scholarly journals DINAMIKA HISTORIS BARAT-ISLAM: MISPERSEPSI, PRASANGKA, DAN KONFLIK

2020 ◽  
pp. 33-44
Author(s):  
Syahirul Alim
Keyword(s):  
Western Society ◽  
Western World ◽  
The West ◽  
12Th Century ◽  
The World ◽  
Historical Dynamics ◽  
Muslim Majority ◽  
Almost All ◽  
Islamic Civilization ◽  
And Control

Absract. The historical dynamics of the West-Islam always depicted as a phenomenon of misperception, antipathy, and conflicts that have been going on since the 12th century. The events of the Crusades and the spirit of reconquest of areas once occupied by Islam, leaving a bad-trail imprint in almost all perspectives of Western society towards Islam. Western antipathy was shown through negative sentiments, such as the term "saracen" to Muslim troops and the title of "Moor" which is still used by Western elites when they invaded and control various Muslim-majority areas. The heritage of Islamic civilization for the progress of the Western World is only valued to the extent of the "threat" about the revival of the glory of Islamic civilization that had ruled the world for about 7 centuries. The efforts of some Western scholars who are more objective perceived in understanding Islam, apparently are not so influential and Islam was still misunderstood by the West, even Islamophobia was becoming a phenomenon that strengthens as a form of Western fear of Islam. This paper seeks to portray the historical dynamics of West-Islam from various perspectives descriptively-analysis through a historical approach. Historical awareness is needed, so that too excessive and baseless assessments of anything should be avoided, because history was a series of past events that can provide information in the present, functioning as a frame of knowledge in placing a reality in a fitting and objective manner. Abstrak. Dinamika historis Barat-Islam selalu menggambarkan fenomena mispersepsi, antipati, bahkan konflik yang telah berjalan sejak abad ke-12. Peristiwa Perang Salib dan semangat penaklukan kembali wilayah-wilayah yang pernah dikuasai Islam oleh pasukan Salib, meninggalkan jejak buruk dalam hampir seluruh perspektif masyarakat Barat terhadap Islam. Antipati Barat ditunjukkan melalui sentimen negatif, seperti sebutan “saracen” kepada pasukan Muslim dan gelar orang “Moor” yang tetap dipakai kalangan elit Barat ketika mereka melakukan invasi dan penguasaan atas berbagai wilayah berpenduduk mayoritas Muslim. Warisan peradaban Islam bagi kemajuan Dunia Barat hanya dihargai sebatas “ancaman” tentang kebangkitan kembali kejayaan peradaban Islam yang pernah menguasai dunia selama kurang lebih 7 abad. Upaya beberapa sarjana Barat yang lebih objektif dalam memahami Islam, ternyata tidak begitu berpengaruh dan Islam tetap disalahpahami oleh Barat, bahkan Islamofobia menjadi fenomena yang menguat sebagai bentuk ketakutan Barat terhadap Islam. Tulisan ini berupaya memotret dinamika historis Barat-Islam dari berbagai perspektif secara deskriptif-analisis melalui pendekatan historis. Kesadaran historis diperlukan, sehingga penilaian yang terlampau berlebihan dan tanpa dasar terhadap hal apapun seharusnya dapat dihindari, sebab sejarah merupakan rangkaian peristiwa masa lalu yang dapat memberikan informasi pada masa kini, berfungs sebagai bingkai pengetahuan dalam menempatkan sebuah realitas secara pas dan objektif.

scholarly journals Papers of Islamic Thought Figures of Al-Farabi

2021 ◽  
Author(s):  
M Makbul
Keyword(s):  
Western World ◽  
Islamic Philosophy ◽  
The West ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
12Th Century ◽  
Islamic Thought ◽  
The World ◽  
Differences Of Opinion ◽  
History Of

