Literatura académica sobre el tema "Globalization - Religious aspects - Islam"
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Artículos de revistas sobre el tema "Globalization - Religious aspects - Islam"
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HT, Hidayat. "GLOBALISASI DAN DAKWAH ISLAM KONTEMPORER". Yonetim: Jurnal Manajemen Dakwah 4, n.º 1 (7 de julio de 2021): 79–105. http://dx.doi.org/10.19109/yonetim.v1i1.9148.
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Globalization is recognized as consciously carrying two sides of values for human life, namely good values and bad values. These two sides of value penetrate into all aspects of the order of life. Consequently, globalization raises many problems that plague the inhabitants of planet earth today. Among the impacts of globalization are the emergence of contemporary issues related to religion as well as challenges for Islamic da'wah, such as: religious pluralism, liberal Islam (religious liberalism), radicalism-terrorism and so on. Islam and its people who are in a global vortex and are related to several contemporary issues should come to the surface with contemporary Islamic ideas or thoughts to answer the challenge of da'wah while positioning Islam as a universal religion. Contemporary Islamic thought is thought that is able to bridge between the two poles, namely between tradition and modernity (al-turats wa al-hadatsah), so that it raises new awareness in giving birth to ideas that can respond to contemporary problems. Preaching contemporary Islamic thought like this is essentially continuing the missionary task that Allah and His Messenger ordered.
Keywords: Globalization, Da'wah, Contemporary Islam
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Syahraini, Syahraini, Mai Simahatie, Prof Shabri Abdul Majid, Dr Rita Handayani y Dr Marliyah Marliyah. "REGULATORY ISSUES AND CHALLENGES: GLOBAL NORMS AND RELIGIOUS CONSTRAINTS". International Journal of Economic, Business, Accounting, Agriculture Management and Sharia Administration (IJEBAS) 2, n.º 1 (24 de enero de 2022): 13–18. http://dx.doi.org/10.54443/ijebas.v2i1.137.
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Regulation is a balancing act. Different, often contradictory, goals – flexibility and consistency, freedom and strict controls, innovation and crisis-avoidance, consolidation and conflicts of interest, efficiency and consumer protection, openness and protection of national firms – must be applied in proper dosages by people familiar with the political and cultural environment. The audit systems and incentive structures must be flexible yet strict enough to allow innovation but prevent rogue operations. Before the disruptions of the 1970s, regulators performed a mostly technical task outside of the political limelight. In recent years however, virtually every country – including those with well-established regulatory authorities and traditions – has been rocked by banking crises. By October 1998, regulators worldwide were committed to the implementation of the 'Core Principles for Effective Banking Supervision' issued in 1997 by the Basle Committee. Similarly, as of March 1999, the 102 signatories of the December 1997 Free Trade in Financial Services Agreement (under the aegis of the World Trade Organization) were expected to liberalize their markets which is directed at literature research. In this case, The author takes two problems based on the description on the background problem. The formulation of the problem is How the Value of Islam in Islam The Era of Globalization and How Globalization Affects Religious Values Islam. The research methods include: the type of research Library Research is research through literature review or literature. The data sources in this study are primary data, namely books that directly discuss on the Effect of Globalization on Islamic Religious Values. Data analysis techniques used to get the conclusion is descriptive qualitative by drawing conclusions deductively, namely how to draw conclusions from the general to the specific. The author draws conclusions and suggestions that: the influence of globalization covers many aspects of life. However, that doesn't t mean we cannot provide an understanding of globalization that includes all symptoms the. Looking at the aspects of globalization above, we can conclude that globalization is nothing but the application of rational and scientific knowledge to all activities in all areas of life or to all aspects Public.
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Asrori, Achmad. "PENDIDIKAN ISLAM DALAM TANTANGAN GLOBAL". ALQALAM 26, n.º 2 (31 de agosto de 2009): 269. http://dx.doi.org/10.32678/alqalam.v26i2.1553.
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Globalization era is the reality that we ought to face it. The on going changes and some problems of education as the impact of globalization must be faced and solved as well as possible both on discourse and conmte or action polity phases. Inevitably, the islamic education will be involved and insisted to be able to give a significant contribution. This paper describes urgenry of the islamic education to reconstruct its self before, both in the institutional management, programs and learning aspects, and we must realize that the religious education has the important role in the national education system as "core of education". What must be reconstructed, wiry and how to reconstruct the islamic education? This paper answers those questions.
