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Academic literature on the topic 'Sufi Orders'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Sufi Orders"

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Syakur, Abd. "Mekanisme Pertahanan diri Kaum Tarekat." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (January 22, 2014): 211. http://dx.doi.org/10.15642/islamica.2010.4.2.211-228.

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Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as social groupings consisting of people committed not only to practice the teaching of their religion but also to get involved in social problems. There are indeed many Sufi orders with different character and upbringing. But as a whole, a Sufi order is mechanism for the spiritual survival of its fellows. This paper tries to look at the other side of the matter and argues that a Sufi order is not only spiritual in its nature but is also social. It treats Sufi orders as a social body that functions socially to help the murids to survive socially and not spiritually. We believe that the extinction of some Sufi orders is due mainly to their inability to curb with social issues and not because of the nature of their spiritual teaching. The survival of any Sufi order in other words depends very much on its social mechanism and not on the strength of its spiritual dictum.

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Yuslia Styawati. "MENGENAL TAREKAT DI DUNIA ISLAM." Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf 5, no. 1 (August 26, 2020): 63–86. http://dx.doi.org/10.53429/spiritualis.v5i1.61.

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Sufi orders have been instrumental in the life of the Sufis as centers for spiritual training and education. In these centers the Sufis can elaborate their ideas, and apply them in real life. In the passages of time however, these orders were no longer considered simply as religious centers but also as sufis grouping consisting of people committed to practice the teaching of their religion.This article tries to describes these sufis grouping and their doctrins. Such as Qadiriah, Syadziliyah and Syattariyah.

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Sedgwick, Mark. "Sufi Religious Leaders and Sufi Orders in the Contemporary Middle East." Sociology of Islam 6, no. 2 (June 6, 2018): 212–32. http://dx.doi.org/10.1163/22131418-00602007.

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This article examines the authority of the Sufi shaykh, which it divides between the esoteric and the exoteric (which includes the social implications of esoteric authority) and analyses with help from Weber. In principle Sufi shaykhs are among the most important leaders of the Sunni faithful. In practice, however, the Sufi shaykh now has much less power and authority than might be expected. This is partly because modern states have, in general, reduced the power of Sufi shaykhs, and because decline in the power of the ʿulamaʾ has included the decline of the power of Sufi shaykhs who are also ʿulamaʾ. It is also because there is an inverse relationship between the power of the shaykh and the size of his ṭarīqa (order). The most powerful shaykh is the one with primarily charismatic authority, but his ṭarīqa will be small. The largest ṭarīqa is led by a shaykh whose authority depends on tradition and heredity; his power is not so great. This paradox is not changed by the availability, for political reasons, of new sources of state support for the leadership role of Sufi shaykhs as an alternative to Salafi and ikhwāni Islam.

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el-Aswad, el-Sayed. "SPIRITUAL GENEALOGY: SUFISM AND SAINTLY PLACES IN THE NILE DELTA." International Journal of Middle East Studies 38, no. 4 (October 25, 2006): 501–18. http://dx.doi.org/10.1017/s0020743806412447.

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Although spiritual realities do not find a place in the explanatory scheme of modern science, they nevertheless play a significant role in the everyday life of people. This article discusses the interrelationship between blood and spiritual genealogies among Sufi orders in the Muslim world in general and in the Nile Delta of Egypt in particular. Contrary to theories of geographic reductionism that highlight the geographical features of the Delta, this research sheds light on the impact of cultural and religious factors, such as regional Sufi orders and related saint cults, on the inhabitation and perpetuation of the local landscape. Moreover, compared with the rich scholarship of the grand Sufi orders and saints, studies that deal with local branches of dominant Sufi orders are sparse. The relationship between Sufi beliefs and practices in local contexts and in broader national or global (Muslim) worldviews is also considered.

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Jung, Sejin, and Songwoong Kwak. "Religious Ideas and Practice in Sufi Orders." Voprosy filosofii, no. 6 (June 2019): 206–13. http://dx.doi.org/10.31857/s004287440005428-5.

