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Journal articles on the topic 'Islam and politics – Mauritius'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Eisenlohr, Patrick. "Religion and Diaspora: Islam as Ancestral Heritage in Mauritius." Journal of Muslims in Europe 5, no. 1 (2016): 87–105. http://dx.doi.org/10.1163/22117954-12341320.

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Orientation towards a point of political and historical allegiance outside the boundaries of the nation-state is often taken to be a defining quality of diasporas, and this aligns with the ubiquitous tendency of Islamic practice to engage with sources of long-distance, or indeed global, religious authority. In this article, I shall investigate the dimensions of religious and political long-distance allegiances by analysing Mauritian Muslims as a diasporic formation. Looking at debates between proponents of Barelwi, Deobandi and Salafi traditions of Islam and disagreements between Urdu and Arab

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2

Eisenlohr, Patrick. "Religious Media, Devotional Islam, and the Morality of Ethnic Pluralism in Mauritius." World Development 39, no. 2 (2011): 261–69. http://dx.doi.org/10.1016/j.worlddev.2009.11.026.

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3

Smyth, Dion. "Politics and palliative care: Mauritius." International Journal of Palliative Nursing 25, no. 6 (2019): 310. http://dx.doi.org/10.12968/ijpn.2019.25.6.310.

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4

Hossain, M. "Review: Gender, Politics, and Islam: Gender, Politics, and Islam." Journal of Islamic Studies 15, no. 2 (2004): 262–63. http://dx.doi.org/10.1093/jis/15.2.262.

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5

Hyman, Anthony. "Islam and politics." International Affairs 61, no. 3 (1985): 541–42. http://dx.doi.org/10.2307/2618743.

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6

Tal, Lawrence. "Islam and Politics." Journal of Palestine Studies 27, no. 1 (1997): 106–7. http://dx.doi.org/10.2307/2537821.

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7

Beliaev, Igor. "Islam and Politics." Soviet Anthropology and Archeology 26, no. 4 (1988): 82–101. http://dx.doi.org/10.2753/aae1061-1959260482.

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8

Adams, Charles J., and John L. Esposito. "Islam and Politics." American Historical Review 91, no. 4 (1986): 969. http://dx.doi.org/10.2307/1873441.

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9

Soares, Benjamin, and Filippo Osella. "Islam, politics, anthropology." Journal of the Royal Anthropological Institute 15 (May 2009): S1—S23. http://dx.doi.org/10.1111/j.1467-9655.2009.01539.x.

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10

Thielmann, Jorn, and John L. Esposito. "Islam and Politics." Journal of Law and Religion 15, no. 1/2 (2000): 615. http://dx.doi.org/10.2307/1051578.

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11

Campbell, John C., and John L. Esposito. "Islam and Politics." Foreign Affairs 63, no. 4 (1985): 927. http://dx.doi.org/10.2307/20042346.

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12

Kirmanj, Sherko. "Islam, Politics and Government." Totalitarian Movements and Political Religions 9, no. 1 (2008): 43–59. http://dx.doi.org/10.1080/14690760701856382.

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13

Meyer, Katherine, Therese Saliba, Carolyn Allen, and Judith Howard. "Gender, Politics, and Islam." Sociology of Religion 65, no. 4 (2004): 424. http://dx.doi.org/10.2307/3712328.

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14

Hartman, Michelle. "Gender, Politics and Islam." American Journal of Islam and Society 21, no. 1 (2004): 107–10. http://dx.doi.org/10.35632/ajis.v21i1.1817.

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Though women’s studies and Islamic studies have not often met in scholarlydiscourse, Gender, Politics and Islam is evidence that they should. Thisbook is a testament to the breadth and quality of scholarship in Muslimwomen’s studies. All of its articles originally appeared in Signs: Journal ofWomen in Culture and Society, of which Therese Saliba, Carolyn Allen, andJudith A. Howard, previously served as editors and associate editors.Saliba’s competent introduction summarizes the articles and promptlydebunks simplistic understandings of Muslim women and their lives, and highlights their diverse

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15

Khalili, Laleh. "Understanding Islam in Politics." Social Movement Studies 6, no. 1 (2007): 105–10. http://dx.doi.org/10.1080/14742830701251393.

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16

Colombo, Valentina. "Political Islam and Islam in Politics in Europe." European View 12, no. 1 (2013): 143–52. http://dx.doi.org/10.1007/s12290-013-0253-7.

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17

Anderson, Clare. "The Politics of Punishment in Colonial Mauritius, 1766–1887." Cultural and Social History 5, no. 4 (2008): 411–22. http://dx.doi.org/10.2752/147800408x341622.

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18

Foran, John, Edmund Burke, and Ira M. Lapidus. "Islam, Politics, and Social Movements." Contemporary Sociology 19, no. 4 (1990): 546. http://dx.doi.org/10.2307/2072799.

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19

Kapteijns, Lidwien, and Arye Oded. "Islam and Politics in Kenya." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 2 (2001): 418. http://dx.doi.org/10.2307/486143.

