scholarly journals Introduction: The “Clash of Civilizations” and Relations between the West and the Muslim World

2019 ◽  
Vol 17 (1) ◽  
pp. 1-10 ◽  
Author(s):  
Jeffrey Haynes
Keyword(s):  
Muslim World ◽  
Clash Of Civilizations ◽  
The West

scholarly journals POPE BENEDICT XVI AND THE REGENSBURG LECTURE: THE REPRESENTATION OF ISLAM AND THE “CLASH OF CIVILIZATIONS” IN THE ITALIAN MEDIA

2011 ◽  
Vol 5 (2) ◽  
pp. 215-232
Author(s):  
Martina Ambrosini
Keyword(s):  
Catholic Church ◽  
Muslim World ◽  
Right Wing ◽  
Clash Of Civilizations ◽  
The West ◽  
Holy See ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
Muslim Communities ◽  
The Relationship

As those of other Western countries, Italian media often employ the term “clash of civilisation” [conflitto di civiltà] to refer to the relationship between “Islam” and the “West”. The Muslim world is simplistically described, and perceived, as a monolithic reality. Its representation by media ranges from that of an irrational to that of an intolerant religion. The expression “clash of civilization” was especially used in September 2006, after the Pope’s lectio magistralis at Regensburg University caused vigorous protests to take place in the Muslim world. Benedict XVI seemed to present the Christian God as the only rational divinity, and Islam as an irrational religion. After international Muslim communities asked for an official apology, the Pope held a meeting with the ambassadors from Islamic States to the Holy See, and the representatives of the Italian Muslim communities, to explain his words. This paper analyzes the way in which this event was presented by the Italian media – including right-wing, mainstream and Catholic media - with the aim of understanding the official reaction of the Vatican (as reported by the Osservatore Romano), the Italian Catholic Church (as reported by Avvenire), and the Italian public opinion

Untying the Mystique of an Islamic Threat: Western Imageries, the Clash of Civilizations, and a Search for Ontological Security

2018 ◽  
Vol 22 (1) ◽  
pp. 1-21
Author(s):  
Sanjeev Kumar H.M.
Keyword(s):  
Muslim World ◽  
Ontological Security ◽  
Clash Of Civilizations ◽  
The West

This article begins by arguing that a motivation to tarnish Islam as a religion has framed the foundations of Western imagery of the Muslim world. It consists of a negative cultural portrait that depicts Islam as a threat to the ontological security of the West. Such a representation is centered around an epistemic conviction that Islam and violence are inextricably intertwined with each other because the religion is still sedimented in medieval barbarism and as a civilization, it is yet to graduate out of the syndrome of dogmatic mono-cultural assertiveness and a retrograding sense of conservative obstinacy. In accordance to this, Islam emerges as an enemy of the modernized West that represents liberal cosmopolitanism and multicultural accommodation. Based on this, the article examines as to how such an epistemic conviction gets envisioned in the Islamophobic narratives of Samuel P. Huntington, Bernard Lewis, and their subsequent re-invocations that aim to problematize Islam as the ultimate nemesis of the West.

scholarly journals Islam og demokrati

2004 ◽  
Author(s):  
Peter Steensgaard Paludan
Keyword(s):  
Human Rights ◽  
Muslim World ◽  
Western World ◽  
Clash Of Civilizations ◽  
World Value Survey ◽  
International Human Rights ◽  
The West ◽  
Asian Values ◽  
International Human ◽  
Opposition Group

This study - "Islam and Democracy. A Critique of a Central Aspect of Samuel Huntington's Theory about The Clash of Civilizations" - is testing Huntington's argument that a decisive cause of the supposed clash of Western and Muslim culture in the period after the Cold War is the attempt to the West to export democracy and human rights to non-Western countries. Huntington sees the construction of socalled "Asian values" as a genuine expression of authentic "Asian" culture and the negative views in conservative of Islamist circles in the Muslim world of (some of) the international human rights as products of Western culture and therefore not valid in the Muslim world likewise as expressions of Muslim majority culture. The article points out that hte "Asian values" are a political construction that aims at rejecting critique from outside and inside of the violations by certain Muslim human righs schemes, the Universal Islamic Declaration of Human Rights and the Cairo Declaration, have to be understood as expressions of a conservative or Islamist interpretation of Islam. The quest for an international recognition of them as a genuine Islamic alternataive to the international human rights has the same purpose as the "Asian values". Next, the article examines the results of the World Value Survey in the Islamic workd. A major part of the Muslim populations has been surveyed. The results demonstrate that the average support of democracy - the democratic idea as well as the capability of democratic governance to solve democracy - is as high as it is in the West. The majority of the Muslim populations clearly want democracy in the own states. The main factor behind this openness towards democratic ideas seems to be raising levels of standards of living. Finally, the article points to the fact that the Islamist circles today seem to be somewhat weakened. But they are still the most well-organized political opposition group and therefore able to create problems in Middle East societies where liberalizations are initiated. Some Islamists, however, e.g. in Egypt and in particular in Turkey, have adapted democratic ideas. On this background the author rejects Huntington's idea of a clash between the Islamic and Western world due to basic disagreement on human rights and democracy. Most modern Muslims apparently live with a Muslim piety combined with wishes for democracy in their own countries.

