scholarly journals Editorial

2006 ◽  
Vol 23 (3) ◽  
pp. i-iv
Author(s):  
Jay Willoughby
Keyword(s):  
Economic Reform ◽  
Islamic Fundamentalism ◽  
Minority Communities ◽  
The West ◽  
Southern Thailand ◽  
Similar Term ◽  
The Media ◽  
Muslim Communities ◽  
Good And Evil ◽  
Modern Era

In this issue, we move away from our customary focus on the MuslimMiddle East and Muslims in the West and turn toward Southeast Asia andChina. Here, we find Muslim communities that seem not to be so entrancedby what we in the West consider to be the most pressing issues: the Muslimworld vs. the West and/or modernity, the Abrahamic faiths trialogue, politicaland economic reform, the suitability of western-style democracy inMuslim countries, and the rise of Islamic “fundamentalism,” “terrorism,”“extremism,” or whatever similar term the media throws at us.Excluding Indonesia and Malaysia, the overriding concerns of theseMuslims appear to be different, for they are often viewed as unwanted orignored minority communities. For example, Muslims living in Xinjiang,southern Thailand, and the southern Philippines are confronted daily by hostileor indifferent regimes that want their natural resources and land. Thus,their main concerns are actual (as opposed to theoretical) justice, beingallowed to remain “different” instead of being forced to assimilate, and passingon their religious and cultural identities in a hostile environment.In interfaith terms, their intellectuals are involved in other discourses:Islam and Buddhism, Confucianism, communism, folk religion, cultural chauvinism,and others. To cite an example, one of my Cham Muslim friends fromVietnam translated the Qur’an into Vietnamese several years ago. Accordingto him, the hardest part was translating such monotheistic concepts as God,sin, final judgment, good, and evil into a non-monotheistic language that hasno words for such concepts. One of our articles (Peterson) deals with howChinese Muslim scholars of the pre-modern era tried to solve this problem.Several of our articles deal with China, whose rite of passage intomodernity might have killed a lesser nation. Within the space of 100 years,it was ruled by a highly traditional empire engulfed in its own hubris, anationalist republican regime beset by a virulent communist insurgency andJapanese invasion, and an extremely radical revolutionary communistregime. And now it is an economic dynamo, due to its “capitalism with Chinesecharacteristics.” But what do we know of its Muslims, other than thatthe Turkic Muslims of Xinjiang continue to be restive and that the Bushadministration has accepted Beijing’s claim that several of Xinjiang’s secessionistgroups have links with the Taliban and al-Qaeda? ...

scholarly journals Globalized Islam

2006 ◽  
Vol 23 (2) ◽  
pp. 100-103
Author(s):  
Noga Hartmann
Keyword(s):  
Clash Of Civilizations ◽  
Islamic Fundamentalism ◽  
The West ◽  
Wide Range ◽  
Islamic Thought ◽  
Western Values ◽  
To Come ◽  
Born Again ◽  
Modern Era ◽  
Core Issues

This book analyzes core issues of Islamic thought in the modern era byexamining Islam as both the dominant religion in the Middle East and aminority religion in the West. By considering a wide range of ideological, spiritual, and non-violent or violent events, Roy posits that contrary to popular(and erroneous) assumptions, Islamic fundamentalism derives fromglobalization, not from a clash of civilizations or religions.Roy claims that both liberalism and fundamentalism arise from globalizationand deterritorialization (i.e., the spread of Muslims and Islam beyondthe traditional Muslim world). He views neo-fundamentalists, Islamists,born-again Muslims, and radical violent groups as bit players in Islam’s continuingefforts to come to terms with western values. For example, Islamicmovements in Europe seem to be fundamentalist on the surface; but uponcloser examination, they display western values (e.g., individualization, selfrealization,spirituality, and the weakening of traditional ties and sources ofauthority). With one-third of all Muslims living outside Muslim-majoritylands, Roy believes that modern manifestations of Islam in the West (e.g.,radicalism, neo-fundamentalism, Sufism, nationalism, re-Islamization, neo-Islamic brotherhoods, and anti-westernism) evolve from globalizationinstead of a desire to return to orthodox religious practices or the allegedly“pure” Islam of an earlier time. He tells us that Islam is no longer only thetraditional faith of the Salaf (i.e., the three first and most pious generationsof Muslims), but also a mixture of modern sociological and cultural – evenwestern – elements, regardless of what modern-day Salafis claim ...