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Taufik, Zulfan, and Muhammad Taufik. "Mediated Tarekat Qadiriyah wa Naqshabandiyah in the Digital Era: An Ethnographic Overview." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (May 29, 2021): 35. http://dx.doi.org/10.14421/esensia.v22i1.2511.

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This article examines how Tarekat Qadiriyah wa Naqshabandiyah (TQN) utilizes online media to strengthen its existence. As an integral part of the Islamic revival in Indonesia, Sufi orders (tarekat) are facing remarkable challenges and opportunities in maintaining their existence in the digital era. Nevertheless, previous studies observed Sufi orders as a traditional community that would be exterminated by the pace of modernization and globalization. This article argues that Sufi orders may survive in the internet of things era, contrary to preceding discourses. Based on ethnography research, both online and offline, the authors found out that the vitality of the Sufi order can adapt, develop, and innovate using online media. TQN's use of online media through various platforms proves Sufi order’s adaptive efforts to the internet-based era. TQN’s online media provide informations on Islamic and Sufism teachings, news, schedule of activities, and fundraising. Even though TQN members’ being active in cyber-Islamic environments, they resist online asceticism thus leverage the vertical-personal obedience, conservative authorities, and sacred rituals. These practices done by TQN members illuminate its identity as an authentic online sufism. Premises shown in this paper may enrich the scope of study within the relationship of Sufi orders and Islamic-cyber environment, especially in Indonesian context.

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Khamami, Akhmad Rizqon. "Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (June 6, 2016): 1–28. http://dx.doi.org/10.15642/teosofi.2016.6.1.1-28.

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This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ṭarîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without ṭarîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ṭarîqah leads to different ways in respective country. While Turkish sufi without ṭarîqah turn out to be a movement taking part in secular Turkey, sufi without ṭarîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.

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Fakhriati, Fakhriati. "FROM KONYA TO NUSANTARA: RUMI’S SUFI DIASPORA IN PIDIE, ACEH, INDONESIA." Jurnal Ilmiah Islam Futura 20, no. 2 (August 19, 2020): 153. http://dx.doi.org/10.22373/jiif.v0i0.5841.

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Rumi’s Sufism has not only flourished in Turkey, where the sufi was born, but also in many other far-flung world regions such as Nusantara. Its worldwide success invites many questions, for example, the reasons for its ability to attract both Muslims and non-Muslims. In Pidie, Aceh, Indonesia, one of its popular aspects is the sema ritual dance, which has spread to other Aceh sufi orders (tariqa), especially the Naqshbandi sufi order. This dance is an adaptation of foreign teaching and performance to local context in the location of the study, the village of Lampôh Saka in Pidie. Aceh’s sufi orders have succeeded in synthesizing foreign and local culture to create something uniquely their own. This study could offer an example of how to develop harmony and peace in Indonesian life, as exemplified by the sema dance, which symbolizes care towards creation while maintaining submission to the Creator.

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Auer, Blain. "The Origins and Evolution of Sufi Communities in South Asia Revisited." Journal of Sufi Studies 8, no. 1 (February 28, 2020): 30–49. http://dx.doi.org/10.1163/22105956-12341314.

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Abstract This article offers a reevaluation of studies on the origins of Sufism in South Asia. Generally, scholars have pointed to the thirteenth century as the genesis of Sufi orders in Northern India. However, this period supplies no textual evidence to support this claim. The vague picture of the thirteenth century is one of individual shaykhs unattached to specific Sufi orders or distinct religious teachings. By contrast, in the fourteenth century there is a wealth of Sufi textual sources available in the genres of malfūẓāt, letters and biographical texts that seek to institutionalize Sufi teachings and create genealogies of learning. Based on textual and archeological sources this author demonstrates that it was during the fourteenth century that we see the development of institutionalized forms of Sufism. Special attention is given to the origins and development of the Chishtiyya lineage of shaykhs during this critical period.

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van Bruinessen, Martin. "Studies of Sufism and the Sufi Orders in Indonesia." Die Welt des Islams 38, no. 2 (1998): 192–219. http://dx.doi.org/10.1163/1570060981254813.

