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Journal articles on the topic 'Revivalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Ali, Jan A. "Modernity, Its Crisis and Islamic Revivalism." Religions 14, no. 1 (2022): 15. http://dx.doi.org/10.3390/rel14010015.

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Modernity is a global condition of an ongoing socio-cultural, economic, and political transformation of human experience, with tradition or religion having no significant role to play. It is the gradual decline of the role of religion in modernity through the implementation of the principles of secularism which has, according to Islamic revivalists, plunged the world into crisis or jahiliyya (unGodliness). Revivalists and sociologists such as Anthony Giddens (1991) call it the “crisis of modernity”. In response, many Islamic revivalist movements have emerged to address this condition. The Iran

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Verbuyst, Rafael. "Khoisan Consciousness: Articulating Indigeneity in Post-Apartheid Cape Town." Afrika Focus 35, no. 1 (2022): 213–27. http://dx.doi.org/10.1163/2031356x-35010013.

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Abstract The Khoisan were decimated, dispossessed and assimilated into the mixed-race “Coloured” group during colonialism and apartheid, spawning the notion of their supposed extinction. However, Cape Town, where colonial history runs deepest, became the epicentre of “Khoisan revivalism” after apartheid. Khoisan revivalists reject Coloured identity and campaign for cultural development, historical justice and indigenous rights. Many also claim land and traditional leadership titles. Drawing on ethnographic fieldwork among Khoisan revivalists, my PhD dissertation scrutinises Khoisan revivalism’

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Rehman, Mohammad Adnan. "Revivalism and Decoloniality: The Paradox of Modernization without Westernization in the Political Theology of Israr Ahmad." Religions 14, no. 9 (2023): 1108. http://dx.doi.org/10.3390/rel14091108.

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This article explores the contribution of modern Muslim revivalism to Muslims’ political decolonization, and the paradoxical role the West plays in that process. On the one hand, revivalism rejects the founding principles of liberal political theory, and on the other hand, it readily adopts the salient structures and mechanisms of the modern polity with a view to Islamize them, all the while insisting on the Muslims’ need to de-Westernize. Toward revealing the hitherto neglected dimensions of revivalism, my analysis adopts an unconventional route by subjecting revivalism to a semiotic analysis

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Mohamed Arkam Mohamed Razzak and Fatmir Shehu. "Exploring the History of Islamic Revivalism in Modern Sri Lanka." Journal of Islam in Asia (E-ISSN 2289-8077) 21, no. 1 (2024): 206–29. http://dx.doi.org/10.31436/jia.v21i1.1212.

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This research seeks to revisit the history of Islamic Revivalism in Modern Sri Lanka highlighting the contribution of Muslims in various phases using several approaches. The objective of this paper is to explore the history of Islamic Revivalism in the context of the three primary methods adopted by Muslim intellectuals, namely, the individual approach, social movement approach, and academic institutional approach. This study uses historical, descriptive, and analytical methods. The focus of discussion in this work is on Muslims in Sri Lanka emphasizing their individual and social movements, a

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Oak, Sung-Deuk. "Major Protestant Revivals in Korea, 1903–35." Studies in World Christianity 18, no. 3 (2012): 269–90. http://dx.doi.org/10.3366/swc.2012.0025.

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This paper reviews five major revivals and four revivalists of colonial Korea and discusses key issues of the revivals. It has three aims: to search for a new perspective on the interpretation of the revivals of colonial Korea; to map a new lineage of the revivals; and to provide contemporary Korean Protestant churches in crisis with some issues to consider for their renewal. The conventional image of the revivals in the colonial period has been that they were ‘passive, otherworldly, and introversive’. This stereotypical image reflects the historical context of the nationalist or minjung theol

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Tiedemann, R. G. "Protestant Revivals in China with Particular Reference to Shandong Province." Studies in World Christianity 18, no. 3 (2012): 213–36. http://dx.doi.org/10.3366/swc.2012.0022.

