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Journal articles on the topic 'Islam and politics – Arab countries'

Author: Grafiati

Published: 10 March 2023

Last updated: 31 July 2025

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1

Obermeyer, Carla Makhlouf. "Islam, Women, and Politics: The Demography of Arab Countries." Population and Development Review 18, no. 1 (1992): 33. http://dx.doi.org/10.2307/1971858.

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Akhmedov, Vladimir M. "DOMESTIC ORIGINS OF IRAN’S MID-EAST POLITICS." Journal of the Institute of Oriental Studies RAS, no. 4 (18) (2021): 41–45. http://dx.doi.org/10.31696/2618-7302-2021-4-41-45.

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In the last decades Iran has become one of the most powerful states in the Middle East. Iran plays a significant role in political, economic, social, religious and ideological issues of the region. An author considers that Iran’s politics shapes major developments in regional security and international relations in the Middle East. Iran’s involvement in the depth of Arab countries; their societies, security affaires and politics strengthens tensions and hostility between Arabs an Iran. The author believes that the search for domestic security serves as the main driver for Arab-Iranian relation

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Adib, Muhammad, and Nur Qomari. "Arus Baru Politik Islam: Pluralisme, Kontestasi, dan Demokratisasi." MAQASHID Jurnal Hukum Islam 1, no. 2 (2018): 18–33. http://dx.doi.org/10.35897/maqashid.v1i2.129.

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The recently political contestations in the Muslim world confirmed a new wave of Islamic politics. The political dynamics that have revolved so quickly and surprisingly, especially in non-Arab countries, are evidence that questioning the harmony between Islam and democracy, pluralism and human rights is no longer relevant. Even though it is not monolithic and is still in the “process of becoming”, the political dynamics that are revolving in a number of Muslim-majority countries actually lead to the same goal, namely the realization of a democratic and civilized politics. Keywords: Polit

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Saidin, Mohd Irwan Syazli. "John L. Esposito, Tamara Sonn, And John O. Voll (2016). Islam And Democracy After The Arab Spring. Oxford: Oxford University Press. 306 Pages. ISBN: 978-0-19514798-8." Journal of Al-Tamaddun 17, no. 2 (2022): 273–74. http://dx.doi.org/10.22452/jat.vol17no2.23.

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This book discusses the dynamics of the relationship between Islam as a religious and political teaching with democracy in the context of the effects of the Arab Spring and the subsequent events after it. The authors, who are considered to be “titans” in the field of democracy and Islam, started the book by saying “Many western observers were shocked when Arabs began open rebellions against their governments in December 2010” and this seem to point out not only the unpredictability of the uprisings, but also to the inaccuracy behind several of the most accepted assumptions about politics and g

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Ash Shiddieqy, Ahmad, Padlan Padil Simamora, and Dinda Difia Madina. "Contemporary Islamic Politics in Tunisia: The Journey of Islamic Democracy Post-Arab Spring." MILRev : Metro Islamic Law Review 3, no. 1 (2024): 119. http://dx.doi.org/10.32332/milrev.v3i1.8976.

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This study aimed to examine contemporary Islamic politics in Tunisia, specifically the democratic system Post-Arab Spring. The political struggle of Muslim countries triggered the Arab Spring movement, with Tunisia pioneering a Jasmine Revolution from 2010-2011 to obtain global attention. Furthermore, the investigation constitutes a literature review to analyze contemporary Islamic politics in Tunisia, specifically Post-Arab Spring. The influence of Islamic politics is an important issue, specifically in strengthening demands for democracy by analyzing the struggle in Tunisia. Therefore, this

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Galal, Ehab. "Islam during the Time of Pandemics: Islamic Arab Scholars’ Framing of covid-19." Journal of Religion, Media and Digital Culture 12, no. 2-3 (2023): 318–39. http://dx.doi.org/10.1163/21659214-bja10094.

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Abstract In the Arab countries, restrictions on events and gatherings due to covid-19 have as elsewhere affected religious practices. Mosques and churches have been closed temporarily and religious authorities have taken part in public discussions about the meaning and way of dealing with covid-19. In this context, the article explores the interaction between state and religion by analysing the arguments used by Muslim authorities to legitimize or challenge the Arab states’ politics towards covid-19 in the spring 2020. The scientific and secular arguments of the states are met by three positio

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Rane, Halim. "The Relevance of aMaqasidApproach for Political Islam Post Arab Revolutions." Journal of Law and Religion 28, no. 2 (2013): 489–520. http://dx.doi.org/10.1017/s0748081400000126.