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Mahrus, Mahrus. "Desain Pengembangan Kurikulum Pendidikan Agama Islam". Jurnal Pendidikan Islam 7, n.º 1 (1 de marzo de 2021): 81–100. http://dx.doi.org/10.37286/ojs.v7i1.93.
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Design can be formulated as a deliberate process of thinking, planning and selecting the parts, techniques, and procedures that set a goal. Challenges to Islamic religious education include a moral crisis and a personality crisis. Therefore, Islamic religious education is required to be able to equip students with the moral, personality, quality and maturity of life to live a multi-cultural nation life, which is currently hit by an economic crisis in order to livepeacefully in the world community.In an effort to develop an Islamic education curriculum to overcome various challenges and problems, it is necessary to pay attention to several aspects including strategies, methods, materials, Islamic religious teacher resources, facilities, teaching media and supporting instruments.Taking into account the demands of the globalization era of Islamic religious education in madrasas and public schools, it is necessary to implement several strategies, including: First, perfecting the religious education curriculum so that the subject matter reaches a proportional and functional composition but does not burden students. Second, combining religious material with character education materials such as PPKn or other related subjects can also erode thedichotomy of knowledge. Third, creating a religious condition in the school environment
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Harahap, Syahrin. "Southeast Asian Muslim Washathyyah in the Global Era". Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, n.º 1 (8 de julio de 2015): 137–54. http://dx.doi.org/10.31291/hn.v4i1.65.
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Globalization in the world has given the huge impact on the people, as the new condition of the world has brought the world to the globalism- a consciousness and understanding that the world is one. Globalization has also unified the people in a global village that covers all aspects of life such as economic, political, cultural, religious aspects. This paper will explore the concept of wa¡a¯iyyah which stresses on the moderation and accommodative way and its implementation in Southeast Asia. The main idea of the wa¡a¯iyyah or moderation in religious life is that it offers the importance of realizing the concept of Islamic blessing for all the Universe (Islam; Ra¥matan lil ±lam³n). Therefore, the main offer of the Muslim wa¡a¯iyyah movement is to focus on developing civilization, freedom, justice, prosperity and better future for all the people. It is the main capital of the Wa¡a¯iyyah in Southeast Asia to give the significant contribution to the globalization of the world.
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Suyudi, M. "Rekonstruksi Pendidikan Islam Sebagai Upaya Dalam Membangun Peradaban Dunia". Tarbawi Ngabar: Jurnal of Education 1, n.º 02 (23 de agosto de 2020): 209–19. http://dx.doi.org/10.55380/tarbawi.v1i02.70.
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AbstractThe benchmark of progress or not a human civilization is education. An advanced and developing education will produce an advanced and developing society, both in technology and in science. Therefore, the paradigm regarding the dichotomy between religious science and general science should be dismantled and focused on a clear vision of Muslims. How to prepare future generations who are ready to face global challenges. Related to this, Islamic education which combines learning from moral, spiritual and intellectual aspects is an important part of the educational process in building world civilization.
Keyword: Islamic Education, Globalization, Civilization
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Kisovskaya, N. "Christian-Islamic Dialogue in Western Europe". World Economy and International Relations, n.º 7 (2010): 55–64. http://dx.doi.org/10.20542/0131-2227-2010-7-55-64.
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The meaning of an inter-religious dialogue has increased in the context of globalization, which has put different ethnicities and religions face-to-face within the fledging "planetary community". Furthermore, it encouraged a remarkably emerging role of religion, in particular in politics. The dialogue became of key importance in Western Europe due to the Muslims turning into the largest diaspora of the region, and Islam – into the second religion after Christianity. The author dedicated this work to investigation of this dialogue's aspects, since the unceasing growth of the Muslim migration and terroristic threats cause the expansion of islamophobia and ethnic tension that have become a destabilizing factor in the region.
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Suharnis, Suharnis. "DAMPAK PENDIDIKAN AGAMA ISLAM TERHADAP PERUBAHAN TINGKAH LAKU ANAK". Musawa: Journal for Gender Studies 10, n.º 2 (24 de marzo de 2020): 219–66. http://dx.doi.org/10.24239/msw.v10i2.525.
