To: Sociology of Islam
Cc: Sociology and Global Studies Subject: Relocation of IPSA Congress Dear Friends, IPSA decided to relocate 2016 Istanbul Congress reportedly on security grounds. Political science and sociology have analyzed all these changes. Albin Michel, Paris. Journal of Institute of Muslim Minority Affairs 12(2):285–306. The London-based Institute of Muslim Minority Affairs estimates that about three hundred million Muslims live in one hundred forty-nine non-Muslim states. However, individual aggressiveness would make social life impossible unless it was curbed by some sanction. The new-style puritanism with its elective affinity for social radicalism prevails in areas where colonialism destroyed old elites and a new one elite came from below rather than from the outer wilderness (Gellner 1983, p. 89). The old form of militancy attempted to establish the legitimacy of political goals; the new form is guided by religious fanaticism, destruction, and revenge. In R. Fisher, ed., The Metropolis in Modern Life. Turner, Bryan 1974 Weber and Islam. —— 1999a "Faithlines: Religion, Society and the State in Indonesia and Pakistan." Laroui, A. Ibn Khaldun's sociological generalizations about the Muslim social formations of his time can be summarized in the following statements: These three statements describe the rise and fall of many historical Muslim social formations in the Middle East and North Africa. 1 VIRGINIA TECH - Department of Sociology 560 McBryde Hall Blacksburg, VA 24061 - USA WELCOME TO THE SOCIOLOGY OF ISLAM & MUSLIM SOCIETIES NEWSLETTER An Open Publication of News, Announcements, Editorial Comment Dear All, At the end of Spring ‘08, a long time Middle East expert and historian at Virginia … Encyclopedia of Sociology. In the second period, from 622 to 632, a change in the function of the Koran’s message occurs: Islam appears and develops in Medina, where the first Muslim community is born and where individual religious identity becomes collective. 1997 Political Islam, Berkeley: University of California Press. Folk Islam is superstitious and mediationist. Building on the sociological and historical analyses of Muslim society of Ibn Khaldun (1958), Weber (1964), Hume (1976), Hodgson (1975), and others, Gellner has advanced a theory of Muslim social formation that is based on his conceptualization of "two strands of Islam." —— 1995 "Is There a Muslim Society? The religion that God set forth for Abraham, Moses, Jesus, and muḤammad proclaimed by the latter in Arabia in the 7th century, which enjoys the…, ʿAbduh, Muḥammad © 2019 Encyclopedia.com | All rights reserved. Weber saw Islam as a prophetic, this-worldly, salvationist religion with strong connections with other Abrahamic religions and regarded it as a useful test case of his thesis. Past and Present 151:3–27. The Ulema (religious scholars), who are the primary bearers and transmitters of the traditional worldview, are mostly reactionary in the sense that they tend to oppose reforms. —— 1962b Mohammed at Medina. New York: Oxford University Press. Benkheira, M. H. (1997) L’Amour de la Loi. London: Routledge. (Eds.) The new militancy appears to be fueled by a sense of desperation and humiliation caused by globalization and the increasing economic, cultural, technological, and military hegemony of the West. Pirenne, Henry 1939 Mohammed and Charlemagne. Geertz, C. (1968) Islam Observed. The Koran’s text, composed of 114 Surahs, is present in the memory of the Prophet’s companions (the first four caliphs) and in the community’s memory, but it is not yet structured, given that their culture is based on oral traditions and not the written word. Maspero, Paris. The aim of these and similar studies has been to identify and understand how certain ideas and cultural elements utilized by Islam derived from preexisting religions or to point to the existence of elements analogous to Islam in other religious traditions in the same general area. According to Watt "These features of the Islamic worldview and the corresponding self-image are the basis of Islamic fundamentalism. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list. In fact, in Islam’s historiography, the lack of a history of peoples is evident, since a history of dynasties and power has prevailed. The validity of Gellner's model of Muslim society has been challenged in the historical and the modern contexts. This form of faith generally is known in the literature as religious brotherhoods or Sufi orders. Geertz shows that in the sociocultural and ecological setting of Morocco, the "cultural center" of Islam was developed not in the great cities but in the mobile, aggressive, fluid, and fragmented world of tribes on the periphery. (2004) The Modern Middle East. What had once been a minority accomplishment or privilege, a form of the faith practised by a cultural elite, has come to define society as a whole" (Gellner 1994, p. 22). A large majority of the respondents were devoutly religious. Globalization tends to heighten civilizational identity, and as a result, civilizational differences are difficult to reconcile and override political and economic factors. —— 1992 The Glory and the Power: The Fundamentalist Challenge to the Modern World. After reviewing the evidence on the separation of state and religion in Islamic history, Lapidus (1996) concludes that the history of the Muslim world reveals two main institutional configurations. It began in sixth-century Arabia and spread rapidly to regions outside the Arabian peninsula. The Arab-Muslim war fleets closed the Mediterranean to shipping in the later seventh century. The Meccan Surahs of this first period deal with a deeply spiritual, eschatologi cal Islam – an Islam which could be referred to as being an interior Islam. The nature and ruthlessness of violence reflect their desire to gain public attention and are symptomatic of their desperation. The 2021 ASA Virtual Annual Meeting online portal is open for submissions. The globalization process is creating a social and cultural hiatus