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The role of Islam in the politics of Muslim-majority countries has attracted a plethora of scholarly research over the past two decades that generally refers to this phenomenon as political Islam. Much of the focus of this body of literature is concerned with the reconciliation of Islam and democracy. In recent years, the leading scholarship in this field has attempted to anticipate the future of political Islam and the prospect of post-Islamism. Asef Bayet's work on post-Islamists examines various social movements in the Middle East, arguing that Muslims have made Islam democratic by how they

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Ahrari, M. E. "Islam and Politics in Central Asia." American Journal of Islam and Society 14, no. 3 (1997): 86–89. http://dx.doi.org/10.35632/ajis.v14i3.2237.

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The emergence of the five independent and predominantly Muslim statesKazakhstan,Kyrgyzstan, Tajikistan. Turkmenistan, and Uzbekistan-in theaftermath of the collapse of the Soviet Union raises the issue of the role of Islamin their future development. Since Islam does not allow a separation of religionand politics, Islamic political panies have already been active, albeit with differentintensity, in these countries. None of these countries has had a history ofindependence; for a long time, they were colonized (their most recent history ofcolonization goes back to the 1860s. when the Russians be

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Tessler, Mark. "Religion, Religiosity and the Place of Islam in Political Life: Insights from the Arab Barometer Surveys." Middle East Law and Governance 2, no. 2 (2010): 221–52. http://dx.doi.org/10.1163/187633710x500748.

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AbstractThis paper explores the nature and determinants of attitudes toward the political role of Islam held by ordinary citizens in the Arab world. Based on results from nationally representative surveys carried out in seven Arab states during 2006-2007, it engages the pervasive debate about Islam and democracy—showing that the significant divide is not between those who favor democracy and those who favor Islam, but between those who favor secular democracy and those who favor a political system that is both democratic and Islamic in some meaningful way. Furthermore, this analysis finds that

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Gokgoz-Kurt, Burcu. "The Construction of Authentic Muslim Identity among Nationally Diverse Women: The Case of an Arab Woman." Advances in Language and Literary Studies 8, no. 6 (2017): 166. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.166.

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This paper examines religious and ethnic identity construction among nationally diverse Muslim women, and shows how Muslim women may reflect asymmetrical power relations regarding their religiousness. While Muslims are usually treated as one homogenous community by those who are not very familiar with the Muslim communities, within the Islamic world, in fact, some Muslim-majority countries may be more strongly associated with Islam than others. Drawing on data gathered through spontaneous conversations, and informal, unstructured interviews during a gathering of four Muslim women, the present

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Karisma, Gita, and Tety Rachmawati. "From Politics to Economic Cooperation: Islam as Identity of Foreign Policy in Jokowi Era." Journal of Islamic World and Politics 9, no. 1 (2025): 45–58. https://doi.org/10.18196/jiwp.v9i1.171.

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The issue of Islam in Indonesia's foreign policy is generally used as a tool to achieve political interests. At the beginning of independence, Arab countries were the main supporters of Indonesian independence. The rest of the time, the issue of Islam was also used by leaders as a tool to gain political support at the domestic level, as well as to reduce the pressure of public opinion. This article aims to look at the discourse and orientation of Indonesia's foreign policy regarding Islamic issues in the Jokowi era. Using a discourse analysis method, the article found that as a democratic coun

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KHAIRULLIN, T. R. "IRANIAN POLITICAL ISLAM AND THE YEMENI CRISIS." Islam in the modern world 15, no. 2 (2019): 135–50. http://dx.doi.org/10.22311/2074-1529-2019-15-2-135-150.

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The article is devoted to the analysis of the features of a rather specifi c project of Islamism promoted by the Islamic Republic of Iran. Iranian Islamism is based on the ideas of Ayatollah Khomeini about the ideal “Islamic state”, in which Islam has close contact with politics, with the government of the country. However, after the death of Ayatollah Khomeini, the country’s new elite became more pragmatic about the mission of spreading the Shi‘ite version of Islam. In particular, emphasis was placed on rapprochement with those countries and groups that showed friendly feelings to Tehran. In

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Shabana, Ihab. "Between Political Arena and the Mosque: Islamist Governance in Egypt and Tunisia after the 2011 Arab Uprisings." Chrześcijaństwo-Świat-Polityka, no. 28 (November 25, 2024): 258–77. http://dx.doi.org/10.21697/csp.2024.28.1.15.