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Revivals have been a regular feature of the missionary enterprise. The modern Catholic and Protestant missionary movements themselves emerged from major religious revivals in the Western world. On the nineteenth-century China mission fields, Protestant missionaries from the mainline denominations frequently lamented the fact that their often nominal convert communities were lacking in Christian spirit and called for reinvigoration campaigns. It was, however, in the twentieth century that several large-scale revival movements occurred, starting with the ‘Manchurian revival’ of 1907–8 and culmin

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RITCHIE, DANIEL. "Transatlantic Delusions and Pro-slavery Religion: Isaac Nelson's Evangelical Abolitionist Critique of Revivalism in America and Ulster." Journal of American Studies 48, no. 3 (2014): 757–76. http://dx.doi.org/10.1017/s0021875814000036.

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This article considers the arguments of one evangelical anti-slavery advocate in order to freshly examine the relationship between abolitionism and religious revivalism. Although it has often been thought that evangelicals were wholly supportive of revivals, the Reverend Isaac Nelson rejected the 1857–58 revival in the United States and the 1859 revival in Ulster partly owing to the link between these movements and pro-slavery religion. Nelson was no insignificant figure in Irish abolitionism, as his earlier efforts to promote emancipation through the Belfast Anti-Slavery Society, and in oppos

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Treloar, Geoffrey R. "The First Global Revivalist? Reuben Archer Torrey and the 1902 Evangelistic Campaign in Australia." Church History 90, no. 4 (2021): 873–99. http://dx.doi.org/10.1017/s0009640721002845.

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AbstractAs a revivalist who appeared to have initiated a world-wide awakening of Christianity and was also an early leader of the fundamentalist movement, Reuben A. Torrey is generally regarded as a major figure in the early twentieth-century history of evangelicalism. By tracing its origins and results, this article attributes Torrey's rise to prominence in the global evangelical movement to the evangelistic campaign he conducted in Australia in 1902. Setting this episode in the context of the history of international revivalism, it identifies Torrey as the first global revivalist in influenc

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Basini, Laura. "Verdi and Sacred Revivalism in Post Unification Italy." 19th-Century Music 28, no. 2 (2004): 133–59. http://dx.doi.org/10.1525/ncm.2004.28.2.133.

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This essay sets the late sacred works of Giuseppe Verdi in the context of the late-nineteenth-century fascination for the revival, performance, and festive celebration of historical cultural figures and artworks. From the 1870s onward, certain artistic trends became prevalent in post-unification Italy: anxiety to instill a sense of nation into art and everyday life, nostalgia for a vanished golden age of Italian artistic history, and an ever more energetic revival of historical artistic forms and styles. These currents were stimulated by a nationalistic Catholic revivalism that, I argue, was t

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Dr. Tayyaba Nighat, Dr. Uzma Bashir та Dr. Shazia Andleeb. "احیائے اسلام : علامہ اقبال کے کردار کا ایک مطالعہIslamic Renaissance: A Study of the Role of Allama Muhammad Iqbal". Al-Qamar 5, № 3 (2022): 41–48. https://doi.org/10.53762/fcw57v18.

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The reconstruction of the Islamic thoughts and ideology has been propagated by various revivalists and theologians who were apt in Islamic etymology. Allama Dr. Muhammad Iqbal is one of them who with his overwhelmingly innovative style of poetry reconstructed the Islamic thoughts for the cause of the Islamic revivalism. The concept of Islamic reconstruction is associated with Ijtehad and it is the fundamental inclination of Iqbal's poetry and his entire poetry is embed in the charismatic influence of Islamic revivalism. In this aspiration of Islamic Revivalism Iqbal highlights the vivid and hi

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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, № 2 (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,

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Gloege, Timothy E. W. "The Trouble with Christian History: Thomas Prince's “Great Awakening”." Church History 82, no. 1 (2013): 125–65. http://dx.doi.org/10.1017/s0009640712002545.

