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Relevant bibliographies by topics / Re-Islamization

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Academic literature on the topic 'Re-Islamization'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "Re-Islamization"

1

Zelenev, E. "Islam in Contemporary Africa: Liminality and Re-Islamization." Asia and Africa today, no. 7 (July 2019): 10–17. http://dx.doi.org/10.31857/s032150750005563-1.

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Bobrovnikov, V. O. "MICRO-HISTORY OF RE-ISLAMIZATION IN EX-KOLKHOZ VILLAGE." Islam in the modern world 13, no. 3 (January 1, 2017): 139–58. http://dx.doi.org/10.22311/2074-1529-2017-13-3-139-158.

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Kiem, Christian. "Re-Islamization among Muslim Youth in Ternate Town, Eastern Indonesia." Journal of Social Issues in Southeast Asia 8, no. 1 (February 1993): 92–127. http://dx.doi.org/10.1355/sj8-1e.

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Murtazin, M. "Socio-Political Aspect of Re-Islamization in the Post-Soviet Space." Russia and New States of Eurasia, no. 4 (2018): 167–75. http://dx.doi.org/10.20542/2073-4786-2018-4-167-175.

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Doi, Abdur Rahman I. "Re-Islamization of the West African Ummah A Model for Tajdid?" American Journal of Islam and Society 4, no. 2 (December 1, 1987): 209–28. http://dx.doi.org/10.35632/ajis.v4i2.2858.

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IntroductionHuman development, from the Islamic point of view, can be achieved onlyby following the footsteps of the Prophet (SAAS). The nearer one comes toimbibing the Message of the Quran, Sunnah, and Shari’ah in one’s life, themore humanly developed one becomes, because personal development in Islamis measured by one’s refinement in living this Message. The more refinedand developed are the persons in a community, the better will be their cultureand civilization.As long as Muslims continued moulding their life according to the Shari‘ah,their civilization in Medina, Baghdad, Andullis, Constantinople, and Delhiflourished. The decline and fall of Islamic civilization came when Muslimsstarted paying mere lip service to the formula of faith and departing fromthe spirit and purposes of the Shari‘ah. This was the unfortunate phenomenonthroughout the Muslim world. Fortunately, the rightly inspired people roseto bring back the erring Muslims to the path of the Shari’ah. This paper seeksto present an assessment of the dynamics used by a Mujaddid (a promoterof Tajdid or revival) of West Africa to re-Islamize a society that had sunkinto the abyss of confusion.Islam in West AfricaWest Africa, situated south of the Sahara desert, and which the Arabhistorians called Bilad al Sudan, has witnessed in the past, many Islamicempires, e.g., Ghana, Mali, Songhai, and Bornu, the last of which was theSokoto Caliphate. It emerged from the process of Tajdid (renewal or revival inaccordance with the Quran and Sunnah)’ which was started by Shehu(Shaikh) ‘Uthman Danfodio (1754-1817) in 1774, and which culminated in ...

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Nasr, Seyyed Vali Reza. "Islamic Opposition to the Islamic State: The Jamaʿat-i Islami, 1977–88." International Journal of Middle East Studies 25, no. 2 (May 1993): 261–83. http://dx.doi.org/10.1017/s0020743800058529.

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Islamic revivalism is often believed to be solely committed to the Islamization of society, viewing politics as merely an instrument in the struggle to realize its aim. The record of Islamic revivalist movements—as exemplified by one of the oldest and most influential of them, the Jamaʿat-i Islami, or Islamic party of Pakistan—however, brings this presumption into question. The nature of the linkage between Islamic revivalism as a particular interpretive reading of Islam and politics is more complicated than is generally believed. Political interests, albeit still within an Islamic framework, play a more important and central role in the unfolding of revivalism—even overriding the commitment to Islamization—than is often ac knowledged. Participation in the political process eschews a blind commitment to Islamization and encourages adherence to organizational interests, and as is evi dent in the case of Pakistan, to the democratic process, characteristics that are not usually associated with Islamic movements. The dynamics and pace of this pro cess are controlled by the struggles for power within an Islamic movement as well as vis-à-vis the state. It is through grappling with these struggles that the commit ment to Islamization is weighed against the need to adhere to organizational and political interests; this is the process that governs the development of Islamic re vivalism. Beyond this general assertion, the manner in which the struggle for power unfolds, the variables that influence it, and the nature of its impact on the development of revivalism need to be explored further.

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Bobrovnikov, Vladimir, and Ahmet Yarlykapov. "Реституция Шариата на российском Кавказе: проблемы и перспективы." Islamology 6, no. 2 (April 17, 2013): 61. http://dx.doi.org/10.24848/islmlg.06.2.04.