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This article presents a comparative study of political Islam in Egypt and Tunisia after the 2011 Arab uprisings. The study offers a comparative analysis of the Egyptian Muslim Brotherhood’s (MB) and Tunisian Ennahda’s governance and practices in their respective countries. An insight on theoretical debates and ideological transformations across political Islam’s ideology is offered, while exploring the pathways towards political moderation. By comparatively investigating various sectors, such as politics, ideology, and social agendas, differentiated political Islam trajectories are uncovered a

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Islam, Md Nazmul, Yılmaz Bingöl, Israel Nyaburi Nyadera, and Gershon Dagba. "Toward Islam Through Political Parties, Ideology, and Democracy: A Discourse Analysis on Turkey’s AK Party, Tunisian Ennahda, and Bangladesh Jamaat-e-Islami." Jadavpur Journal of International Relations 25, no. 1 (2021): 26–51. http://dx.doi.org/10.1177/09735984211019797.

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This article aims to examine the legacy and policy of AK Party in Turkey, Ennahda’s political movement in Tunisia, and Jamaat-e-Islami (BJI) in Bangladesh, which is ostensibly identified with Islamic political ideology and acquainted with the world as a ‘moderate-conservative political Islam party.’ The study interrogates the nature, processes, and the characteristic features of the three countries’ administrative system, comparatively from three regions of the world, particularly from the Middle East and Europe region, Africa and Arab region, and the South Asian region. This study also highli

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Spierings, Niels. "Islamic attitudes and the support for Gender Equality and Democracy in Seven Arab Countries, and the role of anti-â€Western feelings." Multidisciplinary Journal of Gender Studies 3, no. 2 (2014): 423–56. http://dx.doi.org/10.4471/generos.2014.40.

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In the societal and scientific discussions about the support for democracy and gender equality in the Arab Middle East, this study engages the triangular theory, which predicts that Islamic orientations influence gender equality attitudes and democracy negatively, and attitudes towards gender equality are also expected to lead to more democratic support, partly channelling the influence of Islam. This theory was tested on Arab Barometer data for seven countries, including three different dimensions of Islamic-religious identity: affiliation, piety, and political-Islamist attitudes. The analyse

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Muhaimin, Ramdhan, Nizar Umar, and Firda Amaliyah. "Analisis Komparatif Model Dialektika Pos-Islamisme di Dunia Islam antara Arab Saudi dan Iran." POLITEA 6, no. 2 (2023): 254. http://dx.doi.org/10.21043/politea.v6i2.23460.

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<p><em>This study aims to analyze the relationship between Islam and the state in Saudi Arabia and Iran, using the approach of post-Islamism. Post-Islamism is a concept that refers to the shift of Islamist groups towards modernity and democracy. It was first introduced by Iranian intellectual, Asef Bayat, in the 1990s. Since then, it has been used to analyze the phenomenon of political Islam in different countries, especially after the Cold War. In Saudi Arabia, changes have occurred since Mohammed bin Salman was appointed as crown prince in 2016. In Iran, civil society actions, su

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Anzalone, Christopher. "Salafism in Nigeria: Islam, Preaching, and Politics." American Journal of Islamic Social Sciences 35, no. 3 (2018): 98–103. http://dx.doi.org/10.35632/ajiss.v35i3.489.

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The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world

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Anzalone, Christopher. "Salafism in Nigeria: Islam, Preaching, and Politics." American Journal of Islam and Society 35, no. 3 (2018): 98–103. http://dx.doi.org/10.35632/ajis.v35i3.489.

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The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world

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Sahide, Ahmad, Yoyo Yoyo, and Ali Muhammad. "Tunisia's Success in Consolidating Its Democracy One Decade Post-the Arab Spring." Jurnal Ilmu Sosial dan Ilmu Politik 26, no. 1 (2022): 49. http://dx.doi.org/10.22146/jsp.65912.

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The political turmoil in Tunisia at the end of 2010 opened the door to the democratization of Arab countries. This event, widely known as The Arab Spring, presented a dream for the Arab community to live a better life under a democratic system. However, after a decade of progress, only Tunisia has succeeded in consolidating its democracy among the Arab countries that have been affected by the political turmoil. This paper tries to read the success factors for Tunisia in consolidating its democracy by using the theory of democracy from Robert Dahl, Jack Snyder, and Georg Sorensen. This study co

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Laurano, Patrizia. "The 'Arab Spring’ as a challenge to the Weberian analysis of Islam." Intersections 9, no. 3 (2023): 107–29. http://dx.doi.org/10.17356/ieejsp.v9i3.1129.

