scholarly journals God help us: Spirituality and religiosity amid corona pandemic in Pakistan

Author(s):  
Kausar Ali ◽  
Huang Minxing

This research discusses the response of the religious people to the corona pandemic in Pakistan. The study aims to answer why the Islamists refused to cooperate with the state authorities in its struggle against the pandemic? This study is based on the theory of existential security which states that natural calamities and disasters always increase religiosity in the people. This study is based on analysing all the existing primary and secondary sources in the form of books, research articles and government reports. The discussion in this paper is based on the qualitative analysis of all the existing sources. This study has argued that the Islamists refused to support the state policymakers because they firmly believed that the virus emerged because of Allah’s wrath. The study has also found that the response of the Tablighi Jamaat (henceforth TJ), other religious organisations, and clerics amid the coronavirus in the country was indeed a religious coping strategy. This strategy is commonly used by people whenever they face a life-threatening situation. The study suggests that Pakistan could not resist the Islamists because resisting them could cause severe problems in the country.

2021 ◽  
Vol 58 (1) ◽  
pp. 2915-2927
Author(s):  
Fagu Tudu, Ratnakar Mohapatra

Education in tribal societies has helped in maintenance of social structure and goal attainment for a sustained living. The Hill Kharias are the primitive tribal people of Mayurbhanj of the state of Odisha in Eastern India. The development of education of the Hill Kharia community/society of Mayurbhanj is the main aspect of the improvement of the primitive tribal communities of the state of Odisha. The Government of India issued directions vide the letter. No. 20018 5/81- ITDA dated 27th April 1980 for the identification of Primitive Tribal Groups, keeping in view the facts that attention to certain tribal groups’ backwardness. In India Hill Kharia is one of the primitive tribal groups living mainly in the forest and hilly covered areas of the Mayurbhanj district of Odisha. Mentally, the people of Hill Kharia tribe of Mayurbhanj are very weak, because of lack of proper education, awareness, adequate foodstuffs, for which they are backward in present society. Odisha has possessed a distinct place in tribal history of India and it is the home of a number of different types of tribes. Different development programmes for education have been implemented through the different govt. or Non govt. agencies. On the basis of field study made by the earlier scholars including the present authors, the Hill Kharias are residing in the Mayurbhanj district of Odisha. The aim of this paper is to focus on educational status of the Hill Kharias of Mayurbhanj district of Odisha. Methodologically, both the primary and secondary sources have been used in the present article.


Author(s):  
Kausar Ali ◽  
Huang Minxing

The article examines emergence of the Tablighi Jamaat (henceforth TJ) in colonial India. It discusses the emergence of Tablighi Jamaat in light of the proselytizing (Tablighi) competition among various Islamic schools that emerged soon after the failure of the 1857 war. This article answers the question of why Maulana Ilyas founded the TJ in undivided India? This study aims to understand the emergence of the TJ in light of the deprivation and Maududian theory of Islamic revivalism. The discussion is based on qualitative analysis of the existing secondary sources in the form of books, research articles, and reports, etc. This study finds that TJ was founded because several Tablighi Jamaats belonged to different Islamic sects during British rule, responded to the challenges of the Muslim community. The Deobandi, Barailvi, Ahl-i-Hadith, and Shi’a Muslims established their proselytizing societies. This study concludes that the Deobandi Tablighi Jamaat emerged not only in response to the anti-Islamic campaigns of Hindus and Christians. The TJ was also founded in response to the preaching struggles of other Islamic schools in the British Raj. It is recommended that the TJ works to implement the Deobandi version of Islam in the world should be further studied


