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Is Islam Compatible with Democracy
Carmen A. Abubakar
Kasarinlan : Philippine Journal of Third World Studies , 1996,
Abstract: After the transition to democracy of socialist states in Eastern Europe and other authoritarian states in Asia and Latin America, which captured worldwide attention, the lenses now shift to Muslim states. Perceived as inherently authoritarian, Muslim societies invite criticism from the West as being incapable with democracy. In turn, the Muslims, though recognizing the precepts of democracy, question the validity of Western orthodoxy by challenging the exacting, secular model of democracy. They argue that the term “democracy” has been arbitrarily, as authoritarian and socialist states alike appropriate it their own designs. Moreover, they of the view that there is as yet no universally accepted and encompassing definition of democracy. In the final analysis, if the leaders, the people, and ultimately the state remain true to Islamic ideal, democracy would most likely have the same resonance in Muslim societies as elsewhere in the world.
ISLAM IN PROVINCIAL INDONESIA: Middle Class, Lifestyle, and Democracy  [cached]
Noorhaidi Hasan
Al-Jami'ah : Journal of Islamic Studies , 2011,
Abstract: Islamic symbols have flourished in the public spaces of Indonesian provincial towns after Suharto. This phenomenon has occurred in parallel with the significant shifts in the social, economic and political fields, which is tied to the mounting impact of Islamization, social mobility, economic growth, and democratization occurring among town people. It is as if we see a parallel move between Islamization, modernization, globalization and democratization. Key concepts associated with these trends are appropriated with those rooted in tradition and local culture to inform the whole dynamics of Indonesian provincial towns today. The key player in this process is the new middle class, who look to Islam for inspiration both to claim distinction and social status and to legitimize their consumptive lifestyle. They are newly pious who act as active negotiators between the global and the local as well as the cosmopolitan centre and the hinterland. They also play a pivotal role as an agency that liberalizes religion from its traditionally subservient, passive and docile posture by turning it into a source of moral legitimacy and distinction to represent a modern form of life. Given its intimate relationship with locality, tradition, modernity as well as globalization, Islam has increasingly assumed a greater importance for local politics. Political elites have used Islamic symbols for the instrumental purpose of extending their political legitimacy and mobilizing constituency support, in a political environment of open competition and increased public participation in decision making. In this process religious symbols have irrefutably been distanced from their religious moorings and narrow, Islamist understandings, in favor of pragmatic political purposes. Keywords: Islamic symbols, middle class, globalization, lifestyle, local politics
Democracy in Islam: comparative study of Muhammad Abid al -Jabiri and Abdolkarim Soroush’s thoughts
Happy Susanto
Indonesian Journal of Islam and Muslim Societies , 2011,
Abstract: Using analytic and interpretative approaches, this research compares al-Jabiri and Soroush’s thoughts about democracy in Islam. T o assess Islam’ s compatibility with democracy , this thesis will analyze the issues of authority , sharia, and freedom according to the two scholars. Al-Jabiri and Soroush agree that the concept of authority in Islam cannot be interpreted simply as God’s sovereignty, but it also concerns human rights and sovereignty . A leader put justice as his/her central concern in practicing policies for citizens. T o pursue this hope, they also propose that sharia should be reinterpreted in order to be harmonizing in accordance changing circumstances and time. Al-Jabiri has different understanding with Soroush about the relationship between religion and state. Al- Jabiri sees that Muslims are free to choose democracy as their political life. He doesn’t agree the integration of religion and state. In this case, he doesn’t agree the implementation of sharia in the state. Meanwhile Soroush sees that religion has an important role in the state, so that he agrees the implementation of sharia because according to him it supports the political process of the state.
BIOéTICA Y EL ISLAM
Karmy Bolton,Rodrigo;
Acta bioethica , 2010, DOI: 10.4067/S1726-569X2010000100004
Abstract: this article brings up islam perspective towards life. islam is not presented as an "illustrated" religion and vanguard of european "rational" history, nor, by defect, as an "assault" towards the contemporary liberal values of tolerance and democracy. rather, it is considered in relation to bioethics, in which the questioni ng about the problem of technology is fundamental. is it of interest to situate islam as a specific "anthropotechnia", that is as a gathering of forces that makes possible the "transformation of human animal into man". an "anthropotecnia" perspective means to reflect in the forces which, in islam, make possible human governing.