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20

Gerner, Deborah J., Tareq Y. Ismael, and Jacqueline S. Ismael. "Government and Politics in Islam." International Journal of African Historical Studies 20, no. 1 (1987): 115. http://dx.doi.org/10.2307/219291.

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21

Klein, Martin A., Edmund Burke III, and Ira M. Lapidus. "Islam, Politics, and Social Movements." International Journal of African Historical Studies 23, no. 2 (1990): 320. http://dx.doi.org/10.2307/219350.

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22

Kersten, Carool. "Islam in History and Politics." American Journal of Islam and Society 25, no. 1 (2008): 126–29. http://dx.doi.org/10.35632/ajis.v25i1.1499.

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This collection of essays consists primarily of the output of Australia’s firstmajor conference on SouthAsian Islam, held in 1996.Most of the contributionsto this somewhat delayed volume, then, were written by scholars working in the Australian and New Zealand academe. Editor Asim Roy has triedto close the intervening decade with an at times polemical introductionfocusing on the Islamophobia that has been rising steadily since the conferencewas held.The book opens with Francis Robinson’s conference keynote address. Aprofessor at Royal Holloway in London and former president of the RoyalAsiatic

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23

Fazalbhoy, Nasteen. "Islam, Politics and Social Movements." American Journal of Islam and Society 9, no. 3 (1992): 416–17. http://dx.doi.org/10.35632/ajis.v9i3.2579.

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This book contains thirteen well-researched case studies on social movements in North Africa, India, the Middle East, and Iran. Each movement differs,as the issues and concerns vary according to area. This diversity is mademanageable by a neat categorization taking into account geography, periodization,and problematics, for example, and by the editors' clear explanation,in the first part of the book, of how the articles are arranged. In the second partare articles by Von Sivers, Clancy-Smith, Colonna, and Voll. Each authoranalyzes resistance and millenarian movements in precolonial (i.e., nine

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24

Setiawan, Refly, Melinda Esti, and Viktor V. Sidorov. "Islam and Politics in Indonesia." RUDN Journal of Political Science 22, no. 4 (2020): 731–40. http://dx.doi.org/10.22363/2313-1438-2020-22-4-731-740.

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The Republic of Indonesia is characterized by ethnic and religious diversity. Islam is the most widespread religion in Indonesia and most of the Indonesian population is Muslim. Indonesian society is based on the principles of religious tolerance. The equality of people is the most important socio-political value of the Indonesian society, which guarantees an equality for allpeople, regardless of their ethnicity, religion or social class. Religion can be the foundation that can strengthen the country and become the foundation for development. At the same time, religion may not be the official

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25

Mirzeler, Mustafa Kemal, and Arye Oded. "Islam and Politics in Kenya." African Studies Review 46, no. 2 (2003): 187. http://dx.doi.org/10.2307/1514878.

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26

Kapoor, Ilan. "Introduction: Islam and Cultural Politics." TOPIA: Canadian Journal of Cultural Studies 19 (May 2008): 5–10. http://dx.doi.org/10.3138/topia.19.5.

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27

Zuhur, Sherifa. "Islam and Politics: Islamist Activism." Digest of Middle East Studies 7, no. 2 (1998): 54–61. http://dx.doi.org/10.1111/j.1949-3606.1998.tb00310.x.

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28

ADAM, HUSSEIN M. "ISLAM AND POLITICS IN SOMALIA." Journal of Islamic Studies 6, no. 2 (1995): 189–221. http://dx.doi.org/10.1093/jis/6.2.189.

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29

Gerhart, Gail M., and Arye Oded. "Islam and Politics in Kenya." Foreign Affairs 80, no. 5 (2001): 176. http://dx.doi.org/10.2307/20050313.

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30

Mazrui, Alamin, and Arye Oded. "Islam and Politics in Kenya." International Journal of African Historical Studies 34, no. 3 (2001): 676. http://dx.doi.org/10.2307/3097574.

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31

Sabet, Amr G. E. "The New Politics of Islam." American Journal of Islam and Society 21, no. 2 (2004): 111–14. http://dx.doi.org/10.35632/ajis.v21i2.1798.

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This book, in the words of its author, is the outcome of a protracted intellectualengagement with Islam in world affairs and an attempt to unravel thesemantics of civilizational categories (p. 1). Using seemingly Islamic rawmaterial, it incorporates postmodern and identity political analysis, as wellas the realist and functionalist investigative tools of social theory, in order tooffer a critical study of the Organization of Islamic Conference (OIC) – theinteractive “arena” of self-neutralizing pathological Muslim states.The book comprises four chapters plus a concluding summary. Chapter1 cons

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32

Lawrence, Bruce, Edmund Burke, and Ira M. Lapidus. "Islam, Politics, and Social Movements." Pacific Affairs 64, no. 1 (1991): 86. http://dx.doi.org/10.2307/2760365.

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33

Reynolds, J. T. "Islam, Politics and Women's Rights." Comparative Studies of South Asia, Africa and the Middle East 18, no. 1 (1998): 64–73. http://dx.doi.org/10.1215/1089201x-18-1-64.