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The purpose of this paper is the application of some Weberian conceptual categories to the contemporary Islamic world. The reconstruction of Weberian thought on the religion of Muhammad seems to retain some heuristic capacity: although modified over time, the organization of Islam gave rise to dynasties with charismatic political leadership who constituted patrimonial-sultanistic forms of power, with their own armies and personal bureaucracy. Characteristics of this type can be traced in the Maghreb and Mashriq countries, where there was an almost exclusive monopoly of power by the state and t

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Shumilin, Aleksandr. "THE MUSLIM BROTHERHOOD IN EUROPE: BETWEEN RELIGION AND POLITICS. PART 2." Scientific and Analytical Herald of IE RAS 26, no. 2 (2022): 140–48. http://dx.doi.org/10.15211/vestnikieran22022140148.

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In this article, the author considers two most important, in his opinion, aspects of the activities of the Islamist movement «Muslim Brotherhood» (MB) in Europe today – a rupture that has emerged in the system of the highest governing bodies of the MB (the formation of two rival centers – in Istanbul and London) and the intensification of attempts of MB groups participation in the political life of European countries under the «banner of Islam». The author draws attention to the fact that the observed «renaissance of the brothers» in Europe not only clearly contrasts with the position of their

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Dolgov, Boris V. "The Islamist Challenge in the Greater Mediterranean." Vestnik RUDN. International Relations 21, no. 4 (2021): 655–70. http://dx.doi.org/10.22363/2313-0660-2021-21-4-655-670.

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The article examines and analyzes the spread of Islamism or Political Islam movements in the Greater Mediterranean and their increasing influence on the socio-political situation in 2011-2021. The historical factors, which contributed to the emergence of the hearths of Islamic culture in the countries which entered the Arab Caliphate in the Greater Mediterranean parallel with the Antique centers of European civilization, are retrospectively exposed. The Islamist ideologues called the Ottoman Imperia the heir of the Arab Caliphate. The main doctrinal conceptions of Political Islam and its more

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Kucinskas, Jaime, and Tamara van der Does. "Gender Ideals in Turbulent Times: An Examination of Insecurity, Islam, and Muslim Men’s Gender Attitudes during the Arab Spring." Comparative Sociology 16, no. 3 (2017): 340–68. http://dx.doi.org/10.1163/15691330-12341428.

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Using Arab Barometer data (2011), the authors examine Muslim men’s gender attitudes in four predominantly Muslim Middle Eastern and North African countries (Algeria, Egypt, Tunisia, and Yemen) during the Arab Spring. They examine if living in insecurity – which may threaten men’s ability to attain masculine ideals – is related to male overcompensation, evident in strong support for patriarchal gender ideology. They then investigate if Islamic religiosity influences this relationship. Results reveal that political Islam is strongly related to Muslimmenamen’s patriarchal gender attitudes across

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El-Said, Hamed, and Jane Harrigan. "Globalization, International Finance, and Political Islam in the Arab World." Middle East Journal 60, no. 3 (2006): 444–66. http://dx.doi.org/10.3751/60.3.12.

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This article looks at one important aspect of globalization in the Arab World, namely the provision of international finance by the US, the International Monetary Fund (IMF), and the World Bank in support of economic liberalization programs. This flow of international finance has been partly determined by geopolitical factors and in some countries has resulted in a decline in state provision of social welfare, increased poverty, and increased inequality. Not only has this form of globalization been increasingly challenged by Islamist groups, but many such groups have moved in to provide social

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Sabet, Amr G. E. "Europe and the Arab World." American Journal of Islam and Society 23, no. 2 (2006): 106–8. http://dx.doi.org/10.35632/ajis.v23i2.1627.

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Concise, succinct, and informative, this book skillfully elucidates andassesses the patterns, prospects, and complexities of Arab-European relationscontextualized in a globalizing (read “Americanizing”) world. It alsoidentifies the ambiguities and limitations of social movements and struggleswithin the Arab world, as well as their implications for mutual relationships(p. vi). The authors’ main thesis is that both global capitalism and theAmerican determination to construct a “new” Middle East in its own imagehave undermined the possibilities of domestic reforms and external realignmentsin most

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Balaa, Luma. "Misuse of Islam in El-Saadawi’s God Dies by the Nile from a Socialist Feminist Perspective." Hawwa 11, no. 2-3 (2014): 187–211. http://dx.doi.org/10.1163/15692086-12341247.