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The Christian History, a revivalist newspaper edited by the Boston minister Thomas Prince, is perhaps the most important cultural artifact of eighteenth-century revivalism in New England. It provides source material for countless studies, and more recently served as an exemplar of how revival participants constructed a “Great Awakening.” This essay undertakes a close historical, textual, and quantitative analysis of this two-volume periodical. It reveals complex divisions among revival supporters and surprising alignments among those who disagreed over revivalism. Attitudes toward the social o

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Hroub, Khaled. "Muslim Revivalism." Journal of Palestine Studies 29, no. 4 (2000): 106–8. http://dx.doi.org/10.2307/2676568.

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hirschler, konrad. "pre-eighteenth-century traditions of revivalism: damascus in the thirteenth century." Bulletin of the School of Oriental and African Studies 68, no. 2 (2005): 195–214. http://dx.doi.org/10.1017/s0041977x05000108.

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this article examines whether it is possible to trace eighteenth- and nineteenth-century revivalist thought to earlier ‘medieval’ examples. the discussion is centred on the issue of ijtiha¯d/taqli¯d, which featured prominently in revivalist thought. taking the example of scholars in thirteenth-century damascus, it firstly compares the respective readings of ijtiha¯d/taqli¯d, by focusing on one individual, abu¯ sha¯ma (d. 1267). it secondly asks whether a scholar like abu¯ sha¯ma, who had adopted a reading similar to later revivalists, also took a critical and oppositional stand against large s

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Luker, David. "Revivalism in Theory and Practice: The Case of Cornish Methodism." Journal of Ecclesiastical History 37, no. 4 (1986): 603–19. http://dx.doi.org/10.1017/s0022046900022053.

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Religious revivals in early industrial England have received considerable attention from historians concerned with explaining their appearance in relation to social, economic, and political trends. R. B. Walker, for example, in a general assessment of the impact of external forces on Wesleyan Methodist growth after 1830, argued that political tension in the years 1832 to 1834 may have contributed to religious revival, and that the outbreak of cholera in 1832 certainly increased religious excitement. Chartism, on the other hand, probably competed with the chapels and made revival less likely, w

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Soleimani, Kamal. "Islamic revivalism and Kurdish nationalism in Sheikh Ubeydullah’s poetic oeuvre." Kurdish Studies 4, no. 1 (2015): 3–23. http://dx.doi.org/10.33182/ks.v4i1.404.

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This article investigates Sheikh Ubeydullah of Nehri’s Kurdish-Islamic revivalist project based on a close reading of his Mesnewi. This article primarily focuses on the fusion of the Sheikh’s Islamic revivalism with his Kurdish nationalism in his poetic work. A close reading of the Mesnewi leaves no doubt that in the mind of his author both the future of Kurds and that of his revivalist project depended on the creation of an independent state.ABSTRACT IN KURMANJIVejîna dînî û neteweyî ya kurdî di dîwana şi’rên Şêx ‘Ubeydullahê Nehrî deEv nivîsar lêkolînek e li ser bîr û bernameya Şêx ‘Ubeydull

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Iswahyudi, Iswahyudi, Udin Safala, and Umi Kulsum. "The Revivalism of Veiled Female Students: An Account of Their Views of Democracy in Indonesia." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 2 (2019): 380–406. http://dx.doi.org/10.15642/teosofi.2019.9.2.380-406.

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The issue of veiled female students has become a polemic, especially among the State Islamic Religious Colleges (PTKIN) in Indonesia. This has been caused, among others, not only by the fact that the issue of wearing veil for female students obstructs the process of learning activities, but it is also viewed as a sign of Islamic revivalism. In this context, Islamic revivalism is considered a barrier to Islamic moderatism promulgated by the state and the PTKIN. Nonetheless, excessive concern about revivalism is not always true. Azyumardi Azra once argued that revivalism does not always lead to

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Wiard, Jennifer. "The Gospel of Efficiency: Billy Sunday's Revival Bureaucracy and Evangelicalism in the Progressive Era." Church History 85, no. 3 (2016): 587–616. http://dx.doi.org/10.1017/s0009640716000482.

