scholarly journals GERAKAN ISLAM TRANSNASIONAL: SEBUAH NOMENKLATUR, SEJARAH DAN PENGARUHNYA DI INDONESIA

2017 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Aksa Aksa
Keyword(s):  
Middle East ◽  
18Th Century ◽  
Nation State ◽  
The West ◽  
Islamic Revival ◽  
Islamic Movement ◽  
The Social ◽  
State Boundary ◽  
Post War ◽  
Critical Limits

Transnational Islamic movement is a terminology that belongs in the new academic study. The term 'nomenclature', generally the ideology they have crossed the State boundary of the critical limits stretcher (Nation state). The emergence of transnational Islamic movement's lively lately is part of an Islamic revival and renewal of the Era that grew in the Middle East since the 18th century. The post-war collapse of the Caliphate based in Ottoman Turkey in 1924. The transnational Islamic movement has found its momentum by forming new forces in conducting resistance against colonialism and imperialism of the West. Presence of Transnational Islamic movement in Indonesia is part of the revivalisms Islamic movement in the Middle East and influenced directly against the pattern of Islam in Indonesia. Transmission line ideas Islamism is at least via the social movements, education, and publications.

scholarly journals Gerakan Islam Transnasional: Sebuah Nomenklatur, Sejarah dan Pengaruhnya di Indonesia

2017 ◽  
Vol 1 (1) ◽  
pp. 1-14
Author(s):  
Aksa Aksa
Keyword(s):  
Middle East ◽  
Transmission Lines ◽  
18Th Century ◽  
Nation State ◽  
The West ◽  
Islamic Revival ◽  
Islamic Movement ◽  
The Social ◽  
Post War ◽  
The Right

Transnational Islamic movement is a terminology that belongs in the new academic study. The term has become a ' nomenclature ' is generally understood as an ideology that crosses state boundaries (nation state). The emergence of transnational Islamic movement's lively lately is part of an Islamic revival and renewal of an era that grew in the Middle East since the 18th century.  The post-war collapse of the Caliphate based in Ottoman Turkey in 1924, the movement has found the right momentum by forming new forces in conducting resistance against colonialism and imperialism of the West. Presence of transnational Islamic movement in Indonesia is part of the revivalism Islamic movement in the Middle East that directly make effect against the pattern of Islam in Indonesia. Transmission lines the ideas of this movement through the social movements, education and publications

Narrative Preludes: The Calends of Cairo and Persian Dawns, Egyptian Nights

2020 ◽  
pp. 17-24
Author(s):  
William K. Malcolm
Keyword(s):  
Middle East ◽  
First Person ◽  
Fiction Writing ◽  
The Social ◽  
Spirit Of Place ◽  
Army Service ◽  
Post War

Mitchell’s early fiction writing is analysed as a modern take on Arabian Fantasy mixing realism and mysticism and forging a strong spirit of place from memories of his army service in the middle east, particularly his principal posting in post-war Cairo. Mitchell’s story-cycles appear stylistically dated, but his experimentation, particularly with first person narrative, anticipates several of the signature features of his mature fiction style. The social and political temper of this early work is also seen to be reflective of his mature humanitarianism, in the subtle denunciation of colonialism and in the socialist utopianism seen at play throughout the narrative.

Introduction

2018 ◽  
Vol 50 (2) ◽  
pp. 315-316
Author(s):  
Rabab El-Mahdi ◽  
Ellen Lust
Keyword(s):  
Social Sciences ◽  
Middle East ◽  
North Africa ◽  
Use Of Force ◽  
Conventional Wisdom ◽  
Modern State ◽  
Nation State ◽  
Arab Uprisings ◽  
The Social ◽  
Procedural Outcomes

The nation-state is in crisis. The increasing mobility of capital and information, unprecedented waves of people moving across borders, and rise of actors, such as ISIS, unwilling to abide by the rules of the Westphalian system, challenge the very notion of territoriality, citizenship, sovereignty, and the state's monopoly over the legitimate use of force. Studies on the Middle East and North Africa since the Arab uprisings took the region by storm, upending “conventional wisdom” held by many political scientists and scholars, have focused largely on the causes, genealogy, and procedural outcomes of the events. These are important, but as we shall see, the uprisings also highlighted the need to think carefully about how the modern state has changed, is being adapted, or has been superseded. How is the “state,” a foundational conceptual construct in the social sciences, to be located in light of these events? And to what extent do the concepts we employ and the language we use accurately reflect and allow us to interrogate realities, or do they obscure them? This roundtable aims to spark this much-needed discussion.

