Hasil Pencarian  ::  Simpan CSV :: Kembali

"Vast public attention has been devoted to the politics of Muslim societies, much of it prompted – and distorted – by the rise of radical Islamism, and there has been a corresponding and voluminous academic literature on the subject. A central debate centres on whether ‘Islam’ is a formative factor or not and, if it is, how is it determining. A prevalent view is that Muslim politics stems, as does all politics, from structural factors such as institutional development, political economy, and social stratification, among others. Islam is often seen in instrumental terms as facilitating or indeed hindering the drive for and wielding of power and influence in public life. While these contextual factors are undeniably relevant, basic values and norms are also consequential and often motivational. Political culture, which has fallen out of favour in contemporary social science, thus has a role to play. Muslim traditions and symbols can have societal impact, even as their meanings, and control over them, may be debated. The Covid-19 pandemic provides examples of how the political process can be affected by Islam-shaped perspectives as seen in different interpretations of what is religiously permissible and reactions to state control. ‘Muslim politics’ is a kind of politics that builds on culturally specific normative orders that are self-consciously expressed by various agents who presume to speak for Islam, but whose authority and modes of influence may be, and often are, contested. The concept of ‘Muslim politics’ is a window through which observers of Muslim societies can supplement understanding of collective action by an appreciation for the meanings that people attach to it."

"Buku ini menjelaskan mengenai pendekatan yang digunakan muslim mengenai politik"

"Out of 50 Muslim-majority countries around the world, only six are electoral democracies. This problem has multiple material and ideational causes. This essay focuses on one ideational factor: the dominant method of Islamic law. The essay explains how this method became dominant after the eleventh century and why it causes the incompatibility between sharia (Islamic law) and democracy. The essay suggests further research to be published in Muslim Politics Review and other journals about how to develop alternative Islamic legal methods, which would be open to rationalism and empirical observations."

"`In this sparkling new book, Philippa Williams describes in rich detail the social practices binding Hindus and Muslims together in the Indian city of Varanasi. Williams not only challenges received wisdom on religious communal relations in India but also demonstrates the crucial importance of examining the social reproduction of everyday peace. A tour de force.' Craig Jeffrey, Professor of Development Geography, University of Oxford, UK --`Philippa Williams' new book is in the best tradition of interdisciplinary and critical work on peace. Research and theory about peacemaking and peacebuilding has historically shifted from dealing with interstate war to how peace is configured through everyday social relations. Work on the latter approach is becoming increasingly sophisticated and interdisciplinary. It often draws upon examples now becoming visible because of more sophisticated methodologies and theory from across the world, and as opposed to the Eurocentric exemplars commonly used in political science. Williams' study pioneers new understandings of the spatial and social production of peace especially in subaltern frameworks such as some of India's Muslim communities.' Oliver Richmond, Professor of International Relations, Peace &​ Conflict Studies, University of Manchester, UK --Providing important insights into political geography the politics of peace, and South Asian studies, this book explores everyday peace in north India as it is experienced by Muslims living and working alongside Hindus. Based on over 14 months of qualitative and archival research in the regional city of Varanasi in Uttar Pradesh, it looks specifically at the everyday experiences and perspectives of the Muslim community to see how peace is socially and spatially produced. The author challenges normative understandings of Hindu--Muslim relations as relentlessly violent, and instead demonstrates the ways in which Muslims are orientated towards securing and maintaining peace within India's secular state. In doing so, she dispels the notion of peace as a romantic endpoint occurring only after violence and political maneuverings. --The author also examines the ways in which geographical concepts such as space, place, and scale can inform and problematize understandings of peace. She applies a critical eye to understanding how practices of peace and nonviolence are themselves inherently political, and play out through different spatial and material geographies. Filled with examples and case studies from the individual to the national level, this study uses the lens of geography to redefine the politics of peace and concepts of citizenship, agency, secular politics, and democracy. --Book Jacket."

"The behavioural approach to Muslim politics in academic literature is a recent development. The approach emerged only in the early twenty-first century, largely as most Muslim-majority nations have been autocracies constraining the freedom of speech required to study political attitudes and behaviour. Many behaviourally driven studies have examined dimensions of Islam as predictors of political attitudes and behaviorr. These include religious affiliation, religiosity, and religious political orientation. While democracy is rare in Muslim majority nations, at the individual level, Muslim religious affiliation and religiosity only partially predict political attitudes and behaviour. Taking an expansive measure of Islamism or Islamic ideology helps us understand this, as it potentially predicts the absence of liberal democracy in Muslim countries. To do this successfully, however, more realistic external validity is required. Scholars still often define and measure Islamism differently, therefore a more standardised measure is required for comparative study."

"This article seeks to study Muslim political activism in Cambodia, a predominantly Buddhist-Monarch state in mainland Southeast Asia that is often considered a semi-authoritarian regime. Cambodia’s Muslim community constitutes a minority. However, they have actively participated in formal politics, aligning themselves with both the ruling and opposition parties. This engagement has culminated in several Muslim individuals sit in political positions within the government. Additionally, high-ranking Muslims have cultivated close ties with government authorities and the monarchy. This article is grounded in fieldwork conducted during 2017-2018, complemented by up-to-date information obtained from desk research and online interviews with research subjects. This article argues that the current wave of Muslim political activism in Cambodia can be seen as a continuation of the historical patron-client relationship between Muslims and local rulers. In contemporary times, this relationship has evolved, manifesting as patterns of clientelism, with Muslims positioned within the political framework of Cambodia’s ruling party. In this context, Muslims receive protection and are ensured access to political participation. Moreover, this article emphasises the role of connections to the global Muslim world as a significant political asset, enabling Cambodian Muslims to exert a considerable influence on the nation's political landscape."

""In contrast to many books on Islam that focus on political rhetoric and activism, this book explores Islam's extraordinarily rich cultural and artistic diversity, showing how sound, music and bodily performance offer a window onto the subtleties and humanity of Islamic religious experience. Through a wide range of case studies from West Asia, South Asia and North Africa and their diasporas - including studies of Sufi chanting in Egypt and Morocco, dance in Afghanistan, and "Muslim punk" on-line - the book demonstrates how Islam should not be conceived of as being monolithic or monocultural, how there is a large disagreement within Islam as to how music and performance should be approached, such disagreements being closely related to debates about orthodoxy, secularism, and moderate and fundamental Islam, and how important cultural activities have been, and continue to be, for the formation of Muslim identity. "--"