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The results obtained in this study show that the role of Islamic education on moral formation in the Tinoka community shows that its role is very important in the formation of three aspects in the child namely: moral educator, morality as an effort to instill good human character based on the Qur'an an and as-Sunnah and instill individual education in the community and the efforts made by Islamic religious leaders in moral formation include by instilling the values of Islamic teachings and motivating the community. The implication of this study is to face the globalization and free trade conditions, so quality and quantity are the main supporting things in an effort to increase the community's faith, therefore it is recommended to the government or religious leaders to intensify their formation or moral formation especially with Islamic teachings in society.
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-, Muhammad Abdul Halim Sani, Ilham. "GLOBALISASI PEMIKIRAN KEAGAMAAN MUHAMMADIYAH". Ibtida'iy : Jurnal Prodi PGMI 6, n.º 1 (26 de noviembre de 2021): 54. http://dx.doi.org/10.31764/ibtidaiy.v6i1.5208.
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Abstrak: Penelitian ini bertujuan untuk memahami globalisasi sebagai media pemikiran keagamaanMuhammadiyah dan untuk menggambarkan bentuk pemikiran keagamaan Muhammadiyah. Penelitian ini menggunakan metode deskriptif kualitatif dengan ubjek penelitian organisasi persyarikatan Muhammadiyah, menggunakan Intrumen dokumen dan wawancara. Metode analisis data menggunakan pengumpulan data, reduksi data, penyajian, dan penarikan kesimpulan. Berdasarkan hasil analisis data bahwa agama merupakan rahmat dan meliputi seluruh aspek kehidupan dan Globalisasi sebagai realitas sosial semakin berkembang pesat didukung dengan teknologi informasi khususnya internet sehingga batas Negara dan waktu terasa pudar. Masyarakat Indonesia sebagai penduduk muslim mayoritas memiliki peranan sosial yang dalam memberikan pandangan baru terhadap tatanan keislaman dunia. Hal ini dikarenakan keislaman Indonesia menarik yakni moderat, dan demokratis yang diwakili oleh ormas keagamaan Muhammadiyah dan NU. Artikel ini ingin mengkaji konsep internalisasi pemikiran keagamaan Muhammadiyah dengan bersinergi dengan globalisasi sebagai wakil ormas yang moderat, respon terhadap wajah islam dunia mainstream di Timur Tengah. dan peengenalaan keislaman kepada dunia The purpose of this study was aim to understand globalization as a medium of Muhammadiyah religious thought and to describe the form of Muhammadiyah religious thought. This research used descriptive qualitative with subject the Muhammadiyah organization and use instruments were documents and interviews. Data analysis methods used data collection, data reduction, presentation, and drawing conclusions. Based on the results of data analysis, religion is a blessing and covers all aspects of life and globalization as a social reality is growing rapidly, supported by information technology, especially the internet, so that the boundaries of the state and time were felt to be faded. Indonesian society, as the majority Muslim population, indirectly has a social role in providing a new perspective on the world Islamic order. This is because Indonesian Islam is attractive, namely moderate and democratic, represented by the religious mass organizations Muhammadiyah and NU. The writing of this article aims to examine the concept of internalizing Muhammadiyah religious thought by synergizing with globalization as a representative of moderate mass organizations, as a response to the face of Islam in the mainstream world in the Middle East and recognition Islam to the world.Abstrak: Penelitian ini bertujuan untuk memahami globalisasi sebagai media pemikiran keagamaanMuhammadiyah dan untuk menggambarkan bentuk pemikiran keagamaan Muhammadiyah. Penelitian ini menggunakan metode deskriptif kualitatif dengan ubjek penelitian organisasi persyarikatan Muhammadiyah, menggunakan Intrumen dokumen dan wawancara. Metode analisis data menggunakan pengumpulan data, reduksi data, penyajian, dan penarikan kesimpulan. Berdasarkan hasil analisis data bahwa agama merupakan rahmat dan meliputi seluruh aspek kehidupan dan Globalisasi sebagai realitas sosial semakin berkembang pesat didukung dengan teknologi informasi khususnya internet sehingga batas Negara dan waktu terasa pudar. Masyarakat Indonesia sebagai penduduk muslim mayoritas memiliki peranan sosial yang dalam memberikan pandangan baru terhadap tatanan keislaman dunia. Hal ini dikarenakan keislaman Indonesia menarik yakni moderat, dan demokratis yang diwakili oleh ormas keagamaan Muhammadiyah dan NU. Artikel ini ingin mengkaji konsep internalisasi pemikiran keagamaan Muhammadiyah dengan bersinergi dengan globalisasi sebagai wakil ormas yang moderat, respon terhadap wajah islam dunia mainstream di Timur Tengah. dan peengenalaan keislaman kepada dunia Abstract: The purpose of this study was aim to understand globalization as a medium of Muhammadiyah religious thought and to describe the form of Muhammadiyah religious thought. This research used descriptive qualitative with subject the Muhammadiyah organization and use instruments were documents and interviews. Data analysis