2021 ◽  
Vol 6 (24) ◽  
pp. 144-176
Author(s):  
Junaidi Awang Besar

Malacca is a state that has a mix of voters of 58 percent of voters are ethnic Malays. Malay voters in the state known for its rigid and fanatical supporters of UMNO makes the majority of Malays in the country contributed to a major victory for the BN/UMNO in the general election. The state is known for its legendary Hang Tuah with the slogan "Tak Melayu Hilang Di Dunia" has loyal voters who support UMNO is also a sacred Malay party since before independence. But since the 2008 general election, Chinese voters who originally also supported BN have turned to DAP and other opposition component parties. Urban areas and the majority of ethnic Chinese voters continue to be dominated by DAP and its allied opposition parties. The culmination of the 14th General Election (GE), 2018, finally the state fell to the opposition party pact, Pakatan Harapan (PH) with a slim majority with 15 DUNs won by PH compared to 13 DUNs controlled by BN. Therefore, the purpose of writing this article is to analyze the State of Melaka in Malaysian geopolitics in the pre-GE-14, GE-14, and post-GE-14. Based on the analysis of GE 2018 results data, field observations and analysis of secondary sources such as journal articles and conference papers, the findings show that PH's success in capturing the Melaka from BN is an amazing event and beyond the expectations of all parties. However, the political change was due to national issues and the determination to bring down BN by voters, especially the young or first-time voters. Although PH managed to capture the Melaka PH only won with a slim majority of only 2 DUNs. PH win in urban areas and the majority of ethnic Chinese and the BN/UMNO continues to excel in the rural areas and the majority ethnic Malays. Then when BERSATU left PH and formed the National Alliance (PN) together with BN/UMNO, PAS, GPS, and GBS which controlled the Federal Government in March 2020 then the Melaka State Government also fell from PH to PN led by BN as a result of the party jump by two BERSATU assemblymen, one PKR assemblyman and one DAP assemblyman made PN controls 17 DUN seats while PH only has 11 DUN seats left. Such is the science of politics, nothing is impossible and politics itself is dynamic, artistic, and sometimes difficult to anticipate. Therefore, all parties must accept the political decision of the people of Melaka and give the opportunity to the leadership of the State Government to carry out their responsibilities as rulers in this state to implement the manifesto or 'commitment' during the five years of their rule in this historic state.


Author(s):  
Rubaidi Rubaidi

This article examines the critical role of the dimensions of Sufism represented by Sufi ulama in the public sphere (political power) state, either directly or indirectly. In Indonesian historicity, the relationship between Sufi ulama and the state has lasted centuries, even to the modern era. In political theory, there is a "descending of power" and an "ascending of power". Descending power is identical to religiopolitical power, namely power based on religion by placing Sufi scholars as representatives of the people and above the king's power. Power is interpreted as a political system that separates religion and state. This problematic relationship places Sufi ulama in a transcendent way to become part of the state both directly and remotely. Examples of ascending of power are shown clearly through the figures of Habib Lutfi bin Yahya and KH. Maimun Zubair (Mbah Maimun) is in the midst of a potential nation clash during the 2019 presidential election process. This study is based on secondary sources in related references and primary sources. The primary source is based on the thoughts of a Sufi teacher and the murshid of Majelis Shalawat Kubro, Shalawat Muhammad, and Shalawat Adlimiyah in East Java.


2019 ◽  
Vol 35 (2) ◽  
pp. 430-439
Author(s):  
Adi Suryani ◽  
Soedarso Soedarso

Palu multi-disasters in 2018 caused life crisis. Many infrastructures and social structures were destroyed. Many people suffer from calamity. This life-threatening situation left bitter experiences. After disasters, they engage in social interaction to survive and re-develop. They are gradually adapting, rebuilding, and learning from experiences.  This study aims to examine how social communication may catalyze community resilience and be self-educated community. The data are collected through direct observation by examining physical environment and direct disaster experiences. The data are analyzed using analytic induction. The study indicated that daily social communication can potentially facilitate Palu’s community learning and resilience in four primary ways. Firstly, through communication, the people could share their disaster emotional experience which allows them to relieve their anxiety, insecurity, fear and panic. Secondly, they could disseminate local knowledge on problem-solving. Thirdly, social communication facilitates social actions to recover. Fourthly, it allows the young generation to learn.


2019 ◽  
Vol 5 (5) ◽  
pp. 159-165
Author(s):  
Dr Kamei Budha Kabui ◽  
Dr Oinam Ranjit Singh ◽  
Dr. Th. Mina Devi

The paper is an attempt to examine the socio-cultural significance of the Rih-ngai festival of Kabui inhabitants, Manipur. The Kabui people celebrate Rih-ngai, war festival on the 13th day of Manipuri lunar month Phairen (February) for one day every year. The practice of head hunting was gone. But, it is preserved in the form of narrative. The male members of Khangchu, male’s dormitory perform the war rituals like Ritaak Phaimei, Kabaomei, Chong Kapmei etc. at the village gate to preserve and promote the rich culture and tradition of the people. The young men have opportunity learn the tradition of their forefathers by participating in the festival. Dance and music are part and parcel in the celebration of the festival. Kabui Naga dance is popular outside the state of Manipur and it also brought a name for the community. The data are based on available primary and secondary sources.