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The article discusses historical, legal and political issues relating to the return of law into public life in post-Soviet Russia's Caucasus. It focuses on Islamic judicious practices restored at the level of local Muslim congregations, attempts to incorporate Shari‘a into Russian legislation at federal, regional and republican levels, positive and destructive effects of re-Islamization on the region as a whole. The investigation is based on firsthand field and archival materials gathered by the authors in the region under study.

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Fail Gabdullovich, Safin, Sirazetdinоv Komil Olimovich, and Khaliullina Aigul Ilyasovna. "The Process of Re-Islamization of the Bashkirs and the Tatars in the Post-Soviet Bashkortostan." Islamovedenie 11, no. 2 (May 29, 2020): 30–43. http://dx.doi.org/10.21779/2077-8155-2020-11-2-30-43.

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Janson, Marloes. "‘We are all the same, because we all Worship God.’ The Controversial Case of a Female Saint in the Gambia." Africa 76, no. 4 (November 2006): 502–25. http://dx.doi.org/10.3366/afr.2006.0066.

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AbstractBased on ethnographic field research, this article explores religious discourses about proper ritual observance in The Gambia, a country where our understanding of processes of Islamization is largely lacking. These discourses centre upon the case of Berekuntu, a shrine guarded by a female saint in the village of Kartong. On the basis of three ‘texts’, the female saint's biographical narrative, a series of sermons delivered by reformist scholars, and a newspaper article based on an interview with the Supreme Islamic Council, the article shows that shrine and saint veneration are not relics of the past, but are part of a lively contemporary dispute about ‘authentic’ Islam and who represents it. While reformist Muslims seem to have conquered the public sphere during the last decade under the influence of President Jammeh's rule, the Sufi understanding of Islam, as embodied by the saint, still enjoys great support among the Gambian population. Although ‘reformists’ and ‘Sufis’ seem at first sight to be diametrically opposed, they sometimes borrow from each other. An analysis of the (re)negotiation of Muslim identities indicates that Islamization is not a single monolithic movement but, rather, a diffuse process happening at different levels.

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Biard, Aurélie. "Power, “Original” Islam, and the Reactivation of a Religious Utopia in Kara-Suu, Kyrgyzstan." Central Asian Affairs 2, no. 4 (October 3, 2015): 347–66. http://dx.doi.org/10.1163/22142290-00204002.

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This article focuses on the political uses of Islam in the Kyrgyzstani Fergana Valley, through case studies of the main Kyrgyzstani Uzbek theologians based in the city of Karu-Suu, who appear to be core actors in re-Islamization, and propagators of Saudi-style Salafi Islam. The article first argues that religious debates and postures concerning the relationship to secular power are inscribed in patronage and personal clientelist networks as well as local power struggles. Then it discusses the reactivation of a religious utopia that challenges the existing political and financial order through a local rhetoric on establishing an idealized caliphate, conveying a message not only of social justice but also of economic transparency and free trade.

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Dissertations / Theses on the topic "Re-Islamization"

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Kuchumkulova, Elmira M. "Kyrgyz nomadic customs and the impact of re-Islamization after independence /." Thesis, Connect to this title online; UW restricted, 2007. http://hdl.handle.net/1773/10840.

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Wonder, Terri K. "Re-Islamization in Higher Education from Above and Below: The University of South Florida and Its Global Contexts." [Tampa, Fla] : University of South Florida, 2008. http://purl.fcla.edu/usf/dc/et/SFE0002323.

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Castellanos, Malagon Alfonso. "Création musicale et collectifs urbains au Burkina Faso : circulations, appropriations et innovations sur la scène musicale de Bobo-Dioulasso." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0100.