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Dissertations / Theses on the topic "Sufi Orders"

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Spellman, Kathryn Rosemary. "Religion, nation and identity : Iranians in London." Thesis, Birkbeck (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367944.

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Taffazoli, Parasto. "Khomeini and Sufism : Ayatollah Khomeini’s influence on the oppression against Sufi Orders in the Islamic Republic of Iran." Thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-106476.

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Since the 1979 Islamic revolution in Iran many Shia Sufi Orders, who are religious groups that exercise the mystical and spiritual elements of Shia Islam, have been forced to exile due to oppression from the government. The largest Sufi Order, The Nematollahi Soltan Alishahi Gonabadi are still in the country, but are oppressed by the Islamic regime; From an arson attack in central Tehran in 1980; The Iranian government being blamed to have imprisoned 11 members of the Soltan Alishahi Order for peaceful activities in 2013 (HRW, 2013); To the odd arrests and physical abuses of the Order’s members in March 2014. The oppression against this Sufi Order has thus been continuing in the Republic, although it is in contradiction to the written documentations that have been declared in the constitution. Ayatollah Khomeini’s view on Sufism may be a reason to why the Sufi Orders today are oppressed and not perceived as formal citizens of the Republic, since it is his ideology as the founding father and the Supreme Leader that is the map the Republic governs through. The definition of who is a formal citizen in Iran goes under Article 12, 13 and 41; where The Soltan Alishahi Order are members of the Twelver Shia Religion, can be understood as with regard to their treatment by the Iranian government, neither formal nor approved citizens in the eyes of Islamic Republic. A critical discourse analysis have been made from the 21 volume anthology of Khomeini’s speeches, messages, interviews, decrees, religious permissions and letters that are texts written by Khomeini himself. The contexts of the words ‘Sufi’, ‘Dervish’, ‘Gnostic’ and ‘Mystic’ have been the focal point, which are extended words of Sufism.From the result found, it is evident that Khomeini’s perception of Sufism could be a possible reason to why Sufi Orders are oppressed; the words ‘Sufi’ and members of Sufi Orders ‘Dervishes’ are negatively described by Khomeini, whilst ‘Gnostic’ and ‘Mystic’ is almost in every case associated with positive ways of approaching God and Islam. This linguistic distinction by Khomeini can therefore be based upon on a personal hostile stance against Sufism and Sufi Orders, which in turn outflows into the Islamic Republic and the Islamic government of Iran

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Bos, Matthijs Eduard Willem van den. "Mystic regimes an exploration of comparative social development and cultural performance : the Ṣafīʻalīšāhī and Solṭānʻalīšāhī-Neʻmatollāhī Sufi orders in the Pahlavi Dynasty and the Islamic Republic of Iran /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2000. http://dare.uva.nl/document/56292.

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Buckley, Robert J. "The Halveti-Jerrahi : a Sufi order in modern Turkey." Thesis, Durham University, 1992. http://etheses.dur.ac.uk/1175/.

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Rahma, Awalia. "Sufi order and resistance movement : the Sans̄ưiyya of Libya, 1911-1932." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30206.

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This thesis is a study of the Sanusiyya order, in which particular emphasis is placed on its role as a resistance movement. Based on a survey of the social, economic, religious and political activities of this sufi brotherhood and its involvement in the tribal system of the North Africa during the first three decades of this century, an attempt will be made to identify on the one hand the factors that contributed to the strength of its resistance to Italian invasion, and on the other, the elements that led to its failure. It is argued that its initial success in the resistance benefited from the network of the zawiyas where ikhwan from different tribes were integrated socially and economically in accordance with strong Islamic values. However, lack of military training and weapons, dependency on a prominent figure, competing ambitions within the Sanusi family and geographical distance ultimately weakened the resistance.

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Rahma, Awalia. "Sufi order and resistance movement, the San¢usiyya of Libya, 1911-1932." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64184.pdf.

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Santos, Delano de Jesus Silva. "O encontro de dois oceanos: a Ordem Sufi Chishti na Índia e o diálogo com as tradições do hinduísmo." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5544.

