Islam in World Cultures: Comparative Perspectives

R. Michael Feener
ABC-CLIO, 2004 - 387 頁
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Islam in World Cultures analyzes differences in Islamic culture and practice by looking not simply at matters of doctrine, but also at how Islam interacts with local cultures.

Contemporary treatments of Islam focus on the Middle East; they treat the beliefs and people of that region as representing all of Islam. At most they emphasize the differences between Muslim groups--Sunni vs. Shia, for instance--while overlooking the even greater differences that result from region-specific cultural and political pressures.

Islam in World Cultures gathers the work of ten eminent scholars, each of whom has expertise in the Muslim culture of a particular country or geographical area. Individual chapters explore contemporary developments in the Islamic experience in Turkey, Iran, Pakistan, Central Asia, China, Indonesia, South Africa, Ethiopia, and the United States. This broad treatment provides an introduction to the full range of issues relating to Islam in the context of globalization.

  • A full chapter of annotated references and electronic links, organized to relate to each chapter
  • A glossary of key terms, with emphasis on comparative usage and how common terms differ in definition from place to place


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Chapter OneIslam Historical Introduction and Overview
Chapter TwoIslam after Empire Turkey and the Arab Middle East
Chapter ThreeShiite Islam in Contemporary Iran From Islamic Revolution to Moderating Reform
Chapter FourDebating Orthodoxy Contesting Tradition Islam in Contemporary South Asia
Chapter FiveIslam in Contemporary Central Asia
Chapter SixIslam in China Accommodation or Separatism?
Chapter SevenMuslim Thought and Practice in Contemporary Indonesia
Chapter EightReligion Language and Nationalism Harari Muslims in Christian Ethiopia
Chapter NineRace Ideology and Islam in Contemporary South Africa
Chapter TenPeril and Possibility Muslim Life in the United States
Chapter ElevenSuggestions for Further Reading and Internet Resources
Chapter TwelveKey Terms



第 69 頁 - The ruling to kill the Americans and their allies — civilians and military — is an individual duty for every Muslim who can do it in any country in which it is possible to do it...
第 51 頁 - In some places I have seen women who put a piece of cloth or a towel or something like it over their heads to hide their faces, and who turn their backs or huddle themselves on the ground when a man passes by. What is the meaning and sense of this behaviour?
第 274 頁 - The rights in the Bill of Rights may be limited only in terms of law of general application to the extent that the (limitation is reasonable and justifiable in an open and democratic society based on human dignity, equality and freedom...
第 269 頁 - Persons belonging to a cultural, religious or linguistic community may not be denied the right, with other members of that community (a) to enjoy their culture, practise their religion and use their language; and (b) to form, join and maintain cultural, religious and linguistic associations and other organs of civil society.
第 284 頁 - The English translation is not as eloquent as the original Arabic, but let me quote from the Koran itself: "In the long run, evil in the extreme will be the end of those who do evil. For that they rejected the signs of Allah and held them up to ridicule." The face of terror is not the true faith of Islam. That's not what Islam is all about. Islam is peace. These terrorists don't represent peace. They represent evil and war. When we think of Islam we think of a faith that brings comfort to a billion...
第 53 頁 - Brethren, you are not a benevolent organization, nor a political party, nor a local association with strictly limited aims. Rather you are a new spirit making its way into the heart of this nation...
第 51 頁 - Gentlemen ... it was necessary to abolish the fez, which sat on the heads of our nation as an emblem of ignorance, negligence, fanaticism, and hatred of progress and civilization, to accept in its place the hat, the headgear used by the whole civilized world, and in this way to demonstrate that the Turkish nation, in its mentality as in other respects, in no way diverges from civilized social life.
第 59 頁 - In this country, if you are a young man . . . you have only four choices: you can remain unemployed and celibate because there are no jobs and no apartments to live in; you can work in the black market and risk being arrested; you can try to emigrate to France to sweep the streets of Paris or Marseilles; or you can join the FIS and vote for Islam
第 173 頁 - This was accompanied by socioreligious change: the traditional shamanistic Turkic-speaking Uyghur came increasingly under the influence of Persian Manichaeanism, Buddhism and eventually Nestorian Christianity. Extensive trade and military alliances along the old Silk Road with the Chinese state developed to the extent that the Uyghur gradually adopted the cultural, dress and even agricultural practices of the Chinese.
第 49 頁 - The Europeans have now put their hands on every part of the world. The English have reached Afghanistan: the French have seized Tunisia. In reality this usurpation. aggression. and conquest have not come from the French or the English. Rather it is science that everywhere manifests its greatness and power.

關於作者 (2004)

R. Michael Feener is assistant professor of religious studies at the University of California, Riverside, CA.