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This essay argues that El-Saadawi, in her novel God Dies by the Nile, does not oppose Islam and does not claim that it is Islam that oppresses women, but rather that it is the abuse of Islam and the melange of Islam, traditions, and superstitions that oppresses the women in Kafr El Teen, which is symbolic of many Arab countries. This paper takes a socialist feminist perspective and analyzes the ways in which political institutions, patriarchy. and power structures in El-Saadawi’s God Dies by the Nile falsely and maliciously resort to religion and distort it in order to oppress women. This abus

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Zherlitsyna, Natalia A. "Post-Islamism: From Islamism to Muslim Democracy? Transformation of Islamist Parties in Tunisia and Morocco." Asia and Africa Today, no. 8 (2022): 50. http://dx.doi.org/10.31857/s032150750021339-4.

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The article analyzes the transformation of the parties of political Islam in and after coming to power as a result of the revolutionary events of the Arab Spring. It was then, in the 2010s, after decades of repression and isolation, that adherents of political Islam had the opportunity to become key players on the new political scene in the region. Political Islam as a modern ideology faces fundamental existential questions about the nature and relevance of Islamism as a political project, and the issue of Islamists’ participation in the political life of the Muslim world is becoming increasin

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Spierings, Niels. "The Influence of Islamic Orientations on Democratic Support and Tolerance in five Arab Countries." Politics and Religion 7, no. 4 (2014): 706–33. http://dx.doi.org/10.1017/s1755048314000479.

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AbstractConclusions from empirical analyses on how Islam influences democratic attitudes in Arab countries differ widely, and the field suffers from conceptual ambiguity and largely focuses on “superficial” democratic support. Based on the non-Middle Eastern literature, this study provides a more systematic theoretical and empirical assessment of the linkages between Islamic attitudes and the popular support for democracy. I link belonging (affiliation), commitment (religiosity), orthodoxy, Muslim political attitudes, and individual-level political Islamism to the support for democracy and pol

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Labinskaya, I. "Events in Northern Africa and Middle East: Causes and Consequences." World Economy and International Relations, no. 7 (2011): 11–25. http://dx.doi.org/10.20542/0131-2227-2011-7-11-25.

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Political developments in North Africa and the Middle East that have begun in January 2011 are gaining strength and involve an increasing number of Arab countries. The participants of the Roundtable – experts from IMEMO, Institute of Oriental Studies (RAS), Institute of the USA and Canada (RAS) and Mrs. E. Suponina from “Moscow News” newspaper analyzed a wide range of issues associated with these events. Among them are: 1) the reasons for such a large-scale explosion, 2) the nature of the discussed developments (revolutions, riots?) and who are the subjects of the current “Arab drama”, 3) the

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Glas, Saskia, Niels Spierings, and Peer Scheepers. "Re-Understanding Religion and Support for Gender Equality in Arab Countries." Gender & Society 32, no. 5 (2018): 686–712. http://dx.doi.org/10.1177/0891243218783670.

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Much is said about Middle Eastern and North African (MENA) publics opposing gender equality, often referring to patriarchal Islam. However, nuanced large-scale studies addressing which specific aspects of religiosity affect support for gender equality across the MENA are conspicuously absent. This study develops and tests a gendered agentic socialization framework that proposes that MENA citizens are not only passively socialized by religion but also have agency (within their religiosity). This disaggregates the influence of religiosity, highlights its multifacetedness, and theorizes the moder

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Boothman, Derek. "Islam in Gramsci’s Journalism and Prison Notebooks: The Shifting Patterns of Hegemony." Historical Materialism 20, no. 4 (2012): 115–40. http://dx.doi.org/10.1163/1569206x-12341268.

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Abstract Gramsci recognised the inestimable historical contribution of Muslim and Arab civilisations, writing on these in his newspaper articles, his pre-prison letters and the Prison Notebooks. The Islamic world contemporary with him was largely rural, with the masses heavily influenced by religion, analogous in some ways to Italy whose economy was still largely oriented towards a peasantry among whom the Vatican played a leading (and highly reactionary) role. In addition to factors such as the politics-religion nexus, what Gramsci was also analysing, without saying as much explicitly, was th

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Lavie, Limor. "The Constitutionalization of the Civil State: The Self-Definition of Egypt, Tunisia and Yemen Following the Arab Uprisings." Religions 12, no. 4 (2021): 269. http://dx.doi.org/10.3390/rel12040269.