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A presente tese, desenvolvida a partir da perspectiva da mística comparada, analisa alguns elementos históricos, doutrinários e praxiológicos que proporcionam e favorecem o diálogo inter-religioso e inter-civilizacional entre o sufismo da Ordem Chishti na Índia e as tradições hindus. A pesquisa disserta sobre a presença inicial do islã na índia e a importância do sufismo persa para o diálogo com o hinduísmo. Procura-se demonstrar iniciativas de comunicação realizadas pelos primeiros sufis chishtis que se estabeleceram no subcontinente indiano que contribuíram para esse processo de interação. A pesquisa também trata de questões filosófico-teológicas da Ordem Chishti e suas práticas espirituais que servem como eixos de aproximação entre as duas tradições destacando a importância da religiosidade popular na forma de música (qawwãli) e espaços sagrados (dargãhs) que revelam o pluralismo da estrutura religiosa indiana. A tese aponta para um modelo não-ocidental de diálogo inter-religioso vivenciado por esses encontros entre as duas maiores religiões da Índia. Por um lado, esse intercâmbio espiritual entre hindus e muçulmanos é mediado pela mística islâmica, ou sufismo, e por outro pela tradição dos Upanisads. Um traço comum em ambas as tradições é a abertura dialógica e o compromisso com a dignidade humana.
The present thesis, developed from a comparative mysticism perspective, analyzes some historical, doctrinal and practical elements, which provide and favors the inter-religious and inter-civilizational dialogue between the Sufism of the Chishti Order in India and Hindu traditions. The research discusses the initial presence of Islam in India and the importance of Persian Sufism to the dialogue with Hinduism. It seeks to indicate some communicative initiatives taken by the first Sufi chishtis established in the Indian subcontinent who contributed to this process of interaction. The research also addresses philosophico-theological issues of the Chishti Order and its spiritual practices that serve as references for approximation between the two traditions highlighting the importance of popular religiosity in the form of music (qaw-wali) and sacred spaces (dargahs) revealing the pluralism of the Indian religious framework. The thesis points to a non-western model of inter-religious dialogue experienced through these encounters between the two major religious in India. On the one hand, this spiritual exchange between Hindus and Muslims is enriched by the Islamic mysticism, or Sufism, on the other hand by the Upanisadic tradition. A common feature to both traditions is their dialogic openness and commitment to human dignity.

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Zito, Alex M. "Prosperity and purpose, today and tomorrow: Shaykh Ahmadu Bamba and discourses of work and salvation in the Muridiyya Sufi order of Senegal." Thesis, Boston University, 2012. https://hdl.handle.net/2144/31633.

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Thesis (Ph.D.)--Boston University
This dissertation examines the role of local oral and written sources in understanding belief and practice among followers of the Muridiyya Sufi order of Senegal. To date, scholarship on Muridiyya has tended to look to political and economic dimensions of the movement to explain its historical emergence and continuity. Works which have taken into account the movement's pedagogy and values have often focused on their economic and political implications. The present work examines discourses generated by Murid voices, mainly in the local language ofWolof. It addresses several key issues surrounding Murid identities, including how Murids envision their relationship to the founder, Ahmadu Bamba Mba.kke, how they envision their individual roles within society, and how they historicize themselves. Chapter One frames the discussion within a larger context of local Islamic discourses in sub-Saharan Africa. It reviews Ajami literary traditions (African language sources written in modified Arabic script) from Islamized Africa to shed light on important local perspectives. Chapter Two presents the sources used in the study. These include Wolof Ajami texts (Wolofal), oral data, and Arabophone and Europhone sources. The first set includes poetry composed by authors close to the movement's founder, works by contemporary Murid scholars, and published compilations of oral traditions attributed to Ahmadu Bamba. The second set includes oral interviews and recordings of Murid historians, educators, and disciples: The last set of data includes official Murid hagiographies, Bamba's own devotional poetry, and Western scholarly sources. The remaining chapters provide an analysis of these internal sources. They examine prominent themes as they appear through subjects such as history, education, ethics, the role of spiritual guides, and Bamba's sainthood in Murid discourses. The data presented offer a new perspective, grounded in local narratives, of this dynamic West African Sufi movement. The study presents several key fmdings. First, the analysis ties Murid knowledge systems to both local historical and cultural contexts, and to wider traditions of Islamic mysticism. Second, it demonstrates the marginal role assigned to colonial authority in Murid internal narratives. Finally, it uncovers the continuing overt and mystical significance of Bamba's work in the lives of his followers.