methods used data collection, data reduction, presentation, and drawing conclusions. Based on the results of data analysis, religion is a blessing and covers all aspects of life and globalization as a social reality is growing rapidly, supported by information technology, especially the internet, so that the boundaries of the state and time were felt to be faded. Indonesian society, as the majority Muslim population, indirectly has a social role in providing a new perspective on the world Islamic order. This is because Indonesian Islam is attractive, namely moderate and democratic, represented by the religious mass organizations Muhammadiyah and NU. The writing of this article aims to examine the concept of internalizing Muhammadiyah religious thought by synergizing with globalization as a representative of moderate mass organizations, as a response to the face of Islam in the mainstream world in the Middle East and recognition Islam to the world.
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Hasan, Hamsah. "HUBUNGAN ISLAM DAN NEGARA: Merespons Wacana Politik Islam Kontemporer di Indonesia". Al-Ahkam 1, n.º 25 (25 de abril de 2015): 19. http://dx.doi.org/10.21580/ahkam.2015.1.25.192.
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This article aims to discuss the issues of the relationship between Islam and state in the Islamic political perspective in Indonesia. This study was motivated by the desire to criticize the development and “up and down” relationship between Islam and state that is very dynamic coloring political situation in “Islamic majority country” Indonesia. This article concluded that understanding the relationship between religion and state with Islamic political approach is not meant to establish a religious state or an Islamic state of Indonesia, but more on filling spaces are functionally religion in order society, nation and state. The relationship between Islam and state can be integrated in a functional relationship equally aspire to nobility. Even integralistic, symbiotic, and secularistic relations, each should be viewed as a form of complementary. Facing the development of modernization, the relationship between Islam and state should be articulated as an effort to always adapt to the development of society in its various aspects, such as: the globalization of the world political economy, science and technology, the development issues of democracy, gender, human rights, pluralism, both nationally and internationally.
Tesis sobre el tema "Globalization - Religious aspects - Islam"
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Furgason, Darrell Alan. "Examining Westernisation and secularisation : a study of cultural and religious change among Muslim university students in Canberra and Sydney". Thesis, Department of Studies in Religion, 2001. http://hdl.handle.net/2123/5347.
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Ali, Jan Ashik School of Sociology & Anthropology UNSW. "Islamic revivalism: a study of the Tablighi Jamaat in Sydney". Awarded by:University of New South Wales. School of Sociology and Anthropology, 2006. http://handle.unsw.edu.au/1959.4/25771.
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Since the great Iranian revolution of 1978-79, there has been a significant increase in Islamic consciousness and activity in Muslim communities across the globe. As a phenomenon it has become known as ???Islamic revivalism???. Its hallmark is a return to Islamic origins, the fundamentals of the faith embodied in the Qur???an and the sunnah (sayings and practices of Prophet Muhammad). Contemporary Islamic revivalism has its roots in Muslim responses to European colonialism and imperialism at the turn of the twentieth century, when the darker sides of modernity began to reveal themselves in what was perceived as less than desirable social, cultural, economic, and political conditions of many Muslim communities and societies. Islamic revivalism has constantly featured in Islamic history and is by no means a new phenomenon. What distinguishes contemporary Islamic revivalism from earlier revivalisms is its complex multifacetedness as a defensive reaction to a new epoch of modernity described in revivalist circles as jahiliyah (ignorance). This thesis argues there is a central relationship between modernity and Islamic revivalism. Using in-depth interviews and participant observation techniques this study is an ethnography of the Tablighi Jamaat (Preaching Party), a transnational Islamic revivalist movement active in Sydney. It also seeks to locate the Tablighi Jamaat in the spectrum of Australian Islam. The principal argument of the thesis is that contemporary Islamic revivalism is a defensive reaction to modernity. Contrary to popular belief it neither constitutes an antimodernity nor does it seek to destroy modernity. Rather, it highlights that Muslims as adherents to a revealed tradition - Islam - are in a serious state of crisis. They are confronted with both material crisis and the threat of losing their faith and identity in modernity. Through a study of the Tablighi Jamaat the thesis argues that contemporary Islamic revivalism is, therefore, an attempt to rescue Muslims from their modern malaise through selective use of modern ideological and technical means.
