modernity, 1788–1914." Central Asian Survey 36, no. 4 (June 5, 2017): 579–81. http://dx.doi.org/10.1080/02634937.2017.1332310.

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DEVJI, FAISAL. "APOLOGETIC MODERNITY." Modern Intellectual History 4, no. 1 (March 8, 2007): 61–76. http://dx.doi.org/10.1017/s1479244306001041.

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What is the conceptual status of modernity in the Muslim world? Scholars describe Muslim attempts at appropriating this European idea as being either derivative or incomplete, with a few calling for multiple modernities to allow modern Islam some autonomy. Such approaches are critical of the apologetic way in which Muslims have grappled with the idea of modernity, the purity and autonomy of the concept of which is apparently compromised by its derivative and incomplete appropriation. None have attended to the conceptual status of this apologetic itself, though it is certainly the most important element in Muslim debates on the modern. This essay considers the adoption of modernity as an idea among Muslim intellectuals in nineteenth-century India, a place in which some of the earliest and most influential debates on Islam's modernity occurred. It argues that Muslim apologetics created a modernity whose rejection of purity and autonomy permitted it a distinctive conceptual form.
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Marzouki, Abou Yaareb. "The recurrent Islamic crisis: cultural heritage and social progress." Contemporary Arab Affairs 1, no. 3 (July 1, 2008): 347–73. http://dx.doi.org/10.1080/17550910802163798.

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This article posits Arab and Muslim disunity as a function or corollary of a breakdown of imaginative creativity in the Muslim world, precipitated by a series of reactions to external factors which have derailed Islam from its natural role and proactive function as a process of perpetual reformation. The inherent pathology is that the terms of the debates have always been determined by exogenous factors. The potential, authentic avenues for social progress which are native to Islam, and the Islamic heritage which is entirely capable of providing an alternative to Western modernity, have been restricted or negated by this reactive stance, which has developed into a rigid, sterile and debilitating dogmatism. The article argues that the real root of the problem lies in the adoption by Muslims of alien methods and institutions, rather than in the considerable difficulties caused by foreign intervention, and suggests that the solution lies in the will to re-explore the analyses of some of Islam's great original thinkers.
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Mozafari, Arshavez. "Psychoanalysis and the Challenge of Islam." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 98–100. http://dx.doi.org/10.35632/ajis.v27i3.1308.

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As a particular outgrowth of modernity, Islamism has garnered the attentionof a great many theorists. In Psychoanalysis and the Challenge ofIslam, Fethi Benslama, a psychoanalyst and professor, elaborates upon theprecise undergirding apparatus that sustains the logic of Islamism as arecently conceived phenomenon. The book attempts to clearly define thelogical progression of Islamism since its point of conception. This point islocated in the colonial era, when “traditional” Islam was put under theintense strain of a developed European modernity. The violent break, alongwith all the baggage that was incapable of being properly allocated andrefined by “what Freud called the ‘cultural work’ (Kulturarbeit)” (p. ix),produced an explosive cocktail that has and continues to haunt the projectof modernity. Through the use of a unique theoretical style called deconstructionistpsychoanalysis, Banslama’s project seeks to account for thispervasive phenomenon.“Islam has never been a major concern for me or my generation. It wasbecause Islam began to take an interest in us that I decided to take an interestin it” (p. 1). This is the way Benslama begins the first section of his book.It marks not only his secular disposition but also the aggressivity associatedwith the burgeoning Islamist political movements. Islamism is strictly conceptualizedas a phenomenon that differs from fundamentalism. It has thecapacity to operate through the decomposition of traditionalism – one occurrence associated with this downfall is the “catastrophic collapse of [traditional]language” (p. 4) ...
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Amineh, Mehdi Parvizi. "The Challenges of Modernity: The Case of Political Islam." Perspectives on Global Development and Technology 6, no. 1-3 (2007): 215–28. http://dx.doi.org/10.1163/156914907x207739.