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34

Ozkececi-Taner, Binnur. "Reviews: Politics, Islam and Culture." British Journal of Middle Eastern Studies 36, no. 1 (2009): 149–67. http://dx.doi.org/10.1080/13530190902823732.

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35

Siddiqui, M. "Review: Gender, Politics, and Islam." Journal of the American Academy of Religion 72, no. 4 (2004): 1067–69. http://dx.doi.org/10.1093/jaarel/lfh104.

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36

Mujani, Saiful, and R. William Liddle. "Politics, Islam, and Public Opinion." Journal of Democracy 15, no. 1 (2004): 109–23. http://dx.doi.org/10.1353/jod.2004.0006.

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37

Ulriksen, Marianne S. "Welfare Policy Expansion in Botswana and Mauritius." Comparative Political Studies 45, no. 12 (2012): 1483–509. http://dx.doi.org/10.1177/0010414012453026.

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How come two developing countries with similar economic, institutional, and democratic attributes have developed vastly different welfare regimes? Drawing inspiration from the welfare regime literature, the author subjects Botswana and Mauritius to a comparative historical analysis that explores the economic and political trajectories of their welfare policy development. The findings offer both support and modifications to the established and mostly Western-oriented literature. First, politics affect welfare policy development. In developing countries, the rural population can promote welfare

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38

Erdogan, Mustafa. "Islam in Turkish politics: Turkey's quest for democracy without Islam." Critique: Critical Middle Eastern Studies 8, no. 15 (1999): 25–49. http://dx.doi.org/10.1080/10669929908720149.

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39

Miles, William F. S. "The Politics of Language Equilibrium in a Multilingual Society: Mauritius." Comparative Politics 32, no. 2 (2000): 215. http://dx.doi.org/10.2307/422398.

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40

Lionnet, Franoise, and Thomas C. Spear. "Introduction: Mauritius in/and global culture: politics, literature, visual arts." International Journal of Francophone Studies 13, no. 3 (2011): 371–400. http://dx.doi.org/10.1386/ijfs.13.3-4.371/2.

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41

Sharkey, Heather J., and Abdel Salam Sidahmed. "Politics and Islam in Contemporary Sudan." African Studies Review 41, no. 2 (1998): 201. http://dx.doi.org/10.2307/524860.

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42

Belt, David. "Islam as a Platform for Politics." American Journal of Islamic Social Sciences 33, no. 2 (2016): 1–24. http://dx.doi.org/10.35632/ajiss.v33i2.232.

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Why, in the aftermath of 9/11, did a segment of the U.S. popular security experts, political elite, media, and other institutions classify not just al-Qaeda but Islam itself as a security threat, thereby countering the prevailing professional consensus and White House policy that maintained a distinction between terrorism and Islam?Why did this “politically incorrect” or counternarrative expand and degenerate into a scare over the country’s “Islamization” by its tiny Muslim population? Why is this security myth so convincing that legislators in two dozen states introduced bills to prevent the

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43

Ruthven, Malise. "Islam and the Politics of Virtue." Nations and Nationalism 1, no. 3 (1995): 419–28. http://dx.doi.org/10.1111/j.1354-5078.1995.00419.x.

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44

Soage, Ana Belén. "Political Islam, World Politics and Europe." Totalitarian Movements and Political Religions 10, no. 3-4 (2009): 377–79. http://dx.doi.org/10.1080/14690760903396393.

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45

Majid, Anouar. "The Politics of Feminism in Islam." Signs: Journal of Women in Culture and Society 23, no. 2 (1998): 321–61. http://dx.doi.org/10.1086/495253.

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46

Starrett, Gregory. "Islam and the politics of enchantment." Journal of the Royal Anthropological Institute 15 (May 2009): S222—S240. http://dx.doi.org/10.1111/j.1467-9655.2009.01551.x.

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47

Barbir, Karl K. "Islam and Politics: John L. Esposito." Digest of Middle East Studies 1, no. 2 (1992): 42–45. http://dx.doi.org/10.1111/j.1949-3606.1992.tb00216.x.

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48

Jung, Dietrich. "Islam and Politics: A Fixed Relationship?" Critique: Critical Middle Eastern Studies 16, no. 1 (2007): 19–35. http://dx.doi.org/10.1080/10669920601148596.

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49

Gunn, Geoffrey C. "Islam and Politics in Southeast Asia." Journal of Contemporary Asia 41, no. 2 (2011): 331–33. http://dx.doi.org/10.1080/00472336.2011.553052.

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50

Wallace, Kyle. "Turkish Politics: Between Europe and Islam." Constellations 2, no. 2 (2011): 108–17. http://dx.doi.org/10.29173/cons10498.

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Since the inception of Turkey as an independent state, the country has based itself on Western modes of governance, with secularism being a hallmark of the nation. In recent years, Islamic parties have made inroads in government, causing consternation among the old guard and allies in Europe. Much of the modern arguments against Turkey's inclusion in the EU rely on psuedo-Orientalist ideas; Turkey is somehow so different and alien from "European" culture that they simply do not belong in the EU. Historical notions of Turkey and Islam as fundamentally different are then propagated to remove Tur

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