Globalization and the Muslim World

Total Page:16

File Type:pdf, Size:1020Kb

Globalization and the Muslim World Globalization and the Muslim World Dr. Zencirci Providence College Spring 2019 PSC 470 Course Description Conventional wisdom often presents the view that there is a “clash” between the West and the Muslim World. As a result, Muslims are frequently portrayed as either victims of or as resisting dynamics of globalization. Even scholarship on the topic of globalization and Islam disproportionately focuses on how globalization and the spread of Western culture negatively affects those who belong to the Islamic faith. In this view, globalization is seen as a process that operates independently of the contributions of Muslims themselves. In contrast, in this course, students will be introduced to an alternative perspective which approaches Muslims as “agents” of globalization, instead of situating them at the margins of key cultural, economic and political processes. The course will cover a wide range of topics, such as Islamic banking, Islamic finance, women’s rights, human’s rights, minority rights, terrorism and the internet. Learning Objectives • Learn about the heterogeneity of Islam as a lived reality of contemporary Muslims around the globe. • Develop an understanding of Islam as a global religion. • Describe the geographic and demographic characteristics of Muslim regions and significant minority populations in Europe and North America. • Become conversant with important concepts and enduring institutions related to Muslim societies. Readings All students are required to come to class having completed the readings for that class meeting. • Jan Nederveen Pieterse, Globalization and Culture: Global Melange (3rd Edition), Rowman and Littlefield 2018. • Sarah Tobin, Everyday Piety: Islam and Economy in Jordan. Cornell University Press, 2016. - In addition to these books, we will read a wide range of articles which will be provided in a reader to students. Grade Distribution Take Home Essays: %20 x2 = %40 Participation and Attendance: %20 Final Paper Total: %40 Abstract: %5 Extended Abstract and Outline: %10 Final Paper: %25 1 Some Key Points Attendance and Participation: This class combines a lecture format with a heavy emphasis on class participation. You need to come to class prepared to discuss the readings, and take initiative during our class meetings. Attendance is mandatory. You will lose points if you do not come to class or if you fail to participate in discussions. Use of Technology: You are not allowed to use laptops, tablets or cellular phones during this class. If I notice that you are checking email, chatting, facebook-ing, surfing the web, and/or typing at a weird moment, you might be asked to leave class and it may negatively impact your participation grade. Cellphones should be stored in your bag, backpack, pocket or purse. Texting is not allowed! Courtesy: It is important to maintain courtesy for other people and their opinions while discussing political issues. Listening to the points of others respectfully and not disrupting them is of utmost importance. If you are disruptive to the sharing of ideas and opinions, you may be asked to leave class and it may negatively impact your participation grade. Entry and Exit: You are expected to come to class on time. If you need to leave early please let me know before class starts. Difficulties: If you ever are having challenges with the material, the lessons, or the assignments, it is best to contact me as soon as possible. I am happy to help, but please note that there is little chance of significant grade improvement at the end of the semester. Part 1: Theories and Encounters Week I Introduction: The Myth of Clash • Huntington. 1993. “The Clash of Civilizations?” Foreign Affairs, 72 (3): 22-49. • Said. 2001. “The Clash of Ignorance” The Nation. • Hunt. 2002. “In the Wake of September 11: The Clash of What?” The Journal of American History, September 11: A Special Issue 89(2):416-425. Week II Theories of Globalization • Chapter 1, “Globalization: Consensus and Controversies,” from Pieterse. • Friedman, “The Lexus and the Olive Three: Understanding Globalization.” [R] • Stiglitz, “Globalism’s Discontents.” [R] Week III Theories of Globalization Cont’d • Chapter 3, “Globalization and Culture: Three Paradigms,” from Pieterse. 2 • Barber, Benjamin. 1995. "Jihad Vs McWorld" in Braving the New World: Readings in Contemporary Politics, pp. 17-27. Week IV Globalization and Muslims: Resistance, Exclusion or Hybridity? • Rashid Khalidi, “The Middle East as a Framework of Analysis: Re-Mapping a Region in the Era of Globalization,” Comparative Studies of South Asia, Africa and the Middle East 18, no. 1 (1998): 74-80. [R] • Khurshid. “Globalization: Challenges and Prospects for Muslims.” Policy Perspectives, vol. 3, no. 1, 2006, pp. 1–11. • Cooke, Miriam and Burce Lawrence (2005). Muslim Networks from Hajj to Hip Hop, Chapel Hill: the University of North Carolina Press. [Selections] • Gole, “Snapshots of Islamic Modernities,” Daedalus, 129, no.1 (2000): 91-117. [R] Week V Movie: The Reluctant Fundamentalist (2012) • Take Home Essay Due at the Beginning of Week VI. Part 2: Global Flows in the Muslim World Week VI Political Economy (I): Islamic Banking and Finance • Tobin. 