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Salmassian, Leyla. "Spirituality and Art Therapy: The Practice of Sufi Zikr, Sufi Meditation Tamarkoz and Art-Making From an Art Therapist’s Lens." Digital Commons at Loyola Marymount University and Loyola Law School, 2017. https://digitalcommons.lmu.edu/etd/298.

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This research examines the effects of a daily, ritualistic, intentional practice of Sufi meditation Tamarzok, Sufi Zikr and art making in the life of a female art therapist graduate student, in a transitional professional and developmental stage of life. The general psychology and art therapy literature were examined to look at contemporary understanding in the integration of spirituality and art in mental health. A lack of information in the art therapy literature prompted the interest in the development of this study to respond to this inquiry. This art-centered research informed by a heuristic, phenomenological, dialectical inquiry of self-examination, encompassed the practice of Sufi Zikr and Sufi meditation Tamarkoz as understood from the perspective of the Sufi Order Maktab Tarighat Oveyssi Shahmaghsoudi School of Islamic Sufism, followed by art making as a way of documenting and contextualizing the qualities of the internal and external emotional landscapes to uncover themes and broaden self-knowledge in the support and enhancement of growth and well-being. The data was analyzed by looking at emergent themes. Conclusions drawn aligned the combined practices of art making and spirituality to that of a relational home where the Self and all parts of the psyche can coexist and contextualized for meanings to emerge and healing to take place. The findings of this inquiry were in overall alignment with the reviewed art therapy literature; gaps in the reviewed literature were noted in the exploration of the somatic component of the practice of art making as it relates to healing. Further research is warranted to expand and explore the data and the uncovered areas.

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Sedgwick, Mark J. "The heirs of Ahmad Ibn Idris : the spread and normalization of a Sufi order : 1799-1996 /." Bergen : Universitetet i Bergen, 1998. http://catalogue.bnf.fr/ark:/12148/cb375897390.

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Books on the topic "Sufi Orders"

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The Sufi orders in Islam. New York: Oxford University Press, 1998.

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Puslitbang Lektur dan Khazanah Keagamaan (Indonesia). Muʻtabara ṭarīqas (notable sufi orders) in Indonesian Islam. [Jakarta]: Kementerian Agama RI, Badan Litbang dan Diklat, Puslitbang Lektur dan Khazanah Keagamaan, 2011.

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Some aspects of the principal Sufi orders in India. Dhaka: Islamic Foundation Bangladesh, 1985.

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Abun-Nasr, Jamil M. Muslim communities of grace: The Sufi brotherhoods in Islamic religious life. London: Hurst & Company, 2007.

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Jong, F. de. Sufi orders in Ottoman and post-Ottoman Egypt and the Middle East: Collected studies. Istanbul: Isis Press, 2000.

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Doğanay, Eraslan. Anadolu'da yaşayan dergahlar: Sivas, Samsun, Amasya, Tokat, Çorum, Yozgat çevresi dergahları ve tekkeleri. Cağaloğlu, İst. [i.e. İstanbul]: Can Yayınları, 2000.

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Doğu-batı sentezinde bir Paşa-Şeyh-Maarif ailesi: Morevîler. İstanbul: Kaknüs Yayınları, 2011.

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Draper, I. K. B. A case study of a Sufi order in Britain. Birmingham: University of Birmingham, 1985.

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Mir Saiyid Ali Hamadani and Kubraviya Sufi order in Kashmir. New Delhi: Kanikshka Publishers, Distributors, 2003.