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Al-Garni, Ali Dhafer A. "Broadcasting in Saudi Arabia in the era of globalization : a study of local constraints on television development". Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/2276.
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This study examines the reasons for the Saudi media mdustry's dependence on imported foreign productions. In a departure from traditional dependency theory, which emphasises the role of external factors in the context of the world system, this study explains the state of dependency and underdevelopment in a more locally grounded analysis which evaluates the role of Saudi media policies and regulatory functions in perpetuatmg this dependency status. Two methodologies were applied, firstly, content analyses of a two-week period of Saudi television programming on Channel 1 were earned out to examine the quantity and quality of both local and imported television fare in terms of genre and format, Secondly, mterviews were conducted with Saudi media officials, media pohcy makers, and mdependent local producers to ascertain, from their perspective, what exactly constrains the Saudi media industry and limits its potential, and why the Saudi media is dependent on imported television fare. The results of the content analyses and interviews showed that political, professional and economic constraints handicap STV's performance. This has led to output which is considered to be irrelevant to the needs and mterests of the Saudi viewing population. It has also led to an increase in imported foreign programming and DBS populanty, thus creating a cause of concern among culturalists and Islamists who object to content which, they argue, conflicts with the basic principles of the Islamic faith. Recommendations are proposed to Saudi media policy makers in order to counteract the foreign competition and enhance mdigenous, self-reliant development.
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Ashour, Omar. "A world without Jihad? : the causes of de-radicalization of armed Islamist movements". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29750.
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Several armed Islamist movements have shown remarkable behavioural and ideological transformations towards non-violence. The "de-radicalization" processes of these movements removed tens of thousands of former militants from the ranks of al-Qa'ida's supporter and acted as disincentives for would-be militants. These processes have taken place on a large scale in Egypt and Algeria, and on a smaller scale in Libya, Saudi Arabia, Yemen, Jordan, Tajikistan, Malaysia and Indonesia.This dissertation addresses crucial lacunae in the literature on Islamism, security and counterterrorism studies by asking the question 'why do radical Islamist militants revise their ideologies, strategies and objectives and initiate a de-radicalization process.' The dissertation also aims to answer the question of what are the necessary conditions under which this process can be successful. In the following chapters, I analyze how such factors as state policies, charismatic leadership and social interaction between the layers of an Islamist organization, as well as between the same organization and the "other," can all interact to shape the prospects for renunciation violence, both behaviourally and ideologically, by an Islamist movement. Empirically, I analyze the deradicalization processes of three cases in Egypt (the armed wings of the Muslim Brothers, the Islamic Group and al-Jihad Organization) and one case in Algeria (Islamic Salvation Army and affiliated militias). I also analyze two cases of deradicalization failure in Algeria, as a means to further explicate and examine my variables.
The arguments in the dissertation are based on qualitative comparative research. Archival interviews, supplemented by personal ones, with Islamist leaders, mid-ranking commanders, grassroots organization members, Islamist movements' specialists, former security and intelligence officers and state officials are analyzed to help identify the potential causes of de-radicalization from different perspectives. Content analysis is also used to examine original literature and statements produced by the Islamist groups under study and their leaders to both legitimize and, at a later stage, to de-legitimize violence.
In the conclusion, the dissertation provides a comprehensive theoretical framework that explains the causes of de-radicalization of armed Islamist movements. It also provides direction for future research agendas and addresses policy implications relevant to de-radicalization.