NENHUM “CHOQUE DAS CIVILIZAÇÕES”: UMA ANÁLISE DAS GEOGRAFIAS IMAGINATIVAS NA MÍDIA IMPRESSA ÁRABE APÓS OS ATENTADOS DE 11 DE SETEMBRO DE 2001

GEOgraphia ◽  
2018 ◽  
Vol 19 (41) ◽  
pp. 86
Author(s):  
Shadia Husseini de Araújo
Keyword(s):  
Print Media ◽  
Media Framing ◽  
Critical Geopolitics ◽  
Clash Of Civilizations ◽  
The West ◽  
Arab Media ◽  
Islamic World ◽  
Post Colonial ◽  
Imaginative Geographies ◽  
Il Y A

Resumo: Enquanto existem muitos estudos sobre a reprodução da teoria do “choque das civilizações” e do “mundo islâmico” como o “outro” do Ocidente em mídias ocidentais após os atentados de 11 de setembro de 2001, são extremamente escassos aqueles que analisam a presença dessa teoria nas mídias árabes. Quais são os discursos geopolíticos (re)produzidos nessas mídias com o objetivo de enquadrar e explicar os atentados? Qual é o papel da teoria do “choque das civilizações” e das representações do Ocidente que se manifestam nesse contexto? Este artigo procura responder essas perguntas a partir de uma perspectiva da geopolítica crítica, valendo-se do conceito de “geografias imaginativas”. Os principais jornais transnacionais árabes, al-Hayat, al-Quds al-Arabi e Asharq Al-Awsat, constituem o exemplo empírico. Este artigo mostra que a teoria do “choque das civilizações” – por sua vez duplamente assentada em regionalizações geográficas tradicionais e em uma construção binária entre Ocidente e mundo islâmico – é rejeitada nos jornais analisados. Em vez de se apoiar nessa teoria, os acontecimentos de 11 de setembro de 2001 e os atentados terroristas nos anos seguintes, bem como as geografias imaginativas do Ocidente reproduzidas nesse contexto, são enquadrados e formados por meio de um discurso multifacetado e profundamente pós-colonial. Palavras-chave: Geografias imaginativas. Geopolítica crítica. Mídia impressa árabe. Crítica pós-colonial. NO “CLASH OF CIVILIZATIONS”: AN ANALYSIS OF IMAGINATIVE GEOGRAPHIES IN ARAB PRINT MEDIA AFTER 9/11 Abstract: While many studies analyse the reproduction of the “clash of civilizations” theory and the “Islamic world” as the West’s “other” in Western media after 9/11, there are only few works dedicated to Arab media. What are the geopolitical discourses (re)produced in Arab media framing and explaining the attacks? What is the role of the “clash of civilizations” theory and the representations of the West in this context? This paper addresses these questions from the perspective of critical geopolitics using the concept of “imaginative geographies”. The transnational Arab newspapers al-Hayat, al-Quds al-Arabi e Asharq Al-Awsat serve as the empirical example. I argue that the theory of the “clash of civilizations” – which is based on traditional geographical regionalisations and a binary construction between the West and the Islamic world – is rejected in the analysed newspapers. Instead, 9/11 and other terrorist attacks in the subsequent years as well as the imaginative geographies of the West reproduced in this context are based on a multifaceted and profoundly post-colonial discourse. Keywords: Imaginative Geographies. Critical Geopolitics. Arab Print Media. Postcolonial Critique. AUCUN “CHOC DES CIVILISATIONS”: UNE ANALYSE DES GEOGRAPHIES IMAGINAIRES DANS LES MEDIAS ARABES IMPRIMES APRES LES ATTENTATS DU 11 SEPTEMBRE 2001 Resumé: Bien que de nombreuses études analysent la reproduction de la théorie du “choc des civilisations” et du “monde islamique” comme “l’autre” de l’Occident dans les médias occidentaux après les attentats du 11 septembre 2001, il y a peu de travaux consacrés aux médias arabes. Quels sont les discours géopolitiques (re)produits dans ces médias pour contextualiser et expliquer les attaques ? Quels sont les rôles de la théorie du “choc des civilisations” et de la représentation de l’Occident dans ce contexte ? Cet article tente de répondre à ces questions dans une perspective de géopolitique critique, en utilisant le concept de “géographies imaginaires”. Les principaux journaux transnationaux arabes, al-Hayat, al-Quds al-Arabi e Asharq Al-Awsat sont le matériau de l’enquête. Cet article montre que la théorie du “choc des civilisations” – elle-même basée sur les régionalisations géographiques traditionnelles et la construction opposant Occident et monde islamique – est rejetée dans les journaux analysés. Au lieu de cela, les événements du 11 septembre 2001 comme les attentats terroristes des années suivantes, ainsi que les géographies imaginaires de l’Occident reproduites dans ce contexte, sont façonnés par un discours à multiples facettes, profondément post-colonial. Mots-clés: Géographies Imaginaires. Géopolitique Critique. Médias Imprimés Arabes. Critique Postcoloniale.