scholarly journals ‘Forced’ Online Religion: Religious Minority and Majority Communities’ Media Usage during the COVID-19 Lockdown

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 496
Author(s):  
Lene Kühle ◽  
Tina Langholm Larsen
Keyword(s):  
Religious Communities ◽  
Minority Communities ◽  
Religious Minority ◽  
Global Context ◽  
Media Usage ◽  
Social Shaping ◽  
The Media ◽  
Muslim Communities ◽  
State Relations ◽  
Religious Landscape

On 11 March 2020, the Danish Prime Minister announced a forthcoming lockdown of Danish society due to the COVID-19 pandemic and shut down all public institutions, including the national church. Instructions for the lockdown of religious minority communities were issued a week later. The total lockdown of the Danish religious landscape is both historically unprecedented and radical in a global context, and it raises questions about mediatized religion and religion–state relations in a postsecular society. Building on quantitative and qualitative data collected during the lockdown and the gradual opening of society in 2020, this article examines the media usage of the Danish national church and of the 28 recognized Muslim communities. It reevaluates Heidi A. Campbell’s ‘religious-social shaping approach to technology’ by examining how religious communities sought to establish continuity between their offline and online practices to maintain authority and community cohesion. We conclude (1) that the willingness of religious communities to cooperate with authorities was high, (2) that the crisis affected religious communities’ organizational framework and societal position, and (3) that Campbell’s approach needs to pay further attention to the conflict-producing aspects of negotiations on digitalized rituals, the importance of transnationalism, and differences between minority and majority religion.

Methods of Communicative Intention Explication of the Phraseological Unit with Biblical Expression «Forbidden Fruit» (Diachronic Section)

2020 ◽  
pp. 65-76
Author(s):  
Olga Lomakina ◽  
Oksana Shkuran
Keyword(s):  
Middle Ages ◽  
Modern Language ◽  
Communicative Intention ◽  
Tree Of Knowledge ◽  
Media Space ◽  
History Of ◽  
The Media ◽  
Semantic Value ◽  
Book Of Genesis ◽  
Good And Evil

The article analyzes methods of explication of the traditional and widely used stable biblical expression «forbidden fruit». The study is based on a diachronic section – from the interpretation of the biblical text to the communicative intention of dialogue participants in the media space illustrating nuclear and peripheral meanings. The analysis includes biblical texts that realize the archetypal meaning of the biblical expression «forbidden fruit» in which it is called the tree of knowledge of good and evil. The secularized interest in the kind of tree, on which forbidden fruits grew, is motivated by a realistic presentation of a sad history of the first people’s fall in the Book of Genesis. Scientific hypotheses have their origins since the Middle Ages, when artists recreated the author’s story of eating the forbidden fruit. For religion, the variety of the fruit is not of fundamental importance, however, visualization in the works of art has become an incentive for the further use of the biblical expression with a new semantic segment. Modern media texts actively represent the transformation of the biblical expression«forbidden fruit» for different purposes: in advertising texts for pragmatic one, in informative, educational, ideological texts for cognitive one, in entertaining textsfor communicative one, lowering the spiritual and semantic value register of the modern language. Therefore, the process of desemantization and profanization of the biblical expression results in the destruction of national stereotypes in Russian people’s worldview.

Familiarity Breeds Contempt

2009 ◽  
Vol 23 (3) ◽  
pp. 339-370 ◽  
Author(s):  
Aleksander Lust
Keyword(s):  
European Union ◽  
Economic Reform ◽  
The European Union ◽  
The West ◽  
Eu Membership ◽  
Economic Expectations ◽  
The Eu

In referenda held in 2003, over 90% of Lithuanians supported joining the European Union (EU), while only two-thirds of Estonians did. Why? This article shows that Lithuanians and Estonians had different economic expectations about the EU. Most Lithuanians hoped that EU membership would help Lithuania overcome its economic backwardness and isolation. By contrast, many Estonians worried that the accession would reinforce Estonia's underdevelopment and dependency on the West. I argue that these expectations reflected the two countries' strategies of economic reform. Lithuania sold state-owned enterprises (SOEs) to their managers and continued to trade heavily with Russia, which slowed down the modernization of its economy. Estonia sold SOEs to foreigners and reoriented its trade rapidly from Russia to the West, which hurt its traditional sectors (particularly agriculture) and infrastructure.