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AbstractSince the Industrial Revolution in the late eighteenth century in England, all traditional cultures at one point in history have been challenged by modernity. This happened first in Europe and later in the rest of the world as a result of the late nineteenth century expansion of European capitalism and civilization. When confronted with modernity, individual traditional cultures conflict with the increasing plurality of lifestyles and values. There are two ways to solve this conflict: either remain in the past or innovate. In the first case, tradition prevails. In the second case, the challenges of modernity are embraced by adapting to the new circumstances. This will eventually lead to the renewal of one's own culture. Since the late nineteenth century, the challenges of modernity have resulted in a variety of often contradictory Islamic political ideologies and practices. In contrast to the cultural-essentialist and a-historical assumptions of some scholars, such as Samuel Huntington, who see the phenomenon of political Islam as a characteristic of an inevitable "clash of civilizations"—according to which conflicts and threats to world peace and security in the twenty-first century will be carried out along "civilizational fault lines"—this article argues that the actual fault-lines are socio-economic, not geo-cultural, and that conflicts in today's world do not take place between cultures but within them. Those societies that are more successful in adapting to the challenges of modernity show a relatively stronger capacity to cope with the growing complexity of political and cultural pluralism.
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Dissertations / Theses on the topic "European Islam. Perpetual Modernity"

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Wagner, Madison. "La modernité tunisienne dévoilée : une étude autour de la femme célibataire." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/scripps_theses/1368.

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This thesis explains recent accounts of discrimination and cutbacks in reproductive health spaces in Tunisia. Complicating dominant analyses, which attribute these events to the post-revolution political atmosphere which has allowed the proliferation of islamic extremism, I interpret these instances as a manifestation of a deeply rooted stigma against sexually active single women. I trace this stigma’s inception to the contradictory way that Habib Bourguiba conceptualized modernity after independence, and the responsibility he assigned to Tunisian women to embody that modernity. This responsibility remains salient today, and is putting Tunisian women in an increasingly untenable and vulnerable position. After independence, Bourguiba instated a series of policies and programs aimed at demonstrating the modernity of Tunisia. The success of Tunisia’s modernization was determined, and continues to be determined by the woman’s social transformation and embodiment of modernist values. Bourguiba’s modernist platform was constituted not only by typically ‘Western’ values, such as economic prosperity, family planning, education, and gender equality, but was also deeply informed by the islamic and cultural values that hold the woman’s primordial role to be mother and wife, and expect her to abstain from sex until marriage. The modern Tunisia woman thus became expected to both obtain higher levels of education and actively participate in the public sphere, and also uphold virtues around premarital virginity, marriage, and motherhood. Her fulfillment of these tasks marked the independent nation’s progress and modernity. Today, as more and more Tunisian women are increasingly empowered to fulfill one facet of their obligation and attend university, participate in the labor market, and make use of the growing contraceptive technologies available to them, they become more likely to postpone marriage and engage in premarital sexual relations. These latter behaviors transgress the second facet of the woman’s obligation, and threaten the very integrity of the modern nation. Women are thus becoming more and more subjected to societal punishment — stigma — which manifests in many forms, including discrimination in reproductive health care spaces.
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Books on the topic "European Islam. Perpetual Modernity"

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Culture, diaspora, and modernity in Muslim writing. New York: Routledge, 2012.

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Mutual othering: Islam, modernity, and the politics of cross-cultural encounters in pre-colonial Moroccan and European travel writing. Albany: State University of New York Press, 2013.

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Hashas, Mohammed. Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity. Taylor & Francis Group, 2018.

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Hashas, Mohammed. Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity. Taylor & Francis Group, 2018.

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Hashas, Mohammed. Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity. Taylor & Francis Group, 2018.

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Hashas, Mohammed. Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity. Taylor & Francis Group, 2018.

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Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity. Taylor & Francis Group, 2018.

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Tuna, Mustafa. Imperial Russia's Muslims: Islam, Empire and European Modernity, 1788–1914. Cambridge University Press, 2015.

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Tuna, Mustafa. Imperial Russia's Muslims: Islam, Empire and European Modernity, 1788-1914. Cambridge University Press, 2017.

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Imperial Russia's Muslims: Islam, Empire and European Modernity, 1788-1914. Cambridge University Press, 2015.