Plusieurs mouvements islamistes armes ont donne les signes d'importants changements sur le plan du comportement et de l'ideologie en faveur de la nonviolence. Les processus de de-radicalisation de ces mouvements ont conduit au retrait de dizaines de milliers d'anciens militants des rangs des supporteurs d' Al Qaida et ont eu un effet dissuasif sur ceux qui songeaient a se joindre a eux. Ces processus ont eu lieu a grande echelle en Egypte et en Algerie et a plus petite echelle en Libye, en Arabie Saoudite, au Yemen, en Jordanie, au Tadjikistan, en Malaisie et en Indonesie.
Cette these porte sur des lacunes importantes dans la litterature sur l'islamisme, les etudes de securite et le contreterrorisme. Elle cherche a savoir pourquoi les militants radicaux islamistes ont revise leurs ideologies, leurs strategies et leur objectifs et initie un processus de de-radicalisation. Cette these vise arepondre a ces questions afin de comprendre les conditions necessaires a la reussite d'un tel processus. Au cours des chapitres suivants, j'analyse comment des facteurs tels que les politiques etatiques, le leadership charismatique, et les interactions sociales entre les couches d'une organisation islamiste ainsi qu'entre la meme organisation et l' « Autre» peuvent tous interagir pour modifier les perspectives d'un mouvement islamiste de fayon aI'amener arenoncer ala violence, tant dans son comportement que dans son ideologie. De fayon empirique, j'analyse les processus de deradicalisation de trois cas en Egypte (l'aile armee des Freres musulmans, le Groupe islamique et l'Organisation du al-Jihad) et d'un cas en Algerie ( l'Armee islamique du salut et les milices affiliees). J'analyse egalement deux cas d'echec de la deradicalisation en Algerie afin d'examiner mes variables.
Les arguments de cette dissertation sont fondes sur une recherche qualitative comparee. Des entrevues archivees et des entrevues que j'ai moi-meme realisees avec des autorites islamistes, des sous-officiers ainsi qu' avec de jeunes sympathisants, des militants de souche, des specialistes des mouvements islamistes, des anciens officiers de la securite et du renseignement et des employes de l' etat sont analysees afin d'aider it identifier sous differents angles les causes potentielles de de-radicalisation. L'analyse de contenu est egalement utilisee pour examiner la litterature de base ainsi que les communiques produits par des groupes islamistes et leurs chefs pour legitimer et plus tard, pour delegitimer, la violence.
En conclusion, la these presente un cadre theorique qui explique les causes de la de-radicalisation des mouvements islamistes armes. Elle propose egalement des avenues de recherche et traite des implications concemant les politiques gouvemementales et autres relatives ala de-radicalisation.
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Scott, Jennifer Lee. "An Islamic feminism? competing understandings of womens rights in Morocco". Thesis, Georgia Institute of Technology, 2003. http://hdl.handle.net/1853/5430.
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Ibrahim, Mohammed Zakyi. "Communication models in the Holy Qurʾān : God-human interaction". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26690.
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This thesis presents an indepth examination of the exegetical treatment of Qur'anic themes and concepts. It explains the process of communication between God and human beings by using communication models. The invisibility of God to human beings, coupled with His difference in nature, make their interaction difficult to conceive but not impossible. This thesis will thus seek to show how that interaction is feasible, making it as comprehensible as possible.Muslim theologians studied exhaustively the subject of God's speech and its nature without actually revealing its process in any detail or in systematic fashion. This thesis concludes that the theological differences have little bearing on God as a communicator. Finally, it demonstrates that the process of God-human interaction is entirely different from that of ordinary interpersonal communication.
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Moalimishak, Mohamed Rashad. "[The] ethical evaluation of brain dead persons and organ transplantation in contemporary Muslim ethics". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=105427.
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This dissertation is primarily about the ethical evaluation ofbrain death, brain-dead persons and organ transplantation in contemporary Muslim ethics.Cette tQese est premierement au sujet de l'évaluation éthique de la mort cérébrale et les personnes dans un coma dépassé aux éthiques Musulmanes contemporaines.
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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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Ismail, Badroen. "Potential use of Islamic finance among Muslims in Port Elizabeth". Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17526.