Author(s):  
Tariq Anwar Khan ◽  
Adil Khan ◽  
Muhammad Imran Mehsud

This paper aims to identify the factors responsible for reluctance of centre to decentralise power and imitation of the same trend in provinces while dealing with minority ethno-lingual identities. The paper explores questions: what is the nature of federalism in Pakistan? How federal question is dealt in the three constitutions of the republic? How differently ethnic groups responded to various federal arrangements orchestrated by the managers of the state over the years? Objectives of the study are to develop an understanding into the challenges posed to federalism in Pakistan and to develop a more inclusive approach for addressing the federal question. The discussion generated in this study is based upon qualitative analysis of existing published literature in the form of books, research articles, reports, and official documents. The narrative upon which the federation of Pakistan has been constructed is self-contradictory. The paper not only exposes the contradictions of this narrative but also includes societal perspective on the ethnic diversity and federation of Pakistan. It has been concluded that the crisis generated by over-centralisation of the state could only be resolved by ensuring the fundamental federal values like decentralization, provincial autonomy, and devolution within the provinces to the grass root level.


2016 ◽  
Vol 10 (3) ◽  
pp. 352-366 ◽  
Author(s):  
Bruce Baugh

In Bergsonism, Deleuze refers to Bergson's concept of an ‘open society’, which would be a ‘society of creators’ who gain access to the ‘open creative totality’ through acting and creating. Deleuze and Guattari's political philosophy is oriented toward the goal of such an open society. This would be a democracy, but not in the sense of the rule of the actually existing people, but the rule of ‘the people to come,’ for in the actually existing situation, such a people is ‘lacking’. When the people becomes a society of creators, the result is a society open to the future, creativity and the new. Their openness and creative freedom is the polar opposite of the conformism and ‘herd mentality’ condemned by Deleuze and Nietzsche, a mentality which is the basis of all narrow nationalisms (of ethnicity, race, religion and creed). It is the freedom of creating and commanding, not the Kantian freedom to obey Reason and the State. This paper uses Bergson's The Two Sources of Morality and Religion, and Deleuze and Guattari's Kafka: For a Minor Literature, A Thousand Plateaus and What is Philosophy? to sketch Deleuze and Guattari's conception of the open society and of a democracy that remains ‘to come’.


1970 ◽  
Vol 8 (1) ◽  
pp. 41-59
Author(s):  
Ahmad Muttaqin

This paper discusses the existence of religion in globalization era.Religious values, which are private, sacral, and transcendent, interact with theglobalization circle, which seems to be contradictory with religion.Globalization is utilitarian  as its nature and it results in vanish of local values or cultures. However, none can avoid, neither can religious people. Responds to globalization frequently occur in extreme behavior since some people thinks that globalization will threat their existence in this world. Such responds make the people labeled as fundamentalists or terrorists, and many of them have religious background.  Some of religious groups extremely rejecting globalization can be found states of former USSR, Japan, and Iran. Finally, this paper presents the forms and  positions of  religion suggested by four figures, i.e. Immanuel Wallerstein, John Meyer, Roland Robertson, and Niklas Luhmann. They suggest that the religions will keep their existence if they adopt the values of globalization and make themselves the instrument of communication as well as political and economic interaction of the world’s interaction. Religion should evolve from narrow mindedness to a broader, new, and universal values.


2018 ◽  
Vol 2 (2) ◽  
pp. 101-115
Author(s):  
Munawir Munawir

Non-Muslim leadership becomes a problematic issue in the context of inter-religious relations in Indonesia, especially for Muslims in conducting religious-social-political relations with non- Muslims. The problematic position of this non-Muslim leadership issue is the state constitution allows but the religious constitution (based on the textuality of the Qur'an) forbids. How does M. Quraish Shihab respond as well as answer the problematic of the people in the case? It is this core issue that will be tested by the answer through this research. Using the descriptive-inferential method and the philosophical-historical approach (philosophical and historical approach), the conclusion that M. Quraish Shihab in interpreting the verses (ban) of non-Muslim leadership (Surat al-Maidah: 51, QS Ali 'Imran: 28, and QS al-Mumtahanah: 1) is contextual, or in other words, the verses are understood to be sociological and not theological. Therefore he allows non-Muslim leadership as long as the non-Muslims are not of a hostile group of Islam, even he does not allow the leadership of a Muslim if a Muslim is actually injurious Islam and harms the interests of Muslims.


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