The American intelligence breakdown in Iraq and the failure of the strategies of conflict ‘transformation’

2010 ◽  
Vol 3 (2) ◽  
pp. 193-206
Author(s):  
Ahmad Jamil Azem
Keyword(s):  
Middle East ◽  
Conflict Management ◽  
Middle Eastern ◽  
Conflict Transformation ◽  
Political Structure ◽  
Middle Eastern Studies ◽  
Scientific Disciplines ◽  
The Social ◽  
War In Iraq ◽  
Post War

This paper shows how the American planning for the war in Iraq of 2003 lacked the use of major academic and scientific disciplines. Some basic theories and principles in the field of nationalism and ethnicity studies as well as the field of Middle Eastern studies were supposed to guide the planning for the post-war era in a better way. The goals of the war were originally very ambitious and included ‘conflict transformation’ which implies facilitating changes in the social and political structure of Iraq and the Middle East, but it has now changed to the more modest goal of ‘conflict management’ which focuses on containing violence.

A Postmodern Reaction to Dependent Modernization: The Social and Historical Roots of Islamic Radicalism

1992 ◽  
Vol 8 ◽  
pp. 15-26 ◽  
Author(s):  
Haldun Gülalp
Keyword(s):  
Middle East ◽  
Third World ◽  
Specific Form ◽  
Politics Of Identity ◽  
The West ◽  
The Social ◽  
Islamic Countries ◽  
Modernization Process ◽  
Modern Era

The recent rise of Islamic Radicalism in the Middle East is generally associated with anti-Western sentiment and interpreted as a continuation of the traditional conflict between Christian and Islamic civilizations. It is thought to reflect a traditionalist opposition to the modernization process which originated in the West and then was introduced to the Islamic countries (for an example of this literature, see Youssef, 1985). But this view cannot explain the historical timing and specificity of the current Islamic political revival. In this paper I suggest that Islamic radicalism is not a traditionalist plea to return to a pre-modern era. Quite the contrary, it is a product of the contradictions of Third World modernization and represents a post-modern reaction to the specific form of modernization experienced by the Islamic Third World. In the Islamic countries, where modernization has been synonymous with westernization, the response to the contradictions of modernization has taken the form of a “politics of identity.”

scholarly journals Perspektywy i wyzwania demokracji na przykładzie liberalnego nurtu islamu

2018 ◽  
pp. 45-54
Author(s):  
Katarzyna Jędrzejczyk-Kuliniak
Keyword(s):  
Middle East ◽  
Political Development ◽  
Arab World ◽  
Arab Countries ◽  
Religious Fundamentalism ◽  
Islamic Revival ◽  
Political Issues ◽  
Muslim Countries ◽  
The Social ◽  
Revival Movement

The religious and cultural system of Islam is not a monolith, although it cannot be claimed that there are many Islams. After the terrorist attacks of September 11, 2001, the trend of religious fundamentalism has predominated in public opinion. However, this is only one of many forms of Islam. Its other extreme is the liberal one. These two religious interpretations are rather hostile towards one another, which finds reflection in the values each preaches. The movement of Islamic revival is connected with liberal thinking and it goes beyond the Arab countries. It can also be observed in Europe and the Muslim countries in Asia. Each movement is specific and tries to face up to different social and political issues. Given the deficit of democracy and the existence of authoritarian governments in the Middle East, the revival movement of the Arab world provides the best opportunity to scrutinize the challenges and development opportunities for democracy. This tendency is becoming an increasingly significant political force in the Middle East. Its representatives are also referred to as Muslim centrists, democrats or liberal Muslim reformers. They base their visions of political development on the social doctrine of Islam, stemming from the nahda movement, and from the ‘re-opening of the ijtihad’. The paper presents the values of liberal Islam, including the Muslim concept of democracy, social justice, sovereignty, freedom and the equality of women. The purpose of the paper is also to outline the main challenges related to the liberalization of Islam.

8. Islam and International Relations in the Middle East: From Umma to Nation State

2016 ◽  
Author(s):  
Peter Mandaville
Keyword(s):  
Middle East ◽  
International Relations ◽  
The Political ◽  
Islamic Revival ◽  
Islamic Movement ◽  
Nation States ◽  
Foreign Policies ◽  
The Arab Spring ◽  
The Relationship

This chapter examines the issue of identity in the Middle East from an Islamic perspective. It shows how Islam, in a variety of forms, has interacted with the domestic, regional, and international politics of the region. The chapter first provides an overview of the history and concepts of Islam and international relations in the Middle East before discussing the relationship between pan-Islam, colonialism, and the establishment of modern nation states in the Middle East, using Egypt and Saudi Arabia as case studies. It then explores the political economy of Islamic revival as well as the role of Islam in Cold War geopolitics and in foreign policymaking. It also considers how globalization has acted as a facilitator of transnational Islam and concludes by assessing how the Arab Spring has created new opportunities and challenges for the Islamic movement, along with their implications for Arab states’ foreign policies.

