共查询到20条相似文献,搜索用时 15 毫秒
1.
Timothy P. Daniels 《Contemporary Islam》2007,1(3):231-246
Muslim liberals, moderates, and radical “jihadists,” together with the Indonesian government, condemned Danish caricatures of Prophet Muhammad as insulting and hateful. However,
the form of protest of these diverse segments of Indonesian Muslims was shaped by their ideological frameworks and political
agendas. The “mainstream” of Indonesia’s increasingly radical “moderate” Muslim community, as represented by Nahdlatul Ulama,
Muhammadiyah, and the Justice and Prosperity Party (PKS), squarely condemned the images within their particular perspectives,
while distancing themselves from the “anarchist” radical demonstrators. The Liberal Islam Network (JIL), dedicated to fighting
against “fundamentalists,” pointed out the role of detrimental fundamentalisms around the world. Several small radical groups,
MMI, FPI and HTI actively staged street demonstrations fitting this case into their ideological framework of jihad, defending Islam, and/or striving for an Islamic state. These varied responses are better understood as integral to ongoing
processes of radicalization, liberalization, and cultural and politico-jural Islamization.
相似文献
Timothy P. DanielsEmail: |
2.
Fariha Thomas 《Res Publica》2008,14(3):169-176
This response discusses Mookherjee’s views on plural autonomy and autonomy-promoting education, and her recognition that different
cultural value systems can lead to varied responses and strategies across cultures. It considers mechanisms to counter forced
marriage and argues from the standpoint of grassroots work within the Muslim community for the importance of the distinction
between traditional culture and religion. It raises the issues of racism, islamophobia, and stereotyping in silencing Muslim
women’s voices and reducing the space for them to argue for change within communities.
相似文献
Fariha ThomasEmail: |
3.
The important role that religious beliefs may have on perceptions of mental illness cannot be ignored. Many religions including
Islam advocate witchcraft and spirit possession—all of which are thought to influence the behaviour of a person so as to resemble
that of a mentally ill individual. Thus this research explored Muslim Faith Healers perceptions of mental and spiritual illness
in terms of their understanding of the distinctions between the two, the aetiologies and the treatments thereof. Six Muslim
Healers in the Johannesburg community were interviewed and thematic content analysis was used to analyse the data. From the
results it is clear that the faith healers were aware of the distinction between mental and spiritual illnesses. It was also
apparent that Islam has a clear taxonomy that distinguishes illness and the causes thereof. Treatments are then advised accordingly.
Thus this paper argues that the predominant Western view of the aetiology and understanding of mental illness needs to acknowledge
the various culturally inclined taxonomies of mental illness so as to better understand and aid clients.
相似文献
Sumaya LaherEmail: |
4.
Gerhard Hoffstaedter 《Contemporary Islam》2009,3(2):121-141
Islam hadhari (progressive Islam) appeared on the Malaysian political sphere in 2004 and seemed to create an alternative model to Western
modernity and multiculturalism. It was proclaimed as progressive and forward-looking, yet steeped deeply in Islam’s nostalgic
golden past. It was hailed as a novel form of Malaysian Islamic multiculturalism by some, derided by others as a new version
of Islam and ignored by many as a government project. This paper conceptualizes Islam hadhari theoretically and places it within its Malaysian contexts to show what possibilities it engendered and how it can be best
appraised today.
相似文献
Gerhard HoffstaedterEmail: |
5.
Stephen Vertigans 《Contemporary Islam》2007,1(3):303-321
Weber’s concept of social closure can help to illuminate the social processes that result in the development of militant Muslim
groups. Adapting and applying the concept helps to establish the interrelationships between secular processes and Islamification
that are designed by the militants to exclude others and usurp governments. These processes include the implementation of
secularisation, conversely concessions to religion and the reinvigoration of Islamic concepts that are used as codes of closure
to unite followers and ostracize other Muslims and religious denominations.
相似文献
Stephen VertigansEmail: |
6.
Chris R. Schlauch 《Pastoral Psychology》2006,55(1):61-80
This essay considers how we “create meaning” in the interplay of “felt sense” and “symbols,” and examines the direct and immediate interplay between some common everyday experiences and a series of concepts from psychoanalytic perspectives to reveal how this interplay has affinities with religion. Psychoanalysis and religion are overlapping projects. Psychoanalytic symbolizing of experience facilitates our knowing features of religion not previously known, as well as knowing features previously known, in new ways.
相似文献
Chris R. SchlauchEmail: |
7.
Karin van Nieuwkerk 《Contemporary Islam》2008,2(3):191-210
This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’
artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started
to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence
for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative
Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate
are analysed to investigate whether they constitute a counterpublic.
相似文献
Karin van NieuwkerkEmail: |
8.
Asifa Siraj 《Contemporary Islam》2009,3(1):41-57
Islam’s explicit condemnation of homosexuality has created a theologically based homophobia which engenders the intolerance
of homosexuals by Muslims. In this article I explore Muslim attitudes towards homosexuality and homosexuals as this area has
elicited very little research. Based on structured interviews with 68 Muslim male and female heterosexuals I examine the connection
between participants’ attitudes towards homosexuality and their understanding of gender and gender roles. I also analyse whether
participants’ views are shaped by their religious beliefs and values. Age, gender, education and level of religiosity are
analysed to see whether they affect attitudes. Data suggest that participants held negative attitudes towards homosexuals
and this is the result of being religiously conservative in their attitudes towards homosexuality and gender roles.