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Cette thèse porte sur la transformation des pratiques musicales au Burkina Faso vis-à-vis des circulations médiatiques et migratoires. Dans le contexte ouest-africain contemporain marqué par un flux incessant de contenus culturels globalisés, l’objectif est de saisir l’impact des musiques médiatisées dans les processus de création des musiciens locaux pour comprendre de quelles manières ils retraduisent ce qu’ils captent. Malgré leurs différences, les pièces pour harpe-luth kamalengoni et le chant islamique zikiri font partie des musiques cosmopolites qui ont un public urbain et se nourrissent des différents genres répandus dans la ville de Bobo-Dioulasso. L’hypothèse que je développe est que ces musiques ne relèvent pas de catégories fixes ni même stables, mais constituent des expressions en réinvention perpétuelle, où des opérations de resémantisation se succèdent sans cesse donnant lieu à des interprétations nouvelles, mais ancrées dans un imaginaire partagé. La thèse appréhende ainsi les interrelations entre des pratiques musicales hétérogènes, dans le but d’identifier et d’analyser les mécanismes à travers lesquels les musiciens construisent et diversifient leurs démarches créatives. La mise en examen de procédés de (re)composition et de situations de performance hétéroclites permet d’éclairer les méthodes et les stratégies à l’œuvre dans la production musicale. En même temps, elle montre la perméabilité et la polysémie des catégories utilisées pour définir les musiques, ainsi que la pluralité des rôles des acteurs impliqués. À travers une analyse de ces « jeunes musiques » (Mallet, 2004 ) et de leurs agents, la thèse interroge la façon dont les transformations des pratiques culturelles révèlent des glissements spécifiques des sentiments d’appartenance à des collectifs qui se trouvent dans la ville. Les tensions latentes entre le phénomène de réislamisation en Afrique subsaharienne et les tendances néo-traditionalistes prônant un « retour aux sources » constituent la toile de fond d’où émergent les figures de l’artiste et du cadet social en tant qu’acteurs principaux des processus d’individuation, de contestation et de quête d’autonomie que l’on observe dans la société ouest-africaine urbaine actuelle
This thesis is about the transformation of musical practices in Burkina Faso with regard to media and migratory circulations. In the contemporary West African context marked by an uninterrupted flow of globalized cultural contents, our aim is to grasp the impact of the mediated musics in the creative processes of local musicians to understand the ways in which they retranslate what they capture. Despite their differences, the pieces of kamalengoni harp lute and zikiri Islamic songs are part of cosmopolitan musics that have an urban audience and draw on different widespread genres that circulate in the city of Bobo-Dioulasso. The hypothesis that I develop is that these musics do not fall into hermetic or stable categories, but constitute expressions in continual reinvention, where operations of resignification succeed endlessly giving place to innovative interpretations that are nevertheless linked to a shared imaginary. The thesis thus exposes the interrelations between heterogeneous musical practices in order to identify and analyze the mechanisms through which musicians elaborate and diversify their creative approaches. The review of heterogeneous (re)compositional procedures and performance situations illustrates the methods and strategies entailed in musical production. At the same time, it shows the permeability and polysemy of categories used to define music and the plurality of roles of actors involved. Through the analysis of these “young musics” (Mallet, 2004) and of their agents, the thesis focuses on the ways in which transformations of cultural practices reveal specific shifts of the senses of belonging to collectives that exist in the city. The underlying tensions between the re-Islamization phenomenon in sub-Saharan Africa and the neo-traditional trend based on a “return to the roots” vision constitute the backdrop from which the figures of the artist and the social youngster (“cadet social”) emerge as main actors in the processes of individuation, protest and quest for autonomy that can be observed in today’s urban West African society

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Lima, César Rocha. "Da Bíblia ao Alcorão: desconstruções e (re)construções simbólicas no processo de reversão ao Islã no Brasil." Universidade Presbiteriana Mackenzie, 2013. http://tede.mackenzie.br/jspui/handle/tede/2437.

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Made available in DSpace on 2016-03-15T19:48:26Z (GMT). No. of bitstreams: 1 Cesar Rocha Lima.pdf: 3852220 bytes, checksum: e51e97e8b8d6c9cf9eaecc8819d39019 (MD5) Previous issue date: 2013-08-16
The phenomenon of brazilian reversion to Islam has disquieted scientists of religion, sociologists and anthropologists. The search for a religion that causes disruptions with the ethnicity and the majority religiosity of Brazil, brings with it a strangeness caused by the principles of Christianity to Islam. This survey listed the main symbolic deconstructions and reconstructions of the Christian reverted to Islam. For this, it poured a sample group reversed of the Pari s mosque - SP, which was studied to a quantitative and qualitative research. The objective of this research consisted in seeking measure, in the reversed s imaginary, in moments "before" and "after" the reversal, the displacements of symbolic goods of Christianity and Islam. The results were contemplated in eight distinct categories: exclusion, reframing, replacement, incorporation and symbolic belongings (cultural capital). From these results, using theoretical tools created, the symbolic belongings were divided in two categories: muslims and arabs, in order to discuss the impasse between the terms: (un)arabization and islamization. Finally, it was concluded that, in the process of reversion to Islam in Sunni communities, there is an opening for the incorporation of elements from Brazilian culture and great difficulty to break with the Arab elements.
O fenômeno da reversão de brasileiros ao Islã tem inquietado cientistas da religião, sociólogos e antropólogos. A busca de uma religião que causa rupturas com a etnicidade e religiosidade majoritária do Brasil, traz em si, um estranhamento pela mudança dos princípios do cristianismo para o islamismo. Esta pesquisa elencou as principais desconstruções e reconstruções simbólicas do cristão revertido ao Islã. Para tanto ela serviu-se da amostra de um grupo de revertidos da Mesquita do Pari SP, onde foi aplicada a pesquisa quantitativa e qualitativa. O objetivo da pesquisa constituiu-se em procurar mensurar, no imaginário do revertido, nos momentos antes e depois da reversão, o deslocamentos dos bens simbólicos do cristianismo e Islã. Os resultados foram contemplados em oito categorias distintas: a exclusão, ressignificação, incorporação e substituição de bem simbólico (capital cultural). A partir destes resultados, através de instrumental teórico criado, procurou-se dividir os bens simbólicos em duas categorias: islâmicos e árabes, a fim de se discutir o impasse entre os termos: (des)arabização e islamização. Por fim, concluiu-se que, no processo de reversão ao Islã nas comunidades sunitas, há uma abertura para a incorporação de elementos da cultura brasileira e grande dificuldade com a ruptura com os elementos árabes.