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Rasool, Md Gholam. Chishti-Nizami sufi order of Bengal: Till mid 15th century and its socio-religious contribution. Delhi, India: Idarah-i Adabiyat-i Delli, 1990.

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Book chapters on the topic "Sufi Orders"

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Ridgeon, Lloyd. "Sufi orders in the medieval period." In Routledge Handbook on Sufism, 203–16. New York: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315175348-17.

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Fajrie Alatas, Ismail. "2. A Ḥadramī Sufi Tradition in the Indonesian Archipelago." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn, 20–47. Honolulu: University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-003.

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Muedini, Fait. "Appealing to Sufi Orders and Shrines: The Case of Government Sufi Advocacy in Pakistan." In Sponsoring Sufism, 97–123. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137521071_5.

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Van Bruinessen, Martin. "6. Sufi “Orders” in Southeast Asia: From Private Devotions to Social Network and Corporate Action." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn, 125–52. Honolulu: University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-007.

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Florida, Nancy K. "7. Shaṭṭāriyya Sufi Scents: The Literary World of the Surakarta Palace in Nineteenth-Century Java." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn, 153–84. Honolulu: University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-008.

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Ernst, Carl W., and Bruce B. Lawrence. "What is a Sufi Order?" In Sufi Martyrs of Love, 11–26. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1007/978-1-137-09581-7_2.

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Rozehnal, Robert. "Introduction: Mapping the Chishti Sabiri Sufi Order." In Islamic Sufism Unbound, 1–17. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-0-230-60572-5_1.

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Rosowsky, Andrey. "10. Virtual Allegiance: Online ‘Bayʿah’ Practices within a Worldwide Sufi Order." In Faith and Language Practices in Digital Spaces, edited by Andrey Rosowsky, 209–34. Bristol, Blue Ridge Summit: Multilingual Matters, 2017. http://dx.doi.org/10.21832/9781783099283-014.

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Blackburn, Anne M., and R. Michael Feener. "1. Sufis and Saṅgha in Motion: Toward a Comparative Study of Religious Orders and Networks in Southern Asia." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn, 1–19. Honolulu: University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-002.

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Getoš Kalac, Anna-Maria. "Criminological Violence Research in the Balkans: Context and Setting." In Violence in the Balkans, 23–34. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74494-6_3.

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AbstractThe Balkans may very well be considered a criminological space sui generis. As a whole, the region shares more common traits internally than it does externally towards its European context. Therefore, it is necessary to explain the region’s particularities, as relevant for understanding (lethal) violence and criminological research more generally speaking. The purpose of this chapter is to embed the BHS and its key findings in their Balkan-specific historical, religious, legal, and criminal justice context, while providing insights into the region’s criminological research setting. After having read through this chapter, one should be able to understand not only the challenges but also the benefits of conducting criminological research in the Balkans. One should thus be able to mentally explore the region as a kind of criminologically uncharted territory in order to map its full potential for the further study of crime and harmful behavior – both, with regard to homicide research and countless other criminological topics. Doing empirical research in and on the Balkans is in practice extremely challenging and exhausting, as we shall see, but at the same time proves to be tremendously rewarding, especially if one considers research to be an adventure and oneself a discoverer.

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Conference papers on the topic "Sufi Orders"

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Wirajaya, Asep Yudha, Bani Sudardi, Istadiyantha, and Warto. "Representation of the Communication Strategy for the Da’wah of the Sufi Order in Syair Nasihat as an Effort to Strengthen National Unity." In 6th International Conference on Social and Political Sciences (ICOSAPS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201219.010.

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Lynch, Peter. "Growth Rules: Quasi-Historical Development of Urban Districts." In 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.48.

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Our research asks how laws could guide the development of an urban district, without reference to a pre-established street plan, zoning plan, or property subdivision. Could urban development be regulated as a self-organizing system, where a succession of local events, constrained by simple rules, resolves the large-scale structure? We believe that an incremental planning process could help give new districts a sense of particularity, space and order- a sense of place sui generis, which seems missing from so much postwar urban development.

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