Islam with its culture has been running for approximately 15 centuries. In such a long journey there are 5 amazing journey centuries in philosophical thought, namely between the 7th century to the 12th century. During that time, the Islamic philosophers thought about how the position of humans with others, humans with nature and humans with God, using their minds. They think systematically, analytically and critically, thus giving birth to Islamic philosophers who have high abilities because of their wisdom. Islamic philosophy grows and develops in two different areas, namely philosophy in the Masyriqi region (east) and philosophy in the Maghreb region (West). After Islam came, the Arabs controlled the areas of Persia, Syria and Egypt. So that the center of government moved from Medina to Damascus. At that time, two major cities emerged that played an important role in the history of Islamic thought, namely Basra and Kufa.Islamic philosophy in the eastern part of the world is different from the philosophy of Islam in the western world. Among the Islamic philosophers in the two regions there were differences of opinion on various points of thought. In the East there are several prominent philosophers, such as al-Kindi, al-Farabi and Ibn Sina. While in the West there are also some well-known philosophers, namely, Ibn Bajah, Ibn Thufail, and Ibn Rushd.

Islam and the West: Coexistence or Clash?

2012 ◽  
Vol 8 ◽  
pp. 363-374
Author(s):  
Noor Mohammad Osmani ◽  
Tawfique Al-Mubarak
Keyword(s):  
Cold War ◽  
Critical Evaluation ◽  
Western Civilization ◽  
Peaceful Coexistence ◽  
The West ◽  
Comprehensive Review ◽  
The World ◽  
Islamic Civilization ◽  
The Cold War

Samuel Huntington (1927-2008) claimed that there would be seven eight civilizations ruling over the world in the coming centuries, thus resulting a possible clash among them. The West faces the greatest challenge from the Islamic civilization, as he claimed. Beginning from the Cold-War, the Western civilization became dominant in reality over other cultures creating an invisible division between the West and the rest. The main purpose of this research is to examine the perceived clash between the Western and Islamic Civilization and the criteria that lead a civilization to precede others. The research would conduct a comprehensive review of available literatures from both Islamic and Western perspectives, analyze historical facts and data and provide a critical evaluation. This paper argues that there is no such a strong reason that should lead to any clash between the West and Islam; rather, there are many good reasons that may lead to a peaceful coexistence and cultural tolerance among civilizations

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.

scholarly journals The Transmutation of the Symbolist Ethos: Mystical Anarchism and the Revolution of 1905

Slavic Review ◽  
1977 ◽  
Vol 36 (4) ◽  
pp. 608-627 ◽  
Author(s):  
Bernice Glatzer Rosenthal
Keyword(s):  
Current Crisis ◽  
The West ◽  
The World ◽  
Almost All ◽  
Religious Aspects ◽  
Social Upheaval ◽  
The Revolution

He [Chulkov] says to me, “mystical anarchism,” I say to him, “non-acceptance of the world, supra-individualism, mystical energism,” and we understand each other. . . .Viacheslav IvanovThe Revolution of 1905 challenged the symbolists’ belief that they could seclude themselves from the rest of society. Forced to reexamine their previous ideas, values, and attitudes, they developed new ideologies that took cognizance of the current crisis. Among the most prominent of the new ideologies was mystical anarchism, the doctrine of the symbolist writers Georgii Chulkov and Viacheslav Ivanov. Particularly attractive to the symbolists, mystical anarchism also influenced other artists and intellectuals; doctrines similar to it proliferated, and it engendered a polemic in which almost all the symbolists took part. Strikingly similar to the mystical anarchism of other periods of social upheaval, both in Russia and in the West, illuminating a facet of the little-known mystical and religious aspects of the Revolution of 1905, and providing an example of the response of apolitical writers and artists to revolutionary upheaval, Chulkov and Ivanov’s doctrine merits closer study than it has so far received.

scholarly journals The sportification of judo: global convergence and evolution

2013 ◽  
Vol 8 (2) ◽  
pp. 299-317 ◽  
Author(s):  
Shohei Sato
Keyword(s):  
Nineteenth Century ◽  
Global Convergence ◽  
Martial Arts ◽  
Way Of Life ◽  
The West ◽  
Modern Times ◽  
The World ◽  
History Of ◽  
Almost All ◽  
Olympic Sport