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This essay investigates the roles of Billy Sunday's staff during his urban revivals in the 1910s, especially the committees and departments they administered. Understanding this revival organization is central to understanding Sunday's success. A corporate organization not only allowed Sunday's team to reach urban populations, it also put evangelicalism culturally in step with the times. This committee structure made outpourings of the Holy Spirit predictable and even guaranteed, and it helped Sunday create a revivalism for an age of mass production, one that was palatable to a cross-class and

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Ali, Jan A. "Contemporary Islamic Revivalism." American Journal of Islam and Society 29, no. 1 (2012): 60–97. http://dx.doi.org/10.35632/ajis.v29i1.328.

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In the last three decades Islam has reemerged as an important global phenomenon and is aptly referred to as a contemporary Islamic revivalism. As a phenomenon, contemporary Islamic revivalism is an attempt by a small but important section of the Ummah (community of believers) to reestablish Islam as the principal paradigm for personal as well as public life across the globe. Its hallmark is a return to Islamic origins, the fundamentals of the authentic faith embodied in the Qur’ān and the Sunnah, the sayings and practices of the Prophet Muḥammad (ṢAAS). This article is an exploration of the ex

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Takim, Liyakat. "Revivalism or Reformation." American Journal of Islamic Social Sciences 25, no. 3 (2008): 61–81. http://dx.doi.org/10.35632/ajiss.v25i3.405.

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Since the events of 9/11, there has been much debate in Muslim circles regarding the question of reformation. More specifically, among questions that have been posed are: how can a religion believed to be immutable and constant regulate and serve the needs of a changing community? How can a legal system formulated in the eighth and ninth centuries respond to the requirements of twenty-first century Muslims? Is there a need for reformation in Islam? If so, where should it begin and in which direction should it proceed? These are some of the most challenging questions facing contemporary scholar

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Ali, Jan A. "Contemporary Islamic Revivalism." American Journal of Islamic Social Sciences 29, no. 1 (2012): 60–97. http://dx.doi.org/10.35632/ajiss.v29i1.328.

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In the last three decades Islam has reemerged as an important global phenomenon and is aptly referred to as a contemporary Islamic revivalism. As a phenomenon, contemporary Islamic revivalism is an attempt by a small but important section of the Ummah (community of believers) to reestablish Islam as the principal paradigm for personal as well as public life across the globe. Its hallmark is a return to Islamic origins, the fundamentals of the authentic faith embodied in the Qur’ān and the Sunnah, the sayings and practices of the Prophet Muḥammad (ṢAAS). This article is an exploration of the ex

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Takim, Liyakat. "Revivalism or Reformation." American Journal of Islam and Society 25, no. 3 (2008): 61–81. http://dx.doi.org/10.35632/ajis.v25i3.405.

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Since the events of 9/11, there has been much debate in Muslim circles regarding the question of reformation. More specifically, among questions that have been posed are: how can a religion believed to be immutable and constant regulate and serve the needs of a changing community? How can a legal system formulated in the eighth and ninth centuries respond to the requirements of twenty-first century Muslims? Is there a need for reformation in Islam? If so, where should it begin and in which direction should it proceed? These are some of the most challenging questions facing contemporary scholar

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Schmalzbauer, John, Edith L. Blumhofer, and Randall Balmer. "Modern Christian Revivalism." Journal for the Scientific Study of Religion 33, no. 4 (1994): 392. http://dx.doi.org/10.2307/1386502.

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Holmes, Stephen Mark. "Rugby and Revivalism." Expository Times 121, no. 8 (2010): 394. http://dx.doi.org/10.1177/00145246101210080302.

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Samir, FERHI. "Textual Analysis of James Joyce’s Dubliners: A Fanonian Reading." Arab World English Journal For Translation and Literary Studies 5, no. 1 (2021): 60–71. http://dx.doi.org/10.24093/awejtls/vol5no1.4.

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This research paper explores Joyce’s textual resistance to the Celtic Revivalism and the Irish Catholic conservatism in Dubliners (1914). Using postcolonial theories like the one proposed by Frantz Fanon in his The Wretched of the Earth (1968), the research shows that in writing Dubliners, Joyce, unlike the Irish Revivalist authors and conservative Catholics, was more interested in showing the imperial force or power in all shades, and put the blame on the lethargy of people when it needs to be placed, whether on imperial Britain, the Revivalist authors or the Irish Catholic conservatism. The

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Savadogo, Mathias, Marie-Nathalie LeBlanc, and Muriel Gomez-Perez. "Young Men and Islam in the 1990s: Rethinking an Intergenerational Perspective." Journal of Religion in Africa 39, no. 2 (2009): 186–218. http://dx.doi.org/10.1163/157006609x436021.