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This paper offers a contextualized analysis of the way in which three Islamic constitutions—in Egypt (2014/2019), Tunisia (2014), and Yemen (2015)—came to a similar self-declaration of a “civil state” (dawla madaniyya), following the Arab uprisings. This self-expressive proclamation, which did not exist in their former constitutions, nor in any other constitution worldwide, is the product of the ongoing internal struggles of Muslim societies over the definition of their collectivity between conservatism and modernity, religiosity and secularism. In Egypt, the self-definition of a civil state e

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Al Subhi, Ahlam Khalfan, and Amy Erica Smith. "Electing women to new Arab assemblies: The roles of gender ideology, Islam, and tribalism in Oman." International Political Science Review 40, no. 1 (2017): 90–107. http://dx.doi.org/10.1177/0192512117700949.

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As Arab monarchies increasingly adopt and empower consultative assemblies, women’s representation varies markedly across countries. What leads citizens in these new electoral systems to vote for women? This study investigates the determinants of support for women’s representation using the first electoral survey ever conducted in Oman, prior to the October 2015 Majlis al Shura elections. It considers cross-nationally recognized factors – gender ideology and religion – and tribalism, a factor heretofore largely unexplored. Confirming prior studies, citizens with traditional gender ideology are

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Wilkins, Karin G. "US prisms and prejudice through mediating the Middle East." International Communication Gazette 82, no. 6 (2019): 526–44. http://dx.doi.org/10.1177/1748048519853752.

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Mediating the Middle East engages social and political constructions that articulate sentiment within the United States, with consequences not only to foreign policies and relationships, but also to experiences of Arab and Muslim citizens. Engagement with media narratives is expected to become particularly relevant when people do not share a resonating identity or direct experience with the community being projected. I position this research as an entry into how we might understand the primacy of dominant media narratives in shaping norms that contribute to discriminatory practices. Through th

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Kashina, Anna. "Gender Issue in Tunisia: from Politics to Practice." Asia and Africa Today, no. 2 (2022): 69. http://dx.doi.org/10.31857/s032150750015833-8.

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On the problem of gender equality, Tunisia remains a model for other Arab countries. Although since 2011 the issue of women&apos;s place has once again been on the agenda considering the dominance in the political scene of moderate Islamists of the Ennahda movement, heated debates between modernists and Islamists over new constitution and legislation framework brought Tunisia closer to world standards of gender equality. After the Revolution for Dignity and Freedom in Tunisia the feminist movement, which was born in the late 1930s, became more active and began declaring its activities as d

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Habibullah, Md. "V. S. Naipaul's Travel Anecdotes and Daniel Pipes' Historiography: A New Historicist Reading." Asiatic: IIUM Journal of English Language and Literature 14, no. 2 (2020): 74–88. http://dx.doi.org/10.31436/asiatic.v14i2.1934.

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Nobel laureate V. S. Naipaul (1932-2018) describes experiences of his travels from August 1979 to February 1980 to four non-Arab Muslim-majority countries â€“ Iran, Pakistan, Malaysia, and Indonesia â€“ in Among the Believers: An Islamic Journey (1981). After sixteen years, in 1995, he revisitedÂ his impressions in Beyond Belief: Islamic Excursions Among the Converted Peoples (1998). Since then, critics have debated the (in)authenticity of Naipaulâ€™s narratives in these travelogues. This article attempts a new historicist analysis of Naipaulâ€™stravelogues within the historiographical framewo

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Campanini, Massimo. "Longing for democracy." Philosophy & Social Criticism 39, no. 4-5 (2013): 349–59. http://dx.doi.org/10.1177/0191453713477347.

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The Arab revolts of 2011 raised new questions regarding democracy. On the one hand, a new kind of democracy is apparently born: the democracy of the multitude. On the other, Islam has been a major actor in the Arab revolts and presumably will play a growing role in the future. The article investigates if there is a new political model put forward by the foreseeable Islamic developments of the revolts. If we take for granted that there is not only one kind of democracy and that there is much more space for Islamic organizations in the present and future political arena of the Muslim countries,

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Katz, Yaron. "Analyzing Middle Eastern Geopolitics from the Arab Spring to the Israel-Hamas War." Athens Journal of Mediterranean Studies 11, no. 1 (2024): 9–20. https://doi.org/10.30958/ajms.11-1-1.