scholarly journals Cultural co-orientation revisited: The case of the South China Morning Post

2018 ◽  
Vol 3 (1) ◽  
pp. 32-50 ◽  
Author(s):  
Felix Wiebrecht
Keyword(s):  
South China ◽  
Chinese Government ◽  
Constitutional Rights ◽  
The South ◽  
The West ◽  
Freedom Of Press ◽  
South China Morning ◽  
British Colony ◽  
The Media ◽  
Economic Considerations

The freedom of press is one aspect that leaders from the West often criticise about China. As former British colony, Hong Kong has been able to preserve its special status with constitutional rights and liberties that also include the freedom of press. However, in recent years, sentiments of increased influence from Beijing have led to fears that it would curb the freedoms enjoyed by residents of the Special Administrative Region. However, instead of clear unambiguous interferences, Beijing has opted for an indirect approach that is predominantly characterised by the salience of economic considerations in reporting news binding the media outlets closer to the position of Beijing. This article shows that the South China Morning Post has undergone an editorial shift that moves it closer to the position of the Chinese government.

Islamophobia

2019 ◽  
pp. 244-271
Author(s):  
Martin Pugh
Keyword(s):  
The United States ◽  
Islamic State ◽  
Islamic Fundamentalism ◽  
The West ◽  
Small Minority ◽  
Large Numbers ◽  
Proximate Causes ◽  
To Come ◽  
The 1960S

This chapter discusses how, misled by Islamophobic propaganda, Britain and America were unable to come to terms with what they called ‘Islamism’. The origins of what is variously known as Islamism, Islamic fundamentalism, and radical Islamism lie in the 1960s, in the ideas of a handful of Muslims in Pakistan, Egypt, and Iran who believed that Muslims had been led astray from their religion by nationalist movements. Although some Muslims were critical of Western morality and politics, Islamism was not primarily anti-Western: it was essentially a reaction against what were widely seen as the corrupt, authoritarian, and secular regimes that controlled much of the Muslim world. The aim was to evict them, return to a purer form of Islam and re-create an Islamic state. In view of the exaggerated reputation it enjoys in the West, it is worth remembering that this movement has largely been a failure. Yet while fundamentalism appeals to only a small minority, it is also the case that large numbers of Muslims have become aggrieved by the policies of the Western powers. The explanation for this can be found in long-term frustration with the consistently pro-Israeli policy of Britain and the United States over Palestine, in addition to the proximate causes in the shape of two Afghan wars, the genocide in Bosnia, the Rushdie affair, and the first Gulf War in 1990, which made many Muslims see themselves as the victims of Western aggression and interventionism.

scholarly journals ROLE OF COMMUNICATION TOOLS IN THE PROMOTION OF MUSIC

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-2
Author(s):  
Vidhi Nagar
Keyword(s):  
Human Life ◽  
Present Form ◽  
Global Culture ◽  
The World ◽  
Modern Thought ◽  
Famous Book ◽  
Continuous Stream ◽  
The Media ◽  
Modern Era

In the modern era, it would be like glorifying the media to include every media related to human life from fingernail to fire. It is the medium that has the ancient ideology and values ​​of society as popular with globalization and modern thought stream The society, which is inhabited by the rajas, has also been plunged to the present day, seeing the reach and impact of media in particular, a frazzled Schmimiya state has been born, especially in order to achieve the concept of global global culture of Mishwa. It is from these media that we can see the news of events at the far end of the world, as far as music is concerned, it is possible that we can cope with many ages, ages and lives. When it is achieved in its present form, in the same continuous stream of time, it is infectious, sometimes Pallimat and Sushobhamat are the modern communication mediums in this stream are also pushing it deeper.Achayat Sharangadei has said in his famous book, Song Ratnakaresh आधुमनक काल में मानि जीिन से संबंमधत हर क्षेत्र को नख से मशख तक प्रभामित करने िाले संचार माध्यमों को ममहमादृमंमित करनाए सूरज को मदया मदखाने जैसा होगा द्य यह िह माध्यम है मजसने िैश्वीकरण ि आधुमनक मिचार धारा से लबरेज समाज के सार्थ ही पुरातन मिचारधाराए मान्यताओं ि रीमत ररिाजों से सराबोर समाज को भी तह तक प्रभामित मकया है द्य िततमान समय में संचार माध्यमों कीए मिशेषकर मीमिया की पह ंच और प्रभाि को देखते ह ए ही एक फ्रेज़ श्मीमिया स्टेटश् का जन्म ह आ है द्य मिशेषकर मिश्व के श्ग्लोबल मिलेजश् की पररकल्पना को प्राप्त करने में सबसे महत्िपूणत हार्थए इन्हीं संचार माध्यमों का हैए इन्हीं की बदौलत हम कोसों दूर की क्याए मिश्व के दूरस्र्थ छोर की खबरोंए घटनाओं का उसी पल अिलोकन कर सकते है द्य जहां तक संगीत का सम्बन्ध हैए यह सित मिमदत है मक अनेकों युगोंए कालोंए ि पररमस्तमर्थयों का सामना करते ह ए यह अपने िततमान स्िरुप को प्राप्त ह आ है द्य समय की इसी सतत प्रिामहत धारा में कभी यह संक्रममत ह आए तो कभी पल्लमित ि सुशोमभत द्य इसी धारा क्रम में आधुमनक संचार माध्यम भी इसे गहरे तक प्रभामित कर रहे है द्यआचायत शारंगदेि ने अपने प्रमसद्ध ग्रन्र्थ श्संगीत रत्नाकरश् में कहा है