Religious Freedom in Islam

2019 ◽  
Author(s):  
Daniel Philpott
Keyword(s):  
Religious Freedom ◽  
Muslim World ◽  
Human Right ◽  
The West ◽  
Empirical Examination ◽  
Public Controversy ◽  
Arab Uprisings ◽  
Islamic Tradition ◽  
The World ◽  
Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

Islamic International Relations Towards a Theoretical Framework

2015 ◽  
Vol 1 ◽  
Author(s):  
Gubara Hassan
Keyword(s):  
Social Sciences ◽  
International Relations ◽  
Modern Society ◽  
Theoretical Framework ◽  
World Politics ◽  
Muslim World ◽  
The West ◽  
The Past ◽  
Alternative Approach ◽  
The World

The Western originators of the multi-disciplinary social sciences and their successors, including most major Western social intellectuals, excluded religion as an explanation for the world and its affairs. They held that religion had no role to play in modern society or in rational elucidations for the way world politics or/and relations work. Expectedly, they also focused most of their studies on the West, where religion’s effect was least apparent and argued that its influence in the non-West was a primitive residue that would vanish with its modernization, the Muslim world in particular. Paradoxically, modernity has caused a resurgence or a revival of religion, including Islam. As an alternative approach to this Western-centric stance and while focusing on Islam, the paper argues that religion is not a thing of the past and that Islam has its visions of international relations between Muslim and non-Muslim states or abodes: peace, war, truce or treaty, and preaching (da’wah).

scholarly journals Membangun Dialog Peradaban

2017 ◽  
Vol 3 (1) ◽  
pp. 49-66
Author(s):  
Zaprulkhan Zaprulkhan
Keyword(s):  
National Interest ◽  
Western Civilization ◽  
Clash Of Civilizations ◽  
The West ◽  
End Of History ◽  
Francis Fukuyama ◽  
Ibn Rushd ◽  
The World ◽  
The End Of History ◽  
Clash Of Civilisations

Abstract: In 1989 Francis Fukuyama with his article The End of History? In the journal The National Interest revolves a speculative thesis that after the West conquered its ideological rival, hereditary monarchy, fascism and communism, the constellation of the world of international politics reached a remarkable consensus to liberal democracy. A few years later, Samuel P. Huntington came up with a more provocative thesis that ideological-based war would be a civilization-based war in his article, The Clash of Civilizations? In the journal Foreign Affairs. It reveals that in the future the world will be shaped by interactions among the seven or eight major civilizations of Western civilization: Confucius, Japan, Islam, Hinduism, Orthodox Slavs, Latin America and possibly Africa. Huntington directed the West to pay particular attention to Islam, for Islam is the only civilization with great potential to shake Western civilization. Departing from the above hypotheses, this paper will specifically discuss the bias of Fukuyama and Huntington's thesis on Islam, and how its solution to build a dialogue of civilization by taking the paradigm of dialogue from Ibn Rushd and Raghib As-Sirjani. Abstrak: Pada tahun 1989 Francis Fukuyama dengan artikelnya The End of History? Dalam jurnal The National Interest revolusioner tesis spekulatif bahwa setelah Barat telah menaklukkan lawan-lawan ideologisnya, monarki herediter, fasisme dan komunisme, konstelasi politik internasional mencapai konsensus yang luar biasa untuk demokrasi liberal. Beberapa tahun kemudian, Samuel P. Huntington muncul dengan tesis yang lebih provokatif bahwa perang berbasis ideologis akan menjadi perang berbasis peradaban dalam artikelnya, The Clash of Civilisations? Dalam jurnal Luar Negeri. Ini mengungkapkan bahwa di masa depan akan dibentuk oleh interaksi antara tujuh atau delapan peradaban utama peradaban Barat: Konfusius, Jepang, Islam, Hindu, Slavia Ortodoks, Amerika Latin dan mungkin Afrika. Perhatian Huntington pada Islam adalah potensi terpenting untuk mengguncang peradaban Barat. Berangkat dari hipotesis di atas, makalah ini akan secara khusus membahas bias tesis Fukuyama dan Huntington tentang Islam, dan bagaimana mereka akan mengambil paradigma dialog dari Ibn Rushd dan Raghib As-Sirjani.

