多元文化互动中的印尼伊斯兰教本土化

印度尼西亚共和国总人口为2.8亿,其中穆斯林的比例是87%,即穆斯林人数是2.4亿多。大多数印尼穆斯林聚居于苏门答腊、爪哇与南加里曼丹,苏拉威西和马鲁古的穆斯林比例与其他宗教基本持平,而西巴布亚、巴厘岛、西帝汶和东努沙登加拉的穆斯林占少数。①由这个分布比例可知,印尼穆斯林的传承与发展,重点还是在爪哇和苏门答腊,这与整个马来群岛文化圈的历史发展是息息相关的。因此,笔者选取印度尼西亚为案例,通过史料简叙伊斯兰教在马来群岛的立足与发展,以此分析历史进程中的印尼伊斯兰教本土化。     

Political Islam in Secular Turkey

In recent years Islam has become more visible in Turkish public space. For over half a century the Kemalist establishment had succeeded in keeping Islam out of politics and public discourse. In the 1980s and 1990s, however, a new political Islam challenged the Kemalist principles of the Republic more than ever before. In 1996 the Islamist veteran, Erbakan, became for one year the first Islamist Prime Minister of Turkey, and in 2000 the Justice and Development Party (AKP), a party with Islamist roots, won a landslide victory in the elections. The AKP presents itself, however, as a party of the conservative mainstream. It could be argued that traditional political Islam had been losing ground from the mid-1990s onwards. Since then, the Islamist movement has split and the moderate wing has become more mature.     

Islam and politics in Indonesia: The political thought of Abdurrahman Wahid

Abdurrahman Wahid is one of the few prominent contemporary Islamic leaders in Indonesia who is often considered controversial. Some studies have been conducted of his idea of Islamic reform in general, and his political thought in particular, but they do not try to make a coherent link between Abdurrahman's Islamic theology and his political thought. In this article, I argue that Abdurrahman's concepts of ‘Islamic universalism’, ‘cosmopolitanism’ and ’pribumisasi’ are strongly attached to his political thought, i.e. his idea of Islam and state relationship, of Islam and Pancasila and of democracy. The arguments developed by Abdurrahman to support his ideas are not uncommon among other Islamic reformers, especially the idea of maslaha. However, his endeavor to put Islamic ideals in Indonesian context can be considered unique and innovative.     

二十一世纪政治伊斯兰的走向

20世纪70年代以来,出现在伊斯兰世界的政治伊斯兰是一种具有多元性而非完全一致的运动。21世纪政治伊斯兰将往何处去,这取决于不同的政治伊斯兰组织本身,也取决于它们所处的国家和社会环境。决定政治伊斯兰未来走向的因素是政治,而非宗教本身。而且,一旦政治与社会格局发生变迁,宗教的形态、趋向和功能也会随之发生变化,政治伊斯兰不是伊斯兰教的常态。     

Mary Astell: Including Women's Voices in Political Theory

Writing in the seventeenth century, Mary Astell offers some splendid models of what it can mean to include women in determining the purposes of politics, in marking the boundaries of issues on the political agenda, and in analyzing particular political concepts. A contending voice in early modern philosophy, Astell's contributions to political thought are made more visible here by contrast with Thomas Hobbes, with whom she was familiar and somewhat sympathetic.     

2003 Division 35 Presidential Address: Feminist Leadership: Feminist Visions And Diverse Voices

Although the theories and models on feminism and leadership exist, there has been little study of the intersection of the two. The literature on feminist leadership is scant. Few have defined it and fewer still have researched it. Thus, Feminist Leadership was chosen for my presidential initiative. This initiative kicked off a dialogue about feminist leadership that is summarized in this article. The article is based on my presidential address presented at the 2003 Annual Convention of the American Psychological Association in concluding my year as President of Division 35, the Society for the Psychology of Women. It identifies some challenges faced by women in leadership positions and by feminist leaders. It identifies the major issues that emerged during a web-based dialogue about feminist leadership. It discusses the intersection between theories of leadership and feminism. It ends with the lessons learned and implications for the future of feminist leadership.     