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Books on the topic "Re-Islamization"

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Tokhtakhodzhaeva, Marfua. Re-Islamization of Society and the Position of Women in Post-Soviet Uzbekistan. BRILL, 2008.

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The Re-islamization of Society and the Position of Women in Post-soviet Uzbekistan. University of Hawaii Press, 2008.

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Book chapters on the topic "Re-Islamization"

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Rothman, Abdallah. "Beyond Islamization: Re-envisioning Western Psychotherapy within an Indigenous Psychological Paradigm." In Developing a Model of Islamic Psychology and Psychotherapy, 1–14. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003104377-1-1.

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Derichs, Claudia. "1968 and the “Long 1960s”: A Transregional Perspective." In Re-Configurations, 105–15. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-31160-5_7.

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Abstract The year 1968 has a special meaning in some parts of the world, but other regions do not attach as much importance to it. While the view from Europe tends to assert the existence of a “global 1968,” the timeline may look quite different from another vantage point. This chapter addresses “1968 and beyond” or the “long 1960s,” as the period is often referred to, as a time of global transformations, but with particular local manifestations in terms of ideological underpinnings and legitimations for (violent) action. Israel’s defeat of Arab armies and Indonesia’s tragic events of the 1960s paved the way for a gradual strengthening of various Islamic missionary and activist movements that spread across both regions and gained huge mobilizing momentum subsequently. This period had vast repercussions for decades to come (e.g. in terms of “Islamization” in many countries around the globe).

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Israeli, Raphael. "The Re-Islamization of the Balkans." In The Islamic Challenge in Europe, 197–218. Routledge, 2017. http://dx.doi.org/10.4324/9781315132778-6.

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"7. Conclusion: Re-Islamization of Java." In The Crescent Arises over the Banyan Tree, 208–11. ISEAS Publishing, 2012. http://dx.doi.org/10.1355/9789814311861-015.

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Pernau, Margrit. "Religious Identities between Secularization and Re-Islamization." In Ashraf into Middle Classes, 269–96. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780198092285.003.0010.

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"Rethinking Re-Islamization: On Muslims and Gender in Spain." In Observing Islam in Spain, 140–57. BRILL, 2018. http://dx.doi.org/10.1163/9789004364998_007.

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"Islamization, Modernity, and the Re-positioning of Women in Brunei." In Mixed Blessings, 211–39. Brill | Nijhoff, 2006. http://dx.doi.org/10.1163/9789047409656_011.

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"The Re-Islamization of Criminal Law in Northern Nigeria and the Judiciary." In Shariʿa, Justice and Legal Order, 600–621. BRILL, 2020. http://dx.doi.org/10.1163/9789004420625_033.

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Abou Zahab, Mariam. "Pakistan." In Pakistan, 17–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197534595.003.0002.

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This chapter analyzes how “the militants” turned to autonomous action and imposed their own strategy while conserving their close connection with the Pakistani secret services (ISI). In order for the militants to regain their influence over the jihadi groups, the ISI had to orchestrate a split in their ranks or create new, rival groups. The chapter discusses the radicalization of the Deobandi movements, which can be traced to the policy of conservative re-Islamization instituted by General Zia ul-Haq. It also mentions the way in which mainstream parties patronized the movements without consideration of the strategies that played a decisive role in the rise of sectarianism in Pakistan, and describes the impact of state actors with foreign powers and local players in a multi-scalar approach.

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"The Re-Islamization of Criminal Law in Northern Nigeria and the Judiciary: The Safiyyatu Hussaini Case." In Dispensing Justice in Islam, 219–41. BRILL, 2006. http://dx.doi.org/10.1163/9789047416722_012.

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