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Since the Arab Spring of 2011, the Middle East has experienced profound geopolitical, social, and economic transformations that continue to shape the region. The mass uprisings challenged authoritarian regimes, exposed deep-rooted grievances, and led to a realignment of regional power dynamics. The ousting of long-standing rulers, the rise of political Islam, civil wars in countries like Syria, Libya, and Yemen, and external interventions by global powers redefined the region’s political landscape. However, despite the initial hope for greater democracy and regional cooperation, the aftermath

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Apostolov, Mario. "The Pomaks: A Religious Minority in the Balkans." Nationalities Papers 24, no. 4 (1996): 727–42. http://dx.doi.org/10.1080/00905999608408481.

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A religious minority of Bulgarian-speaking Muslims, the Pomaks now live dispersed in five Balkan countries: Bulgaria, Macedonia, Greece, Albania and Turkey. A living legacy of the complexities of Balkan history, the Pomaks represent a perfect case to study interstate political intricacies around the unsettled identity of small inter-communal groups. An examination of this community should enrich the knowledge about the nature of Balkan Islam that stands on the periphery of the Arab-Iranian-Turkic Islamic heartland, the three peoples who carried the major burden of Islamic history.

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Naser-Najjab, Nadia. "Palestinian youth and the Arab Spring. Learning to think critically: a case study." Contemporary Arab Affairs 5, no. 2 (2012): 279–91. http://dx.doi.org/10.1080/17550912.2012.672000.

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The subject of this paper is a case study based on evidence gathered informally through delivery of a course at Birzeit University entitled ‘Modern and Contemporary European Civilization’ and from end-of-semester evaluations that asked students to reflect on the impact of the course on their lives. The author is, naturally, aware of the limitation of the methodology used in this study, and does not claim that its findings can be generalized authoritatively to a wider group of people in the Arab world. What is clear, however, if one considers reviews of internet blogs and media programme debate

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Suhendra, Darmiko. "Relasi Timur dan Barat dalam Permasalahan Konflik Suriah." Hikmah Journal of Islamic Studies 15, no. 1 (2020): 100. http://dx.doi.org/10.47466/hikmah.v15i1.127.

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Based on historical fact, between Islam and the West theologically has strong bond which is on the meeting points and similarities between Islam and the West that inherit Jewish and Christian traditions. These three religions inherited the tradition of Prophet Ibrahim. However, theological similarities between Christianity and Islam precisely become t he cause of collision between two of them. Historical problem between Islam and the West can be seen from the root of the conflict that includes: theological and political. Conflict between Islam an

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Shihade, Magid. "Asabiyya – Solidarity in the age of barbarism: An Afro-Arab-Asian alternative." Current Sociology 68, no. 2 (2020): 263–78. http://dx.doi.org/10.1177/0011392119898203.

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At a time when the global empire seems to show its naked aggression especially in North Africa and West Asia, as we have seen in Libya, and now in Syria, an aggression that has further dismembered these societies, manifested also in global debt, racism against immigrants, and attacks on workers’ rights, we have also been witnessing a type of ‘nativist’ violence wearing the garb of religion as reflected in the different militant groups in the region who claim to offer an alternative to corrupt and violent regimes, on the one hand, and to a violent racist global empire led by the United States,

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Menon, Bindu, and T. T. Sreekumar. "“One More Dirham”: Migration, Emotional Politics and Religion in the Home Films of Kerala." Migration, Mobility, & Displacement 2, no. 2 (2016): 4. http://dx.doi.org/10.18357/mmd22201615029.

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<p>This article explores the Islamic home-film movement in Kerala, India, a video film movement by amateur filmmakers of the Muslim Community. These films circulate in VCD and DVD format in retail outlets in both Kerala and the Gulf Council Countries (GCC). These films are important for their supporting group, Jamaat-e-islami, one of the most powerful Islamist groups in the South Asian countries of India, Pakistan and Bangladesh, as they try to gain hegemony among Kerala’s Sunni Muslims through an alternative Islamic public culture. Home-films now circulate beyond their original audience

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Maia, Kapanadze1* Mariam Galdava2. "The Worldview and Political Credo of Wahhabism." ISRG Journal of Education, Humanities and Literature (ISRGJEHL) I, no. VI (2024): 15–21. https://doi.org/10.5281/zenodo.14038408.