The Fascination of Islam

An Orientalist painting reproduced on the cover of the English translation of Rodinson's La fascination de l'Islam prompts some initial reflections about elements of distortion and projection in European perceptions of the Muslim world. The rest of the article charts the growth of the academic study of Islam and makes some suggestions as to how it might develop in the future. The second section surveys the history of Islamic Studies in Western Europe, dealing in turn with Christian scholarship, text-based Orientalism, and the contribution of the political sciences. It highlights the merits of these approaches but also explains why Muslim students find them problematic. The third section considers a traditional Muslim approach to the subject, as described by Ibn Khaldun. Because of its emphasis on the transmission of information on religious authority, this approach would be inappropriate in a modern Western university. Moreover, as a historian, Ibn Khaldun was already aware of its deficiencies. The fourth section opens by stressing that there is an urgent need to bring Western scholarship and traditional Muslim scholarship into constructive dialogue with each other. Despite the enormity of the task, it would be facilitated if Islamicists of all persuasions were prepared to learn from colleagues in Religious Studies and Theology. With this in mind, a number of suggestions are made as to how Islamic Studies stands to be enriched through contact with these two disciplines. Finally, the author states that Religious Studies and Theology also stand to benefit from the relationship. For example, he suggests that the rise of Islam raises important issues for those who are interested in the formative period of Christian doctrine.     

宗教--政治领域的珍贵认识资源--《伊斯兰与国际热点》评介

2001年8月东方出版社出版了我国研究伊斯兰与国际政治的知名学者金宜久、吴云贵撰写的题为《伊斯兰与国际热点》的大书。该书集中了作者往昔研究成果中的精华,又扩大了以往研究的领域,以更开阔的视野观察新近发生的种种事件,提出许多新的见解,这是我国学术界在伊斯兰——国际政治研究领域所取得的具有代表性的新成果。本书信息量之大,现实性之强,立论之深邃,逻辑之严密,为同类著作所仅见。     

The Current Discourse on Islam in Germany

Islam has become a dominant issue in the German debate about the integration of “foreigners”. This debate has generated several buzzwords such as “Islamophobia” on the one hand and the fear of “fundamentalism” and the need for “security” on the other. Initial empirical studies of that deconstruct those concepts. The paper gives an overview of these attempts, including several undertaken by the author. It shows that the organizational development of Islam in Germany and the intergenerational change of its clientele have little correspondence with the conditions for inclusion established by the discourse of the German majority. At the same time, the discourse itself proves to be complex and more determined by conflicting interests between various groups within the Muslim and German communities than simply a Muslim–German divide.     

The Calls of Kairos and Islam

The greatest challenge to Christianity during the second half of the twentieth century emerged from liberation theologies and specifically from the point of view of pitting the Christian faith against the most despicable conditions of inhumanity. Oppressive contexts and conditions gave rise to deep reflection on what it means to be a Christian in situations where Christians oppress fellow Christians. The negative goal of Muslim-Christian relations requires looking into both religious traditions to see how the messages of Islam and Christianity have been misappropriated and distorted to serve the interests of the powerful. The positive goal will be to rediscover the emancipatory functions of Islam and Christianity in the midst of history and culture, and direct the resultant awareness to serve present and future objectives of Muslim-Muslim, Christian-Christian and Muslim-Christian relations.     

The Politicisation of Islam in Postsoviet Central Asia

Abstract

The paper analyses the recent debate on human rights in the Russian Orthodox Church published as a series of articles, conference discussions and official church documents. The current Russian Orthodox vision of rights is an example of response to the dominant liberal discourse from within a spiritual tradition. Russian Orthodox authors try to combine major categories of Christian anthropology with the liberal ‘rights talk’. The purpose of the ‘teaching’ is ambiguous, because of the dual identity of the Russian Orthodox Church as a self-protecting minority and dominant cultural tradition. The paper then applies to the case the social theories of Jürgen Habermas and John Rawls.     

The modernity of premodern Islam in contemporary Daghestan

This ethnographic essay investigates the relations between past and present forms of Islam in the north Caucasian Republic of Daghestan. Conversations culled from fieldwork in Daghestani urban and rural spaces are used to elucidate the cultural, religious, and linguistic diversity of life in this region. Ethnographies in a bookstore, a shrine to the Imam Shamil, and a scholarly archive in Makhachkala unfold against the historical background of Daghestan’s long-standing encounter with the Arabo-Islamic world. The essay explores how the post-Soviet turn to post-secular Islam represents an alternative to colonialism and a new way of making meaning in the present. It is intended as a contribution to Islamic studies, modernity theory, and post-Soviet Union area studies.     

The Voices of Wittgenstein: The Vienna Circle

Book Information The Voices of Wittgenstein: The Vienna Circle. The Voices of Wittgenstein: The Vienna Circle Ludwig Wittgenstein and Friedrich Waismann, ed. Gordon Baker, London : Routledge, 2003, 528, US$100 (cloth) Edited by Gordon Baker. By Ludwig Wittgenstein. and Friedrich Waismann. Routledge. London. Pp. 528. US$100 (cloth:),