相似文献
Asifa SirajEmail: |
9.
Julius Bautista 《Contemporary Islam》2008,2(1):75-83
This paper discusses the extent to which Saba Mahmood’s ideas about Muslim women and agency are relevant for works beyond
her ethnographic speciality. The first part will reflect upon her arguments about Muslim female piety within the larger context
of progressive politics in the USA and the Middle East. The second part will describe the implications of Mahmood’s work towards
the production of alternative discourses—that is, works inspired by and produced from outside the overarching influence of
a Euro-American intellectual tradition.
相似文献
Julius BautistaEmail: |
10.
miriam cooke 《Contemporary Islam》2007,1(2):139-154
In the 6 years that have elapsed since the events of 9/11 Muslims have become the Other and veiled Muslim women have become
their visible representatives. Standing in for their communities, they have attracted international media attention. So intertwined
are gender and religion that they have become one. I have coined the term the Muslimwoman to describe this erasure of diversity.
Some women reject this label. Others use it to empower themselves and even to subvert the identification. In the process they
are constructing a new kind of cosmopolitanism. This essay asks how women can derive agency from an ascribed identity that
posits their invisibility and silence.
相似文献
miriam cookeEmail: |
11.
Ma. Theresa R. Milallos 《Contemporary Islam》2007,1(3):289-301
This article examines the interlinking of political autonomy, Syariah law and women in contemporary Aceh. Looking at Aceh’s
historical precedents, current sociocultural and political developments cannot be seen as manifestations of Islamic revival.
It would be misleading to look at the implementation of Syariah Islam in general and the enforcement of veiling in particular
as signs of the radicalization of Islam. Islam in Aceh has always had political meanings. It shapes an identity characterized
by a long collective history of rebellion against foreign oppression and repression. The revival however is seen in notions
of gender dominance and order, which have profound consequences for women’s lives. Using articles from 2005 to 2006 in Serambi,
a locally published newspaper in Aceh, an assessment is made of how Syariah Islam has affected women’s lives.
相似文献
Ma. Theresa R. MilallosEmail: |
12.
Daniel Martin Varisco 《Contemporary Islam》2007,1(3):207-230
Christian Fundamentalists used to read the apocalyptic scenario through the “red” filter of communism, but since the 1980s
the target has shifted to the “green tide” of Islam. One of the more colorful Fundamentalist diatribes against Islam is cartoon
evangelist Jack Chick’s The Prophet, a comic book that calls Islam a Satanic plot hatched by the Catholic church. This article examines the rhetoric of Christian
Fundamentalist diatribe against Islam in light of apocalyptic scenarios drawn out of biblical prophecy. Chick’s comic and
the millenarian Hal Lindsay’s The Late Great Planet Earth are placed in the context of doctrinal attacks on Islam in medieval Christendom. In tracing the usage of “Islamic fundamentalism,”
I argue that the term “fundamentalism” is problematic for cross-cultural studies of religious expression and movements.
相似文献
Daniel Martin VariscoEmail: |
13.
Ishtiyaque Haji 《Sophia》2009,48(1):1-14
In this paper, I expose a conundrum regarding divine creation as Leibniz conceives of such creation. What energizes the conundrum
is that the concept of omnibenevolence—“consequential omnibenevolence”—that the Leibnizian argument for the view that the
actual world is the best of all possible worlds presupposes, appears to sanction the conclusion that God has no practical
reasons to create the actual world.
相似文献
Ishtiyaque HajiEmail: |
14.
Mark Owen Webb 《Sophia》2009,48(1):35-42
A philosophical theory of religion ought to meet four criteria: it should be extensionally accurate, neutral, phenomenological,
and non-circular. I argue that none of the popular theories of religion meet all these criteria, and that, in particular,
the extensional accuracy criterion and the non-circularity criterion can’t be met without sacrificing extensional accuracy.
I conclude that, therefore, religions do not form a kind, and so, there is no such thing as religion.
相似文献
Mark Owen WebbEmail: |
15.
Daniel S. Goldberg 《Journal of religion and health》2007,46(1):99-108
The question of the extent of the interconnection, if any, between religion and the Western culture of biomedicine has received
considerable scholarly attention over the past several decades. However, any phenomenological analysis that begins by positing
an essence of religion is, if not doomed, deeply flawed from the outset. This paper employs William Alston’s non-essentialist
notion of ‘religion-making characteristics’ to assess the extent of the interconnection. The conclusion is that the culture
of biomedicine does share many, if not all of these characteristics, and that both religion and medicine overlap in significant
ways on, to use Erwin Goodenough’s metaphor, the painted curtain that separates man from the tremendum.
相似文献
Daniel S. GoldbergEmail: |
16.