AbstractThis article re-examines our understanding of modern sport. Today, various physical cultures across the world are practised under the name of sport. Almost all of these sports originated in the West and expanded to the rest of the world. However, the history of judo confounds the diffusionist model. Towards the end of the nineteenth century, a Japanese educationalist amalgamated different martial arts and established judo not as a sport but as ‘a way of life’. Today it is practised globally as an Olympic sport. Focusing on the changes in its rules during this period, this article demonstrates that the globalization of judo was accompanied by a constant evolution of its character. The overall ‘sportification’ of judo took place not as a diffusion but as a convergence – a point that is pertinent to the understanding of the global sportification of physical cultures, and also the standardization of cultures in modern times.

Western Countries: Future of Multiculturalism in Context of Employment

2012 ◽  
pp. 16-25
Author(s):  
M. Klupt
Keyword(s):  
Social Structure ◽  
Present Article ◽  
Empirical Data ◽  
Statistical Information ◽  
Western World ◽  
The West ◽  
Western Countries ◽  
The World

Will immigrant minorities change the Western world? Two decades ago this question seemed irrelevant as it was expected that the West will change the world in its image. Today, the same question is perceived as rhetorical. The answer is obvious, and the dispute is merely over directions, extent and possible consequences of future changes. The center of this dispute is the multiculturalism – the concept, policy and praxis praising diversity of cultures and denying any of them a vested right to dominate not only in the world at large, but even in a particular country. The assessment of its perspectives presupposes a variety of research approaches in view of its complexity. In the present article only one of them is be used for the analysis focused on the employment of immigrant minorities from the world's South. The viability of such approach is based on two circumstances. Firstly, the employment indexes considered in ethnical context belong to the most important characteristics of ethno-social structure of a society. Secondly, the availability of broad statistical information about employment allows for resting upon empirical data, possibly avoiding a needless bias toward purely theoretical constructions.

Navarātra: The Festival of the Nine Nights

2017 ◽  
Author(s):  
Bihani Sarkar
Keyword(s):  
Eastern India ◽  
Indian Culture ◽  
The West ◽  
Modus Operandi ◽  
Royal Power ◽  
Central Object ◽  
12Th Century ◽  
The World ◽  
Secular Power

Fundamental in making the myth of civilization meaningful in Indian culture was the performance of the Navarātra, the festival of the Nine Nights, which was intertwined with Durgā's cult. This final chapter deals with how the cult functioned in creating the spectacle of ‘public religion’ through a reconstruction of this ritual in which the goddess was worshipped by a ruler in the month of Āśvina. A detailed exposition of the modus operandi of the Nine Nights shows us how the religion of the goddess was spectacularly brought to life in an event of grand theatre and solemnized before its participants, the king and the entire community. The development of the Nine Nights from a fringe, Vaiṣṇava ceremony in the month of Kṛṣṇa's birth under the Guptas, to a ritual supplanting the established autumnal Brahmanical ceremonies of kingship and finally into a crucial rite in Indian culture for consolidating royal power, formed a crucial motivation for the expansion of Durgā's cult. The chapter isolates and analyzes in depth the principal early traditions of the Navarātra in East India and in the Deccan by an assessment of the available ritual descriptions and prescriptions in Sanskrit and eye-witness sources from a later period, used to fill in the gaps in the earlier sources. The most elaborate description of a court-sponsored rite emerges from the Kārṇāṭa and Oinwar courts of Mithilā, which embody what appears to be a ritual that had matured a good few centuries earlier before it was recorded in official literature. Among these the account of the Oinwars by the Maithila paṇḍita Vidyāpati is the most extensive treatment of the goddess's autumnal worship by a king, and attained great renown among the learned at the time as an authoritative source. His description portrays a spectacular court ceremony, involving pomp and pageantry, in which horses and weapons were worshipped, the king was anointed, and the goddess propitiated as the central symbol of royal power in various substrates over the course of the Nine Nights. Vidyapati's work also reveals the marked impact of Tantricism on the character of the rite, which employed Śākta mantras and propitiated autonomous, ferocious forms of the goddess associated with the occult, particularly on the penultimate days. Maturing in eastern India, the goddess's Navarātra ceremony was proselytized by the smartas further to the west and percolated into the Deccan, where, from around the 12th century, it attained an independent southern character. Whereas the eastern rite focused on the goddess as the central object of devotion, the southern rite focused on the symbolism of the king, attaining its most distinctive and lavish manifestation in the kingdom of Vijayanagara. Throughout this development, the Navarātra remained intimately associated with the theme of dispelling calamities, thereby augmenting secular power in the world, sustaining the power of the ruler and granting political might and health to a community. It remained from its ancient core a ritual of dealing with and averting crises performed collectively by a polis. Such remains its character even today.