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AbstractInterest in the question of youth and Islam in West Africa stems from the overwhelming demographic weight of youth and their relatively recent incursion into the public domain, as well a wave of Islamic revivalism that has swept across Africa from the late 1970s on. In this paper, we propose to examine the sociopolitical role of young men in Islamic revivalist movements that occurred in urban centers in Côte d'Ivoire, Burkina Faso and Senegal in the 1980-1990s. Such movements were particularly popular among secularly educated young men who attended French-speaking schools. While the ro

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Van er Watt, P. B. "Herlewing in die Ned. Geref. Kerk — 'n historiese blik." Verbum et Ecclesia 8, no. 1 (1987): 85–96. http://dx.doi.org/10.4102/ve.v8i1.966.

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Revivalism in the Dutch Reformed Church — an historic overview In the course of the history of the Dutch Reformed Church the phenomenon of revivalism is by no means an isolated occurrence — on the contrary — revivalism of this nature was triggered by similar situations throughout the world. This situation was greatly the result of the aspirations of the faithful towards a special interaction with the Holy Spirit of God together with the persistent prayer of the devout.

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Idris, Sajjad. "Social Justice in Islam." American Journal of Islam and Society 20, no. 2 (2003): 107–9. http://dx.doi.org/10.35632/ajis.v20i2.1857.

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The dynamics of Islamic revival/activism have been the subject of renewedinterest in the aftermath of the 9/ I I tragedy. Most of this interest has beenconfined to media sound bites that present little or no appreciation for thelinkages between cause and effect, despite appeals by some conscientiouscommentators for balanced analysis. Deina Abdelkader's Social Justice inIslam, therefore, is a fresh contribution to studies on Islamic revivalism inits contemporary context. Even though the study covers the period from1988 to 1993, its examination of revivalist (or, as Abdelkader prefers,activist)

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Lane, Hannah. "Revivalism, Historians, and Lived Religion in the Eastern Canada-United States Borderlands." Studies in Church History 44 (2008): 251–61. http://dx.doi.org/10.1017/s0424208400003624.

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Historians of evangelicalism in Canada and the United States have long debated the timing and nature of changes in revivalism in the northeast during the nineteenth century and the vocabulary that best describes these changes. Calvinist and Arminian theologies provided two approaches to this history: revivalism and ‘declension’ as widespread but cyclical, and wholly dependent on God; or revivalism as a dispersed but continual force, sustained also by human effort. The former framework has informed studies of Baptists and Congregationalists, and the latter, studies of Methodists, whose history

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Dickson, Gary. "Revivalism and Populism in the Franciscan Observance of the Late Quattrocento." Studies in Church History 44 (2008): 62–76. http://dx.doi.org/10.1017/s042420840000348x.

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Revival, as this volume shows, has had many different meanings within Christian history, and has taken many different, forms. Institutional revitalization, for example, is one thing; popular revivalism is another. Of course, they may be intertwined, as they were in the case of the Franciscan Observance of the late Quattrocento. The ‘re’ of ‘revivalism’ is usually taken in a retrospective sense -that which previously existed is brought to life once more. Renaissance classicism is an obvious instance. With the Franciscan Observance, it is true, one does get a sense of the desire to restore, to r

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Panikkar, K. N. "Colonialism, Culture and Revivalism." Social Scientist 31, no. 1/2 (2003): 3. http://dx.doi.org/10.2307/3518287.

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Yousif, Ahmad F. "Islamic Revivalism in Malaysia." American Journal of Islamic Social Sciences 21, no. 4 (2004): 30–56. http://dx.doi.org/10.35632/ajiss.v21i4.512.