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

scholarly journals صورة الإسلام والمسلمين في وسائل الإعلام الغربية(الإعلاموفوبيا)

2020 ◽  
Vol 16 (1) ◽  
pp. 268-330
Author(s):  
د.عثمان محمد دفع الله علي القُرجي
Keyword(s):  
Analytical Approach ◽  
Western Civilization ◽  
Large Role ◽  
The West ◽  
Distorted Image ◽  
The Media ◽  
The Right ◽  
The Military ◽  
The Relationship ◽  
Western Media

The relationship between Islam and the West finds that this relationship has witnessed not only short periods of conflict and congestion, but often the military confrontation. Western societies have recently witnessed a wave of racist practices, forms of hostility and discrimination against Islam and Muslims, Under the name (Islamophobia)), , This fear is played by the Western media machine a large role has become the orientation of all strategies and plans to distort the image of Islam and Muslims, which is familiar with the term (al'iielamufubia), we find this research monitors many of what the Western media in the right of Islam and Muslims and the Prophet of Islam, And Muslims in the Western media (al'iielamufubia), and this research is of great importance in order to respond to the falsehoods and accusations that are attached to Islam, and to clarify the distorted image drawn in the West, by the Western media, the researcher followed in this study descriptive analytical approach to analyze issues And the implications of this phenomenon and the results of the work, and the questions of this study: How the influence of the media in shaping the Western consciousness? Who is behind the phenomenon of the media and this negative picture? , And the study has reached the results and the most important: The typical descriptions that are presented to Muslims in general in the Western media are like the adoption of extremism and violence and bloodshed and polygamy and rejection of integration and enemies of Western civilization, and ah Recommendations recommended by the study:, The comprehensive discourse that reaches all people, which stems from the universality of Islam, combines all the meanings of religion and covers all its aspects, does not set aside at the expense of one side, and does not care about without concern, but calls for religion as a whole contemporary discourse linking the original era.

scholarly journals THE CRISIS OF MODERNITY OF THE ARAB-ISLAMIC WORLD

2015 ◽  
Vol 9 (3) ◽  
pp. 1-9
Author(s):  
Raul Ludovic Bereczki
Keyword(s):  
Saudi Arabia ◽  
Cold War ◽  
Islamic Fundamentalism ◽  
The West ◽  
Western Modernity ◽  
The Enlightenment ◽  
Religious Sects ◽  
Crisis Of Modernity ◽  
The Cold War ◽  
Perverse Effect

The Westernization of Islam, which began at least two hundred years ago, has two major consequences: a positive one, meaning the enlightenment of the elites which tried to reform Islam; and a negative one, "the perverse effect of contact with the West", as the experts often call it, which consists of the development of religious sects within the Muslim societies. The direct and striking conclusion, upon first analysis, is that Islamic fundamentalism is the product of Western modernity. Of course, the line of explanation has its origin in colonial times, seen as a major disappointment by those Muslims who believed in the benefits of a European-style modernity, and continues with the Cold War period, with the examples of Saudi Arabia, Pakistan and Afghanistan, where the mobilization of Islamist elements was beneficial in the fight against the Soviet enemy and the active proselytism practiced by the latter.

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