Beyond Co-Existence to Mutual Influence: An Interdisciplinary Method for Psychoanalysis and Religion
Amy Bentley Lamborn 《Journal of religion and health》2007,46(4):516-526
As the disciplines of psychoanalysis and religion find themselves in a heightened cross-disciplinary context, issues of methodology
remain at the forefront. This article constructs an interdisciplinary method based on the image of psychoanalysis and religion
as neighbors who border along an “intimate edge”—a space of simultaneously overlapping, yet distinct concern. Using what is
termed a “hermeneutic of mischievousness,” this method maintains an interpretive location for that which preserves, transgresses,
and transcends the disciplinary boundaries. The article concludes with a brief application of the method to the relationship
between the “analytic third” and Christian trinitarian theology.
Amy Bentley Lamborn is a PhD candidate in the Program in Psychiatry and Religion at Union Theological Seminary, New York City. She is also a resident in the psychoanalytic training program at the Blanton-Peale Institute. An Episcopal priest, she has served parishes in Indiana and New York and has worked as a chaplain in both mental health and hospice settings. 相似文献
Amy Bentley LambornEmail: |
Amy Bentley Lamborn is a PhD candidate in the Program in Psychiatry and Religion at Union Theological Seminary, New York City. She is also a resident in the psychoanalytic training program at the Blanton-Peale Institute. An Episcopal priest, she has served parishes in Indiana and New York and has worked as a chaplain in both mental health and hospice settings. 相似文献
17.
Mohamed Saliou Camara 《Contemporary Islam》2007,1(2):155-172
This article discusses the historical role of Islam in the political evolution of Guinea in the broader context of Muslims’
experience of nation/state building and globalization in Africa. This role is examined on the premise that Islam is one of
the major globalizing forces (more in the body of the paper on this idea of Islam as a globalizing force) responsible for
the formation of what experts have conceptualized as Africa’s “triple heritage” or the juncture of African traditional values,
Islamic influence, and the legacy of Western colonialism. The article examines Islam’s role in the creation of cultural identities,
territorial polities, and complex regional and trans-continental networks of trade and scholarship in pre-colonial West Africa;
the formation of fronts of resistance to European colonial conquest and occupation; and the mobilization of new nationalist
forces which sparked the national liberation struggle of the 1940s and 1950s in the region. The discussion of key concepts
such as nationalism, nation/state building, internationalism, and globalization exposes the limited applicability of existing
theories to the African experience by highlighting the complexity of post-colonial cultural reconstruction and nation building
on the continent. From this perspective, the article focuses upon the political and ideological contradictions having marked
the relations of the regime of the Parti Démocratique de Guinée (PDG) under President Ahmed Sékou Touré and conservative Guinean
Muslim circles in the early years of independence, due in part to Touré’s Marxist and socialist leanings of the time. Also
comprehensively discussed is this regime’s subsequent ideological incorporation and diplomatic use of Islam in an effort to
curb anti-PDG opposition at home and abroad and to free itself from isolation by the West. Hence, President Touré’s successful
policy of “offensive diplomatique” geared primarily toward Arab and Muslim nations and organizations but also, though somewhat
indirectly, toward Western powers, serves as an example of the dynamics of Islamic internationalism in Cold War global affairs.
Past experiences of party-centered and state-controlled regimentation of religious organizations under Touré’s state-party
regime is compared to the current trend of self-decentralization and self-internationalization of Islamic forces in light
of the challenges of religious radicalism and post-Cold War politics in Africa.
相似文献
Mohamed Saliou CamaraEmail: |
18.
Ines W. Jindra 《Pastoral Psychology》2009,58(4):365-385
This paper is an exploratory, preliminary investigation of the possible links between the biographical backgrounds and developmental
trajectories of major religious figures such as Jesus Christ, Muhammad, Buddha, and Baha’u’llah, and the backgrounds of those
who convert to these religions (or certain groups within these religions) in the West. This article ends with the hypothesis
that in terms of biographical backgrounds and motivations for conversion, followers’ narratives resemble those of their religious
leaders in some areas.
相似文献
Ines W. JindraEmail: |
19.
M. Joseph Sirgy 《Applied research in quality of life》2008,3(4):315-317
This is a book review of Daniel M. Haybron’s book titled The Pursuit of Unhappiness: The Elusive Psychology of Well-Being,
published by Oxford University Press, 2008.
相似文献
M. Joseph SirgyEmail: |
20.
Chung Tai Cheng 《Knowledge, Technology, and Policy》2009,22(2):145-153
With the rapid growth of the number of netizens in China, the Internet has become one of the most important parts in the lives
of people who not only can get more information on the Internet, but can also express their own views. In other words, the
Internet has also become a part of real-world events. Drawing on a case study about ‘The Boycott of Carrefour’ in China during
the spring of 2008, the paper first discusses the role and functions of new media during the incident. Through analyses of
a story about the culture of labeling others and a conflict between burning a wrong flag in this case, the paper then explores
the capriciousness of Chinese cyberspace. The author proposes an explanation on how the illusion of truth is generated on
the Internet and then influences the events in the real world. The paper concludes that the Internet is not just a simple
technological tool, but it is intertwined with the sociocultural contexts in which it is rooted.
相似文献
Chung Tai ChengEmail: |