scholarly journals Beyond the “Conflict” Paradigm

2016 ◽  
Vol 33 (2) ◽  
pp. 90-101
Author(s):  
Aziz Douai
Keyword(s):  
Media Coverage ◽  
Culture Media ◽  
The Other ◽  
Western World ◽  
Clash Of Civilizations ◽  
The West ◽  
Mainstream Media ◽  
Power Game ◽  
Nuanced Understanding ◽  
Zero Sum

Western-Muslim relations have experienced long periods of peaceful coexistence,fruitful co-operation, and close interactions that have enriched both civilizations.And yet an alien observer of our mainstream media could be forgivenfor concluding that “Islam” and the “West” can never co-exist in peace becausethey seem to have nothing in common. In fact, the intermittent violence interruptingthese long peaceful interactions – from the Crusades to the “War onTerror” – has constituted the core of most mainstream media coverage and“scholarship” purporting to “study” and “explain” these relations.In a zero-sum power game, these dominant frameworks emphasize thatsuch a “clash” is inevitable. Samuel Huntington’s “Clash of Civilizations”theory has become the best known articulation and deployment of “conflict”as an “explanatory” framework for understanding current and past Muslim-West interactions. Simply put, existential, cultural, and religious chasmshave put the Muslim world on a collision course with the western world, aproblem that is most exacerbated by the presence of “Islam” and Muslimcommunities in western societies (Huntington, 1993).1 His thesis appearsto ignore each civilization’s internal diversity and pluralism and to be willfullyoblivious to the inter- and intra-civilizational interactions and centuriesoldco-existence, as Edward Said argued in his rebuttal: “Clash of Ignorance”(2001).  Beyond the broadest generalizations, after all, what do “Islam” and the“West” mean? How long can we afford to “ignore” the “porousness” and “ambiguity”of their geographical and cultural borders? Is “conflict” between thesetwo realms inevitable? How about the centuries-old dialogue between thesecivilizations, the “Self” and the “Other”? How can researchers and intellectualsdeploy their inter-disciplinary insights and scholarship to address both thereal and the perceived civilizational “chasms”?These questions constitute the overarching themes of some very importantscholarship published in three recent books: Engaging the Other: Public Policyand Western-Muslim Intersections, edited by Karim H. Karim and MahmoudEid; Re-Imagining the Other: Culture, Media, and Western-Muslim Intersections,edited by Mahmoud Eid and Karim H. Karim; and the Routledge Handbookof Islam in the West, edited by Roberto Tottoli. With rich methodologicalapproaches, broad theoretical lenses, and diverse topics, these three books offera unique platform to build both a holistic and nuanced understanding of thecontingencies and intricacies surrounding “Islam” and the “West.” ...

scholarly journals PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN

ALQALAM ◽  
2010 ◽  
Vol 27 (1) ◽  
pp. 79
Author(s):  
MASRUKHIN MUHSIN
Keyword(s):  
The Other ◽  
Muslim World ◽  
New Method ◽  
The West ◽  
Islamic World ◽  
The Bible ◽  
Islamic Tradition ◽  
To Come

The word hermeneutics derives from the Greek verb, hermeneuin. It means to interpret and to translate. Hermeneutics is divided into three kinds: the theory of hermeneutics, the philosophy hermeneutics, and the critical hermenmtics. Hasan Hanfi is known as the first scholar who introduces hermeneutics in the Islamic World through his work dealing with the new method of interpretation. Nashr Hamid Abu-Zaid is another figure who has much studied hermenmtics in the classical interpretation. Ali Harb is a figure who also much involved in discussing the critism of text even though he does not fully concern on literature or art, but on the thoughts. Muslim thinker who has similar view with Ali Harab in seeing that the backwardness of Arab-Islam from the West is caused by the system of thoguht used by Arah-Muslim not able to come out of obstinary and taqlid is Muhammad Syahmr. On the other side, ones who refuse hermeneutics argue that since its heginning, hermeneutics must be studied suspiciously because it is not derived from the Islamic tradition, but from the unbeliever scientific tradition, Jews and Chrtians in which they use it as a method to interpret the Bible. Practically, in interpreting the Qur'an, hermeneutics even strengthens something, namely the hegemony of scularism-liberalism in the Muslim World that Muslims must actually destroy. Keywords: Hermeneutics, Tafsir, al qur'an

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