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Book chapters on the topic "European Islam. Perpetual Modernity"

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Hashas, Mohammed. "Consolidating the idea of European Islam through perpetual modernity paradigm 1." In The Idea of European Islam, 209–33. New York, NY : Routledge, [2018] | Series: Routledge Islamic studies series ; v. 29: Routledge, 2018. http://dx.doi.org/10.4324/9781315106397-8.

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Delanty, Gerard. "The Islamic World and Islam in Europe." In Formations of European Modernity, 91–106. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-95435-6_5.

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Delanty, Gerard. "The Islamic World and Islam in Europe." In Formations of European Modernity, 97–109. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137287922_6.

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Martinsson, Lena. "1 May: Muslim Women Talk Back—A Political Transformation of Secular Modernity on International Workers’ Day." In Pluralistic Struggles in Gender, Sexuality and Coloniality, 81–111. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47432-4_4.

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Abstract 1 May 2017 hundreds of Muslim women wearing the veil took part in an International Workers’ Day demonstration in Gothenburg. The Swedish modernity project places a strong value on the idea of secularism. However, while secularism and Christianity become inseparable and part of the imagined Swedish community, Islam and Judaism are excluded from the Swedish and European centre. An EU verdict that sparked the idea of a 1 May demonstration is one example of this historical process. Muslim women wearing the veil are not counted in the modernist work of gender equality in Europe and Sweden. This example is especially serious, and violent, in Sweden, where gender equality is understood as a national quality. This version of modernity offers a bright future for the hegemonic centre and requires others to assimilate. The hundreds of Muslim women in the demonstration challenged the notions that modernity and Swedish gender equality must, by definition, be secular/Christian. The women—who addressed themselves as important historical political subjects—performed through the demonstration a decolonial alternative to the story of Swedish anti-religious modernity. The existence of more than one linear path to gender equality undermines the narrative of colonial modernity and Swedish white exceptionalism.
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"Responses to the European impact." In Islamic Fundamentalism and Modernity (RLE Politics of Islam), 54–56. Routledge, 2013. http://dx.doi.org/10.4324/9780203381342-19.

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"European Self-Presentations and Narratives Challenged by Islam: Secular Modernity in Question." In Decolonizing European Sociology, 117–30. Routledge, 2016. http://dx.doi.org/10.4324/9781315576190-12.

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Doyle, Natalie J. "Islam, Depoliticization and the European Crisis of Democratic Legitimacy." In (Il)liberal Europe: Islamophobia, Modernity and Radicalization, 97–115. Routledge, 2019. http://dx.doi.org/10.4324/9781315226699-7.

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Gerard, Delanty. "Islam and European Modernity in Historical Perspective: Towards a Cosmopolitan Perspective." In Perceptions of Islam in Europe. I.B.Tauris, 2012. http://dx.doi.org/10.5040/9780755625369.ch-001.

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"The Religious Policies of the Gunpowder Empires: The World of Islam Faces Modernity and European Colonialism." In Islam in Historical Perspective, 390–411. Routledge, 2015. http://dx.doi.org/10.4324/9781315663777-26.

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Brodsky, Seth. "Fantasy & Fantasy (3)." In From 1989, or European Music and the Modernist Unconscious. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520279360.003.0009.

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This chapter argues that the present of postmodernism has come to seem like a stalled present, an agitated but idle meanwhile. This is precisely what Hasselhoff, Rostropovich, and Bernstein were trying to do, consciously and unconsciously: to show this perpetual present coming into being by putting on a show. It then considers the possibility that the pieces by Berio (Rendering), Goebbels (Befreiung), and Szymański (Kaleidoscope) are also doing the same thing. Rendering, Kaleidoscope, and Befreiung seem still to believe in modernity, or at least they wish for it and want it to appear, which is to say they act as subjects of a desire for modernity. In this they heed, before the fact, the first of Jameson's “four maxims of modernity”: they “cannot not periodize.” No one has told them that History is over. They seem still in the grip of “a powerful act of dissociation whereby the present seals off its past from itself and expels and ejects it.”
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