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The resurgence of Islam across the globe combined with the resilience that Islamic financial assets have shown against the onslaught of the current financial crisis, make Islamic finance an attractive alternative financial system. Over the past decade, the Islamic finance sector have shown double digit growth rates beyond the traditional areas of the Gulf Cooperation Council (GCC) regions of Asia as well as other parts of the Middle-East and North Africa (MENA) regions. Research suggests that the future of Islamic finance in Africa depends on business opportunities in South Africa, Kenya, Nigeria and Senegal. The South African government, in conjunction with the national finance authorities, have made their intention clear to position the country as the Islamic finance hub for the rest of the African continent. Despite various marketing campaigns over the past decade to convince the public that Islamic banking and finance is for everyone, non-Muslims generally view Islamic banking as being for Muslims alone. Scepticism towards Islamic finance has resulted in a mere 15 per cent of the estimated 1.5 million South African Muslims currently making use of the sector’s banking and retail instruments. This lack of interest is impacting negatively on the country’s aspirations to establish itself as the gateway of Islamic finance to the rest of Africa. Generally, people’s attitudes toward utilising Islamic finance are regarded as a key obstacle to the development of the Islamic banking and finance system in Muslim minority countries. A Kuwait Finance House research report (2012) highlighted a lack of awareness and knowledge of Islamic finance products and services as key factors stifling the growth of the Islamic finance sector in South Africa. In this context, it was deemed necessary to analyse how knowledge, awareness, expectations, beliefs, perceptions and ancillary external factors impact on potential users’ attitude and decision to adopt or reject Islamic finance.By means of adapting Fishbein’s (2000; 2008) Integrative Model of Behavioural Prediction, a universally-acceptable behavioural-change model, this research explains in a holistic manner how cognitive, affective and environmental measures impact on a Port Elizabethan Muslim’s attitude and eventual decision to accept (or reject) Islamic finance. This study has found that knowledge was the most important variable influencing attitude and intention to use (or reject) Islamic finance. Consequently, this thesis proposed that Islamic institutions should focus their efforts on promoting knowledge and awareness of their products among the South African Muslim and non- Muslim population. As the global Shari’ah finance industry continues its positive growth trajectory, it is imperative that Islamic finance stakeholders in South Africa ensure that they exploit the benefits derived from online learning platforms and assist, by means of cross-border collaborations, more students to have greater access to Islamic finance courses. Furthermore, universities and training institutions are encouraged to offer courses and qualifications in Islamic finance to close the talent gap that currently exist in this particular field of study.
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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.
Texto completoLibros sobre el tema "Globalization - Religious aspects - Islam"
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Mazrui, Ali AlʼAmin. Islam: Between globalization & counter-terrorism. Trenton, NJ: Africa World Press, 2004.
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Mazrui, Ali AlʼAmin. Islam between globalization & counter-terrorism. Oxford: James Currey, 2006.
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Gulobalāʼizaishan aur Islam. 4a ed. Devband: Dārulkitāb, 2005.
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Bellucci, Dagoberto. Islam e globalizzazione. Rimini: Il cerchio, 2003.
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Islam in a globalizing world. Stanford, Calif: Stanford University Press, 2003.
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al- Islām wa-al-ʻawlamah--: Al-munāzalah : al-ʻālamīyah al-Islāmīyah wa-al-ʻawlamah al-basharīyah bayna al-sunan al-rabbānīyah wa-al-tadāfuʻ al-insānī. al-Riyāḍ: Majallat al-Bayān, 2004.
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Quṭb, Muḥammad. al- Muslimūn wa-al-ʻawlamah. al-Qāhirah: Dār al-Shurūq, 2000.
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ʻAwf, Ḥassān. al- ʻAwlamah wa-al-Fārūq. Bayrūt: Dār al-Sirāj, 1999.
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al-ʻAwlamah wa-al-Fārūq. Bayrūt: Dār al-Sirāj, 1999.
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Jahānshumūlī-i Islām va jahānīʹsāzī: Kitābshināsī-i tawṣīfī. [Tehran]: Majmaʻ-i Jahānī-i Taqrīb-i Maz̲āhib-i Islāmī, 2003.
Buscar texto completoCapítulos de libros sobre el tema "Globalization - Religious aspects - Islam"
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Harindranath, Ramaswami. "Software Industry, Religious Nationalism, and Social Movements in India: Aspects of Globalization?" En Citizenship and Participation in the Information Age, editado por Manjunath Pendakur y Roma Harris, 56–64. Toronto: University of Toronto Press, 2002. http://dx.doi.org/10.3138/9781442602465-007.