The End of Political Islam? A Comparative Analysis of Religious Parties in the Muslim Democracy of Indonesia
Kikue Hamayotsu
Journal of Current Southeast Asian Affairs , 2011,
Abstract: Why do some religious parties survive after adopting a moderate ideological outlook while others do not? The rise and fall of religious parties since the onset of democratic transition in Indonesia has set off an intriguing debate over the role and future of political Islam in electoral politics. This article seeks to explain the diverging – and unexpected – trajectories of the two most prominent religious parties, the National Awakening Party (PKB) and Justice Prosperous Party (PKS) through a close examination of the case of PKB. It emphasizes organizational qualities to advance two claims. First, the decline of the moderate PKB is the result of the permeation of personality-based clientelistic and ascriptive relations as well as lack of party institutionalization. Political survival of the puritanical Islamist PKS, on the other hand, is explained by organizational cohesion achieved through party institutionalization. Second, a disciplined party structure has allowed PKS elites to achieve controversial ideological adjustments. In short, a moderate centralist religious ideology or outlook alone is not sufficient to achieve political survival in the competitive environment of electoral and religious politics.
Islam et mondialisation  [cached]
Yadh Ben Achour
Scienza & Politica : per una Storia delle Dottrine , 2008, DOI: 10.6092/issn.1825-9618/2781
Abstract: Islam et mondialisation
Islam and Media  [cached]
Mohd. Shuhaimi Bin Haji Ishak,Sohirin Mohammad Solihin
Asian Social Science , 2012, DOI: 10.5539/ass.v8n7p263
Abstract: The most important roles of the media are agenda-setting and representation. The media, particularly from the West, seems to feature Islam constantly in the negative light. The portrayal of the negative image of Islam takes place by constructing an image of Islam with terrorism, violence, extremism and antipathy to the West. A more recent phenomenon of Western media towards Islam is the fanning of ‘Islamophobia’ a form of concerted efforts directed to frighten the world of the hostility and enmity imposed by Islam. The Muslim world needs to respond to such striking negative representation of Islam. Contrary to what is generally perceived by the West, Islam in its real essence means ‘submission’ and ‘peace,’ a religion that calls for resignation to Allah and promotes and defends peace in the person. As much as the media can disrepute the general Muslim population and Islam, it can also restore and further inform the public of the true image of the religion. Thus, the primary aim of this paper is to explore the utilization of a variety of media to disseminate information and news to Muslims as well as non-Muslims on the true teachings of Islam. Through the media, the proper propagation and understanding of Islam can be enhanced by highlighting the universal values of the teachings of Islam. The media is a very important tool for effective communication and dissemination about Islam which the Muslim world could utilize.
Political Islam and Democratic Change in Indonesia  [cached]
Paul J. Carnegie
Asian Social Science , 2009, DOI: 10.5539/ass.v4n11p3
Abstract: In the late 1990s Indonesia, the world’s most populous Muslim nation, transitioned to democracy amidst concerns over Islamist ascendancy. Yet, a decade later and Indonesia accommodates a diversity of Islamic political expression. The following article considers the clues to this accommodation. It examines the relationship between political Islam and democratisation and its possible future trajectory in Indonesia.
Moderenisasi Islam  [cached]
Mukaddimah Editor
Mukaddimah : Jurnal Studi Islam , 2012,
Abstract: Modernisasi Islam menjadi tema kajian yang semakin menarik banyak kalangan akademisi dan menjadi satu desk kajian akademik tersendiri. Islam diidentikkan sebagai agama yang memiliki ciri khas yang unik, dibanding agama lainnya. Dalam persoalan dokriner, Islam menyediakan seperangkat aturan, tidak saja terkait etika agama, tapi juga aturan hukum seperti dijelaskan melalui istilah “syariah.” Pada sisi berbeda, ilmuwan kontemporer mengkritik “European centrism model for development” yang mengadaikan jalan tunggal menuju kemajuan. Dalam diskusi ini, seorang sosiolog berkebangsaan Israel, pada tahun 2000, menyuguhkan konsep “multiple modernities.” Melalui perspektif ini, moderenitas merupakan terminologi yang netral dan setiap peradaban/agama memiliki jalannya sendiri untuk menjadi “modern.”
Badran and Feminism in Islam  [PDF]
Zehra Y?lmaz
Fe Dergi : Feminist Ele?tiri , 2011,
Abstract: A book analysis of "Feminism in Islam" written by Margot Badran
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