National Concepts of Freedom and Government Pacification Policies: The Case of Czechoslovakia in the Transitional Period after 1918

2008 ◽  
Vol 17 (3) ◽  
pp. 325-344 ◽  
Author(s):  
MARTIN ZÜCKERT
Keyword(s):  
Political Power ◽  
Transitional Period ◽  
Government Policies ◽  
Nation State ◽  
The West ◽  
German Speaking ◽  
Post War ◽  
The Relationship ◽  
The Ideal

AbstractFounded in 1918, the Czechoslovak state faced a series of problems in the years after its foundation. Apart from the question of the relationship between the ideal of a nation-state and the reality of its multi-ethnic structure, as well as the question of territorial security, the successive Czechoslovak governments faced the challenge of pacifying an uprooted post-war society. During this phase of transition, ideals of nationhood and peace as well as concepts of political power were adapted to pragmatic government policies. Despite rifts between the Czech- and the German-speaking parts of the population, combined with the dangers of a radicalised strike movement and the difficult integration of members of the Czechoslovak Legion into the new polity, attempts at pacification were much more successful in the west of the country than in Slovakia and in Carpathia, since the latter two regions lacked the structural continuities of laws and institutions.

scholarly journals ISLAM AND THE FAILURE OF MODERNIZATION IN THE MIDDLE EAST

Al-Albab ◽  
2012 ◽  
Vol 1 (1) ◽  
Author(s):  
Ahmad Sahide
Keyword(s):  
Middle East ◽  
Political System ◽  
18Th Century ◽  
Arab Countries ◽  
The West ◽  
The Core ◽  
Democratic System ◽  
And Gender ◽  
Islam And Modernity ◽  
Core Issues

This paper tries to see the encounter between Islam and modernity in the countries where the majority of the inhabitants are Muslims, particularly in the Middle East that is currently in the state of turmoil. In General, modernity failed to adapt to the Islamic states, for example the failure of democracy, which became the current joint attention in some Arab countries where the iron fist regimes are still a part of the political system. Furthermore, this paper attempts to see why modernity is difficult to adapt itself in the Middle East which began to build relations with Europe in the 18th century. Bernard Lewis, an expert who focuses on the Islamic world, argued that the failure of modernity in the Middle East and Islamic countries because of cultural factors and understanding of religion that hampered the pace of modernity. The understanding of religion is still centered on debating the democratic system and gender equality which come from the West; all of which is part of modernity. In addition, the young generations that learn a lot from the West, are not given broader space to apply their knowledge in developing and setting up a system of nationhood and statehood. These are the core issues that will be discussed further in this paper. Keywords: Modernity, Middle East tensions, and Islam

scholarly journals Pemikiran Tasawuf Muh Arsyad al-Banjari dan Pengaruhnya di Masyarakat Kalimantan Selatan

2014 ◽  
Vol 3 (1) ◽  
pp. 76
Author(s):  
Maimunah Zarkasyi
Keyword(s):  
Middle East ◽  
18Th Century ◽  
Social Role ◽  
Careful Analysis ◽  
Social Fabric ◽  
The People ◽  
The Social ◽  
Clear Idea ◽  
The Relationship ◽  
The Way

<p>Muhammad Arsyad al-Banjari is hitherto known in the Malay world as a jurist of Shafi’i school of thought. Little has been known concerning his Sufi inclination and ideas. This paper is interested in investigating just that. By scrolling on his works and exploring the genealogy of his thought, this paper is interested in unraveling the Sufistic tendency that manifests in the thought of al-Banjari. The premise that underlies this paper is that the thought of al-Banjari on Sufism is deep-rooted in the 18th century Sufistic current of thought in Mekka. This current of thought is characterized by its persistence to reconcile Shari‘ah and Tasawuf. Zakariyah al-Anshari was regarded as its foremost leader. He was of an Egyptian origin and wrote a book entitled Fath al-Rahman. Many of al-Banjari’s works including Kanz al-Ma‘rifah that he wrote in the Javanese Arabic may be seen as both an annotation and commentary on Fath al-Rahman. A careful analysis on their works reveals an unmistakable intellectual link between the two. Both have worked within the perspective of Syari’ah and Tasawuf and are mainly interested in reconciling them. To their view, it is only by reconciling Syari’ah and Tasawuf that we may have a clear idea concerning the way (Shari‘ah), the order (Tariqah) and the truth (Haqiqah) and the relationship between them. By virtue of his concern in integrating Syari’ah and Tasawuf, al-Banjari is known both as a jurist and a Sunni Sufi. He was also responsible for transferring the knowledge of Tasawuf and Jurisprudence from their authoritative sources in the Middle East to the people of Southern Kalimantan. His intellectual and social role has brought about a significance change in the social fabric of his society. It was in his hand that the inventive practices (bid‘ah) and the religious mischief found in his society were finally eliminated and brushed away. This paper will explore these aspects of al-Banjari’s Sufism.</p>

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