that is affecting the nature and organization of Islamic militancy. In this respect, it has occupied an important place in the theoretical discourse of a number of theorists from Ibn Khaldun and Weber to Gellner. Utman, to avoid disputes, opted for the more conservative system. —— 1999b "Faithlines: Social Structure and Religiosity in Muslim Societies." Rugh, Andrea 1984 Reveal and Conceal: Dress in Contemporary Egypt. Islam was instrumental in introducing wide-ranging legal-religious enactments to improve the status and position of women in Arabian society and protect them from male excesses. The first factor inhibits the handing over of spheres of life to nonreligious authority, and the second makes it difficult to offer rival versions of the blueprint. Urban religion is Weberian (textual and puritanical), and rural and tribal religion is Durkheimian. The study is located at the crucial intersection between a variety of disciplines in the social sciences and the humanities. According to Islamic tradition, God chose a man, Mohammad, who through the angel Gabriel’s revelation (or tanzil, which means Word descent) would become God’s messenger and prophet. Oxford: Oxford University Press. This article has identified some of the questions and issues that make the sociology of Islam a challenging field of social inquiry. Ithaca N.Y.: Cornell University Press. The Mediterranean Roman Empire in the West was replaced by a western Europe dominated by a northern Frankish aristocracy that gave rise to a society in which wealth was restricted to land. The Hague: Mouton. Saint cults are prominent in the tribal or rural countryside and provide invaluable services in rural conditions: mediating between groups, facilitating trade and exchanges, and providing symbolism that allows illiterate rustics believers to identify enthusiastically with a scriptural religion. —— 1987 "Pirs and Politics: Religion, Society and the State in Pakistan." "Sociology of Islam The solution would require more open and stronger political structures in Muslim countries to legally and politically pursue solutions to the problems posed by the new militancy. Gellner's Theory of Muslim Society. This led to strict injunctions on the types of roles they could play in the public sphere. Via SOCIOLOGY OF ISLAM LISTSERV on February 24, 2014: We are pleased to announce the first Ethnographic Film and Media Program of the Middle East and Central Eurasia, which will be held annually in conjunction with the Anthropology of the Middle East and Central Eurasia Network of the European Association of Social Anthropologists (EASA). The God of Abraham reveals definitively in the Word, the recitation of which corresponds to the term Qur’an in Arabic, the language that, according to the Koran, God chose because of its “clarity.” This point represents an essential element in the definition of Islamic identity: the new religious conscience of Islam involves a linguistic and semantic specificity represented by the Arab language. —— 1993 Fundamentalism and Society. Geertz and the Islamization process. —— (1988) Islamic Fundamentalism and Modernity. Mouton, The Hague. In this way they got over the issues that blocked these societies into rigid and decontextualized frames. Beinin, J., and J. Stork, eds. Its adherents include American Muslims, who are predominantly of African origin, and more recent immigrants from all over the Muslim world. Therefore, with the death of its Prophet, profound disagreements arose regarding Islam’s developments throughout history; the controversy between Sunnis and Shiites has its roots in the function of the Prophet. Sociology of Islam and Muslim Societies This website is published and updated from individual contributors, mailing list posts, web and other resources, and as such it represents a diverse set of views; however, we do not promote Orientalism. This renewed religious identity becomes the exclusive and absolute basis for a re-created political and social order. The Muslim presence in west European countries has raised challenges to both Muslim and European traditions. Distilling insights from his works on the history and sociology of Islam, Watt (1988) has proposed that the principal root of Islamic fundamentalism is the domination of the traditional "Islamic world view" and the corresponding "self-image of Islam" in the thinking of Islamic intellectuals and great masses of ordinary Muslims. London: Athlone Press. Arkoun, M. (1984) Pour une critique de la raison islamique (For a Criticism of Islamic Reason). The nineteenth century and the first half of the twentieth saw the development of oriental ism. Most of the immigrant Muslims come from south Asian and Middle Eastern countries. Garnier-Flammarion, Paris. Finally, the crisis of contemporary Islam should be evaluated, in which the central questions troubling the Muslim world are the construction of a democratic space and the acknowledgment of human rights – the rights of the individual and religious freedom. Feeling that this identity is at risk, fundamentalists try to fortify it by means of a selective retrieval of doctrines, beliefs, and practices from a sacred past as well as modern times. 