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This paper briefly reviews some of the causes, manifestations, and effects of the growing Islamic revivalism in Malaysia. It also examines the non-Muslim minorities’ concerns about this rising Islamic consciousness and provides an Islamic response. Finally, the extent to which the events of 9/11 changed the dynamics between ethno-religious minorities and the government is briefly assessed.

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Yousif, Ahmad F. "Islamic Revivalism in Malaysia." American Journal of Islam and Society 21, no. 4 (2004): 30–56. http://dx.doi.org/10.35632/ajis.v21i4.512.

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This paper briefly reviews some of the causes, manifestations, and effects of the growing Islamic revivalism in Malaysia. It also examines the non-Muslim minorities’ concerns about this rising Islamic consciousness and provides an Islamic response. Finally, the extent to which the events of 9/11 changed the dynamics between ethno-religious minorities and the government is briefly assessed.

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Nasr, S. V. R. "Democracy and Islamic Revivalism." Political Science Quarterly 110, no. 2 (1995): 261. http://dx.doi.org/10.2307/2152362.

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Krohn, Raymond James. "Whither Revivalism and Reform." Reviews in American History 51, no. 2 (2023): 127–37. http://dx.doi.org/10.1353/rah.2023.a911208.

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Makmun, Abu Hassan. "ISLAMIC REVIVALISM AND ENTREPRENEURSHIP." Jurnal Ilmiah Ekonomi, Manajemen dan Syariah 3, no. 1 (2024): 53–56. https://doi.org/10.55883/jiemas.v3i1.35.

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An entrepreneur is commonly defined by his traits and behaviors, such as willingness to take and bear risks and ability to recognize and exploit opportunities. However, Sarasvathy contends that this is insufficient; rather, an entrepreneur should be as well defined by his logic of reasoning, more precisely the effectual reasoning. This study argues that entrepreneurial traits, behaviors, and reasoning logic apply to Islamic revivalists (mujaddid).

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Afrohah, Afrohah. "FUNDAMENTALISME: Korelasi Idologi Fundamentalis dengan Idiologi Gerakan Islam Modern." Al-Tahrir: Jurnal Pemikiran Islam 18, no. 1 (2018): 176. http://dx.doi.org/10.21154/altahrir.v18i1.1170.

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Abstract: Islamic fundamentalism has recently reappeared to the forefront and became a discourse of intellectual thought throughout the world as a reflection on anarchism that seemed to be caused by certain Islamic groups. This event triggers a negative impression on Islam as a whole and can also inhibit “ghirah” of thought aimed at understanding and promoting Islam. Assuming that Islamic fundamentalism is the core of revivalist Islamic movements, this paper tries to discuss how islami fundamentalist’s ideology correlates with various ideologies of modern Islamic movements such as: puritanism

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Meagher, Kate. "Trading on faith: religious movements and informal economic governance in Nigeria." Journal of Modern African Studies 47, no. 3 (2009): 397–423. http://dx.doi.org/10.1017/s0022278x0900398x.

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ABSTRACTThe pressures of economic crisis and reform that have gripped African societies have been accompanied by a proliferation of new religious movements. Amid concerns about the political impact of religious revivalism, little attention has been devoted to their economic implications. Focusing on the remarkable coincidence between the withdrawal of the state, the rise of religious movements, and the dramatic expansion of the informal economy, this paper examines the role of religious revivalism in processes of informal economic governance and class formation in contemporary Africa. Against

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Liu, Oiyan. "Creolised Confucianism: Syncretism and Confucian revivalism at the turn of the twentieth century in Java." Journal of Southeast Asian Studies 51, no. 1-2 (2020): 154–74. http://dx.doi.org/10.1017/s0022463420000272.

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Confucian revivalism swept over China, the Straits Settlements and the Netherlands East Indies in the late nineteenth century. Rather than perceiving China as the single foundational centre for Confucian ideas, this article argues that pioneering Confucian revivalists who undertook to translate, interpret and spread Confucian knowledge in Java did not simply follow mainstream ideas that prevailed in China, or the lead of the Straits Settlements. Considered as the first Malay language translation of the ‘Great Learning’ and the ‘Doctrine of the Mean’, with accompanying commentaries, Yoe Tjai Si

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Wilson Wise, Dennis. "Carved in Granite: C.S. Lewis’s Revivalism in The Nameless Isle." Journal of Inklings Studies 13, no. 2 (2023): 151–79. http://dx.doi.org/10.3366/ink.2023.0195.