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<strong>Abstract</strong> <em>At the modern stage, Islam plays an increasingly significant role not only in the domestic and foreign policies of Muslim countries but also on the international stage. Overall, the activation of Islam has led to the growth of the political influence of various Islamic sects and movements. In this context, one particularly noteworthy trend is Wahhabism, with its distinct worldview and political credo.</em> <em>Wahhabism, a branch of Sunni Islam, was founded by Muhammad Ibn al-Wahhab in the 18th century. The emergence and rapid rise of Wahhabism were facilitated by

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Wright Jr., Theodore P. "The Problem of Empiricism in Comparative Political Research by Muslims." American Journal of Islam and Society 9, no. 1 (1992): 40–50. http://dx.doi.org/10.35632/ajis.v9i1.2591.

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The Islamic critique of the dominant Euro-American paradigm in thestudy of politics has so far focused on the subfields of political philosophy,as in the articles of Abul-Fadl, of public administration, and of internationalrelation. Little attention has been paid by Muslim social scientists tocompamtive politics, by which is meant the investigation of the internal politicalinstitutions and processes of countries. As the name of the subfield implies,it is also intended to promote the comparison of political systems and processesacross national and cultural boundaries in search of some useful ge

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Dubinsky, Volodymyr, and Larysa Lysytsya. "The religious factor in Turkey’s domestic and foreign policies at the beginning of the XXI century: factors of influence and prospects." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 40 (July 3, 2023): 146–58. http://dx.doi.org/10.32626/2309-2254.2023-40.146-158.

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The purpose of the article is to study the process of infl uence of the Islamic reli- gious factor on the domestic and foreign policy of modern Turkey. Th e methodological foun- dations of the study are the principles of historicism, objectivity, and systematicity, as well as various methods, among which the main one is the problem-chronological one. Th e methods of content analysis, expert evaluation, etc. were also used. Th e scientifi c novelty lies in an attempt to comprehensively study the Turkish model of Islamism and its impact on Turkey’s domestic and foreign policy in the early twenty

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Khariroh, Riri. "Cyber Muslims." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 3, no. 2 (2022): 101–13. http://dx.doi.org/10.47776/islamnusantara.v3i2.375.

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This new book is a study of Islam in the digital world, containing a collection of scientific articles written by 16 scholars about the increasingly interesting and complex phenomena of the global Islamic world. Most of the authors teach at various universities in the United States and Canada (North America), and the editor of this volume is Robert Rosehnal, Professor in the Department of Religion Studies and Founding Director of the Center for Global Islamic Studies at Lehigh University, Pennsylvania, USA.  This interdisciplinary volume highlights cutting-edge research with unique

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Bokhari, Kamran Asghar. "Challenges to Democracy in the Middle East." American Journal of Islam and Society 19, no. 1 (2002): 124–28. http://dx.doi.org/10.35632/ajis.v19i1.1958.

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Many scholars have attempted to tackle the question of why democracy has seemingly failed to take root in the Islamic milieu, in general, and the pre dominantlyArab Middle East, in particular, while the rest of the world has witnessed the fall of"pax-authoritaria" especially in the wake of the demercratic revolution triggered by the failure of communism. Some view this resistance to the Third Wave, as being rooted in the Islamic cultural dynamics of the region, whereas others will ascribe it to the level of political development (or the lack thereof). An anthology of essays, Challenges to Demo

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Kico, Mehmed. "UTJECAJI GLOBALIZACIJE NA ARAPSKI JEZIK." Zbornik radova 14, no. 14 (December 15, 2016): 303–14. http://dx.doi.org/10.51728/issn.1840-4448.2016.14.303.

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Globalization is defined according to the context in which it is analyzed, while globalism might be identified with the ideology promoting globalization. Globalization cannot be properly analyzed since as a complex process it has not been completed yet. It might be very diverse, and is reflected mainly in the domains of economy, politics, culture and language. Globalization enables a fast cross-border flow of information, goods, capital and people, and with it also the penetration of customs, habits and cultural values. As a part of it, developed countries impose economic rules, policies, cult

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García-Rivero, Carlos, Enrique Clari, and Joaquín Martín Cubas. "Islamist Political Parties and Parliamentary Representation in the Middle East and North Africa." Comparative Sociology 20, no. 4 (2021): 441–72. http://dx.doi.org/10.1163/15691330-bja10038.

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Abstract Over the past century, political Islam has taken the form of political parties and entered the electoral realm to gain institutional power. The Arab Spring sparked an unprecedented electoral advance of Islamists. New elections gave rise to new governments under the control of Islamist in several countries in the region which created a new political scenario unthinkable only a few years earlier. In comparison with the traditional political parties, little is known about Islamist parties as recently empowered political actors. Against this background, this article explores the origin of

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