1993 Islam and the West. The state taxed both Muslims and non-Muslims, in ways patterned after pre-Islamic models but to new ends. According to Huntington, future conflicts will occur along the fault lines that separate those civilizations. Rodinson, (1980) La Fascination de l’Islam (Enchantment of Islam). This question was the focus of Mohammed and Charlemagne (Pirenne 1939). —— 1999 "The Sociology of Islamic Social Structure." by Houman Sarshar I.B.Tauris, Aug 2014 The sociology of Islam arguably emerged in the fourteenth century with the work of Ibn Khaldun, but the term itself appeared first in 1931. Chicago: University of Chicago Press. This hypothesis, advanced by Samuel Huntington (1993), holds that whereas in the pre–Cold War era military and political conflicts occurred within the Western civilizations, after the end of the Cold War the conflict moved out of its Western phase and its centerpiece became the interaction between the West and non-Western civilizations and among non-Western civilizations. For God is well-acquainted with all that ye do.” (The Quran, Surah Al-Maida: 8) A discussion of the economic and social aspects of the origins of Islam provides a test case for a closer investigation of the wider issues raised by the dominant paradigms in sociology. Crone, Patricia 1996 "The Rise of Islam in the World." "Islam in Barbary was—and, to a fair extent still is, basically the Islam of saint worship and moral severity, magical power and aggressive piety, and this for all practical purposes is as true in the alleys of Fez and Marrackech as in the expanses of the Atlas or the Sahara" (Geertz 1968, p. 9). Gellner also challenges Weber's contention that the institutional preconditions of modern capitalism were not restricted to the West but that it was the ideological element (i.e., the Protestant ethic) that provides the crucial differentia, the extra spark that, in conjunction with the required structural preconditions, explains the miracle. Yale University Press, New Haven. Does this mean increasing support for the militant Islamic movements that are agitating to establish their versions of the Islamic state? New York: State University of New York Press. Building on David Hume, Ibn Khaldun, Marshal Hodgson, and others, he provides a model of Muslim society that aspires to a general interpretation of all past and present Muslim societies. They have arrived as skilled and unskilled laborers, students, and refugees from political developments in Muslim countries. Cairo: American University of Cairo Press. According to Gellner, this constitutes the basic mechanism of the massive transfer of loyalty from folk Islam to a scripturalist, fundamentalist variant of Islam: "This is the essence of the cultural history of Islam of the last hundred years. . 1972 Western Religion. Some of the reforms have been successful, and, in some countries, such as Iran and Pakistan, the pendulum has swung to more traditionalist views that have gained favor with the current ruling elites. Such deep disagreements produced a political and a theological divorce, since – according to the Shiite perspective – the caliphate had been usurped by the Sunnis. In Muslim Society (1983) and other writings (Gellner 1969, 1992, 1994), Gellner identifies unvarying features of Muslim societies that make them susceptible to sociological analysis. Islamic Militancy: A New Paradigm? He also found a close affinity between the ideology of Islam and the situation that prevailed in early seventh-century Mecca. This view is reinforced by the fact that Islam does not have a church institution, although it does have the institutions of the Ulema, who act as the guardians of the interpretations of the sacred tests, and the Iman Masjid (leaders of the mosques), who lead the mandatory daily prayers in mosques. Chicago: University of Chicago Press. Social phenomena seem to obey laws that while not as absolute as those governing natural phenomena, are sufficiently constant to cause social events to follow regular, well-defined patterns and sequences. The empirical evidence also indicates that in Muslim societies where men have experienced greater status loss relative to women as a result of public policies aimed at improving the quality of female citizenship, they appear to have compensated for that loss by developing more conservative attitudes toward women, including veiling, seclusion of women, and patriarchy. New Haven, Conn.: Yale University Press. Ibn Khaldun traces the origin of social solidarity to blood and kinship ties. These transformations can inform us about what sort of domestic crisis Iran is facing today. The new militancy is not motivated by attitudes toward colonialism and struggles to win the hearts and minds of Muslim populations. This “new” religion, Islam – whose etymology means “peace” but also “submission” in the sense of humankind’s devotion to God’s word – not only changed the extant religious language, but also deeply modified the social and anthropological structures of the peoples of the Arab peninsula. According to Wolf: The religious revolution associated with the name of Mohammed permitted the establishment of an incipient state structure. Historical scholarship indicates that the institutional configurations of Islamic societies can be classified into two types: (1) "differentiated social formations" (societies in which religion and the state occupy different spaces) and (2) "undifferentiated social formations" (societies in which religion and the state are integrated). Studies by Hassan (1984, 1985a, 1985b) and Irfani (1983) provide some support for this theory. Therefore, it’s best to use Encyclopedia.com citations as a starting point before checking the style against your school or publication’s requirements and the most-recent information available at these sites: http://www.chicagomanualofstyle.org/tools_citationguide.html. As Geertz observes, "Religious faith, even when it is fed from a common source, is as much a particularising force as a generalizing one, and indeed whatever universality a given religious tradition manages to attain arises from its ability to engage a widening set of individual, even idiosyncratic, conceptions of life and yet somehow sustain and elaborate them all" (Geertz 1968, p. 14). He sees Islamic fundamentalism as arising from the failures of Muslim countries to achieve political and economic development of their masses. New militancy is not motivated by attitudes toward colonialism and struggles to win the hearts and minds Muslim... That about three hundred million Muslims live in one hundred forty-nine non-Muslim states difficult. Movements that are agitating to establish their versions of the Islamic worldview and the State in Indonesia Pakistan... Studies by Hassan ( 1984, 1985a, 1985b ) and Irfani ( 1983 ) provide some for... 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