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The alliterative poetics used by C.S. Lewis have often proved a critical challenge for scholars without the right kind of medievalist training. In Lewis’s most ambitious contribution to the Modern Alliterative Revival, The Nameless Isle, I argue that he has a strong interest in maintaining fidelity to the Old English alliterative metre, particularly in regards to Sievers types and hypermetric verses, yet he partakes of several adaptations and concessions to Modern English that makes his narrative romance, in some ways, a more successful model than Tolkien’s contemporary ‘arch-purist’ text, The

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Hamzeh, A. Nizar, та R. Hrair Dekmejian. "A Sufi Response to Political Islamism: Al-Aḥbāsh of Lebanon". International Journal of Middle East Studies 28, № 2 (1996): 217–29. http://dx.doi.org/10.1017/s0020743800063145.

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The rise and spread of Islamist political movements have been topics of focal concern for scholars and analysts in recent decades. Since Richard Mitchell's seminal work on the Muslim Brotherhood, a plethora of writers have analyzed the attributes of both Sunni and Shiʿa revivalist movements and the policies of Arab regimes and the West toward the Islamist phenomenon. Yet scant attention has been paid to the reactions generated within the larger Islamic community toward the Islamist groups and their militant offshoots. One such unnoticed source of reaction to political Islamism is the nebulous

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Köksal, Pınar, Ayşegül Aydıngün, and Hazar Ege Gürsoy. "Religious Revival and Deprivatization in Post-Soviet Georgia: Reculturation of Orthodox Christianity and Deculturation of Islam." Politics and Religion 12, no. 02 (2018): 317–45. http://dx.doi.org/10.1017/s1755048318000585.

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AbstractThe countries of the former Soviet Union witnessed a religious revivalism in the final years of the regime, although following the collapse, the revivals of the different faith communities have had different characteristics. This article discusses the nature of the desecularization and deprivatization processes of both the Orthodox Christian Georgians and the Muslim minorities in Georgia. Based on field researches and indepth interviews conducted with elites and experts, it is argued that the revival of Orthodox Christianity in Georgia differs from the revival of Islam. While the Islam

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Kim, Pil Dong. "Rural Revivalism in Modern Japan." Comparative Japanese Studies 47 (December 31, 2019): 95–110. http://dx.doi.org/10.31634/cjs.2019.47.095.

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Orr, Lesley. "Book Reviews : Women and Revivalism." Expository Times 114, no. 2 (2002): 67–68. http://dx.doi.org/10.1177/001452460211400219.

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Al-Azmeh, Aziz. "Islamist Revivalism and Western Ideologies." History Workshop Journal 32, no. 1 (1991): 44–53. http://dx.doi.org/10.1093/hwj/32.1.44.

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Saif, Walid. "Human rights and Islamic revivalism." Islam and Christian–Muslim Relations 5, no. 1 (1994): 57–65. http://dx.doi.org/10.1080/09596419408721021.

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Gerner, Deborah J., Graham E. Fuller, Ian O. Lesser, and Mir Zohair Husain. "Islamic Revivalism and International Politics." Mershon International Studies Review 40, no. 1 (1996): 104. http://dx.doi.org/10.2307/222645.

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Dubey, Muchkund. "Hindu revivalism threatens India's future." Social Change 22, no. 4 (1992): 3–7. https://doi.org/10.1177/0049085719920401.

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Rata, Elizabeth. "Late capitalism and ethnic revivalism." Anthropological Theory 3, no. 1 (2003): 43–63. http://dx.doi.org/10.1177/1463499603003001751.

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Russell, Luke. "Evil-Revivalism Versus Evil-Skepticism." Journal of Value Inquiry 40, no. 1 (2007): 89–105. http://dx.doi.org/10.1007/s10790-005-1570-0.

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