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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms". En The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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"Religious Travel in Islam". En Islamic Globalization, 42–46. WORLD SCIENTIFIC, 2013. http://dx.doi.org/10.1142/9789814508445_0006.
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"Religious Identity and Mass Education1". En Islam in the Era of Globalization, 182–91. Routledge, 2005. http://dx.doi.org/10.4324/9780203988862-23.
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"Secular or Religious Foundations for Ethics: A Case Study of Bediuzzaman Said Nursi". En Globalization, Ethics and Islam, 85–98. Routledge, 2017. http://dx.doi.org/10.4324/9781315254067-12.
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Berkey, Jonathan P. "Textual Aspects of Religious Authority in Premodern Islam". En Islamic Studies in the Twenty-First Century, 47–66. Amsterdam University Press, 2017. http://dx.doi.org/10.2307/j.ctt1zxsk97.6.
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"Textual Aspects of Religious Authority in Premodern Islam". En Islamic Studies in the Twenty-first Century, 47–66. Amsterdam University Press, 2016. http://dx.doi.org/10.1515/9789048528189-004.
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"The Globalization of Islam and the Crisis of Religious Authority". En Sunni City, 111–39. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009222808.005.
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Bunt, Gary R. "Status Update". En Hashtag Islam, 35–62. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469643168.003.0004.
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This chapter explores how the Internet became digitally integrated into dynamics of Islamic religious issues and faith, often with a seamless divide between off-line and online components. It looks at specific dimensions of faith, including the Qur'an, pilgrimage, gender, and the different aspects of Muslim life as represented online. This includes different ideas about spirituality and religious authority.
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Reetz, Dietrich. "Mediating the External: The Changing World and Religious Renewal in Indian Islam". En Dissociation and Appropriation: Responses to Globalization in Asia and Africa, 75–106. De Gruyter, 1999. http://dx.doi.org/10.1515/9783112402627-006.
Texto completoActas de conferencias sobre el tema "Globalization - Religious aspects - Islam"
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Stychinsky, Maksim. "COLLECTIVE MEMORY IN THE CONTEXT OF GLOBALIZATION: RELIGIOUS ASPECTS". En Globalistics-2020: Global issues and the future of humankind. Interregional Social Organization for Assistance of Studying and Promotion the Scientific Heritage of N.D. Kondratieff / ISOASPSH of N.D. Kondratieff, 2020. http://dx.doi.org/10.46865/978-5-901640-33-3-2020-444-449.
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS". En Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
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В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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Sarudin, Anida, Mazura Mastura Muhammad, Muhamad Fadzllah Zaini, Husna Faredza Mohamed Redzwan y Siti Saniah Abu Bakar. "The Relationship between Astronomy and Architecture as an Element of Malay Intelligentsia". En GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.11-4.
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Islam has been very influential in shaping societal developments in the Malay world. Such an influence manifests in various aspects of their lives, one of which can be clearly seen in several influential works carried out by Malay intellectuals in a number of fields. Old Malay manuscripts that deal with many Islamic aspects of knowledge has become a great legacy left by esteemed Malay religious scholars and intellectuals that serves as a testimony of the spread of Islam to the Malay world. Against such a backdrop, this study was carried out to examine the positive (good) and negative (bad) signs associated with Islamic months that helped Malays decide the appropriate months in which houses should be built. The study was based on a mixed-method approach based on a quantitative method and a qualitative method to help yield empirically reliable findings. The corpus-based analysis was the main analysis used by focusing on significant lexical values and concordant synthesis to highlight the good and bad signs associated with Islamic months. The researchers selected five (5) manuscripts that belonged to a corpus called Petua Membina Rumah. The analysis showed 50% of the Islamic months had negative signs while 42% of such months had positive signs. The remaining 8% had a mix of positive and negative signs. In addition, there were some instances involving a combination of positive and negative signs. Such occurrences provide an interesting view of the impact of signs on the Malay society, especially on its civilization. These significant findings highlight not only the Islamic months deemed suitable for building houses but also the thinking of Malay scholars in shaping the civilization of the Malay world.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.
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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
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Pérez-Pereiro, Alberto y Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream". En 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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شریف اسماعیل, سركوت. "The impact of the foreign relations of the Iraqi state on the Anfal operations, (America) is a model". En 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."