Introduction: Comparative Perspectives on Islamisation

Islamisation ◽  
2017 ◽  
pp. 1-18
Author(s):  
A. C. S. Peacock
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
South Asia ◽  
Cultural Change ◽  
Popular Media ◽  
Seventh Century ◽  
The World ◽  
Populated State ◽  
Muslim Majority ◽  
Almost All

The Arab conquests of the Middle East and much of North Africa and Central Asia in the seventh century mark the beginning of a process of religious and cultural change which ultimately resulted in the present Muslim-majority populations of almost all of these regions (see Figure 1.1). Yet the countries with the greatest Muslim populations today exist outside the Middle East in South Asia (India, Pakistan and Bangladesh) and in Southeast Asia, where Indonesia constitutes the largest Muslim-populated state in the world. Islam spread far into Africa and Europe too, and significant Muslim populations also arose in parts of the world which remained mostly non-Muslim, such as China and Ethiopia. This spread of Islam is often referred to as ‘Islamisation’, a term widespread in scholarship and in recent times in more popular media.

Mary and Mariology

2016 ◽  
Author(s):  
Dorian Llywelyn
Keyword(s):  
Liberal Arts ◽  
Eastern Mediterranean ◽  
Second Vatican Council ◽  
The West ◽  
Christian Doctrine ◽  
Marian Devotion ◽  
Vatican Council ◽  
The World ◽  
Global North ◽  
Almost All

The mother of Jesus is the most important female figure of Christianity. Mary appears in a small number of biblical passages, but the vast Marian phenomenon includes Christian doctrine and a range of cultural expressions. Interest in Mary emerged early in the Eastern Mediterranean, and spread into the West. With slightly different emphases, Catholics and Orthodox Christians share a number of beliefs concerning Mary and pray to her, but most forms of Protestantism reject Marian devotion. While Catholic attention to Mary diminished in the global North following the changes wrought by the Second Vatican Council, it has remained strong in other parts of the world, especially in Latin America. Shrines such as sites where Mary is believed to have appeared draw millions of devotees annually. Contemporary Mariology, the academic study of the figure of Mary, includes considerations from almost all the liberal arts.

Introduction

2019 ◽  
pp. 1-6
Author(s):  
Averil Cameron
Keyword(s):  
Source Material ◽  
Central Issue ◽  
Western World ◽  
Historical Writing ◽  
The West ◽  
Byzantine Art ◽  
Radical Islam ◽  
The World ◽  
The Subject

This introductory chapter discusses how interpretations of Byzantium have been and still are heavily influenced by later cultural and national agendas. Religion is a central issue in relation to Byzantium. Few historians of the west feel confident when faced with the subject of Byzantine Orthodoxy and many prefer to relegate it to a separate sphere. The increased salience of the idea of a Christian Europe, or indeed a western world, confronted by radical Islam only adds to the discomfort surrounding Byzantium and the Orthodox sphere. Moreover, it does not help in resolving the uncertainty over Byzantium's place in historical writing today that so much of the contemporary written source material is the work of a privileged elite, or that so much Byzantine art is religious in character. Byzantium is not merely medieval but also deeply unfamiliar. Thus, valiant efforts are needed to recapture the world of Byzantine society as a whole, and to reveal and emphasize the secular element that also existed in Byzantium. This book then highlights some of the interesting questions that arise if one tries to understand Byzantium and its society.

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