2016. Everyday Piety: Islam and Economy in Jordan. [Entire] Week VII Political Economy (II): Branding Islamic Products • Shirazi, 2016. Brand Islam: The Marketing and Commodification of Piety. University of Texas Press [Selections] • Latif et al. 2014. “A Comparative Analysis of Global Halal Certification Requirements, Journal of Food Products Marketing, 20(1): 85-101. Week VIII Islam and the Question of Human Rights • Dalacoura. 2007. “Islam and Human Rights.” [R] • Ghamari-Tabrizi. 2000. “Globalization, Islam, and Human Rights: The Case of Iran.” Political and Legal Anthropology Review, 23(1): 33–48. Week IX Uses and Abuses of the Internet • Huff. 2001. “Globalization and the Internet: Comparing the Middle Eastern and Malaysian Experiences.” Middle East Journal, 55(3): 439–458. • Anderson, 1999. “The Internet and Islam’s New Interpreters,” in New Media in the Muslim World, eds. Dale Eickelman and Jon Anderson, Indiana University Press. • Khiabany and Annabelle. 2007. “The Politics of/in Blogging in Iran.” Comparative Studies of South Asia, Africa and the Middle East, 27(3): 563-579. 3 Week X Migrants and Refugees • Saskia Sassen, “Immigration in a Global Era.” [R] • Ennaji, 2014. “Muslim Moroccan Migrants in Europe: Transnational Migration in its Multiplicity.” Palgrave Macmillan. [Selections] Week XI Women and Gender • Lila Abu Lughod. 2002. "Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others". American Anthropologist 104 (3): 783-790. • Mahmood, Saba. 2005. “Feminist Theory, Agency, and the Liberatory Subject.” In Fereshteh Nouraie-Simone, ed. On Shifting Ground: Muslim Women in The Global Era, 111-152. • Dwyer, Claire. 2008. “The Geographies of Veiling: Muslim Women in Britain.” Geography 93(3): 140-147. Week XII Terrorists and Their Others • Mahmoud Mamdani, 2000. “Good Muslim, Bad Muslim. A political perspective on culture and terrorism.” American Anthropologist, 104(3): 766-775 • Hegghammer, T. 2010. “The Rise of Muslim Foreign Fighters: Islam and the Globalization of Jihad.” International Security, 35 (3): 53-94. Week XIII Movie: The Square (2013) • Take Home Essay Due at the Beginning of Week XIV. Week XIV Islam in America • Williams, R.H. 2011. “Creating an American Islam: Thoughts on Religion, Identity and Place,” in Sociology of Religion, 72(2): 127-153. • Hanania, Ray. 2015. “I’m Glad I Look Like a Terrorist: Growing Up Arab in America.” [selections] Week XV Student Presentations Final Paper Due Date to be Announced. 4 .
Recommended publications
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • The Differences Between Sunni and Shia Muslims the Words Sunni and Shia Appear Regularly in Stories About the Muslim World but Few People Know What They Really Mean
    Name_____________________________ Period_______ Date___________ The Differences Between Sunni and Shia Muslims The words Sunni and Shia appear regularly in stories about the Muslim world but few people know what they really mean. Religion is important in Muslim countries and understanding Sunni and Shia beliefs is important in understanding the modern Muslim world. The beginnings The division between the Sunnis and the Shia is the largest and oldest in the history of Islam. To under- stand it, it is good to know a little bit about the political legacy of the Prophet Muhammad. When the Prophet died in the early 7th Century he not only left the religion of Islam but also an Islamic State in the Arabian Peninsula with around one hundred thousand Muslim inhabitants. It was the ques- tion of who should succeed the Prophet and lead the new Islamic state that created the divide. One group of Muslims (the larger group) elected Abu Bakr, a close companion of the Prophet as the next caliph (leader) of the Muslims and he was then appointed. However, a smaller group believed that the Prophet's son-in-law, Ali, should become the caliph. Muslims who believe that Abu Bakr should be the next leader have come to be known as Sunni. Muslims who believe Ali should have been the next leader are now known as Shia. The use of the word successor should not be confused to mean that that those that followed the Prophet Muhammad were also prophets - both Shia and Sunni agree that Muhammad was the final prophet. How do Sunni and Shia differ on beliefs? Initially, the difference between Sunni and Shia was merely a difference concerning who should lead the Muslim community.
    [Show full text]
  • The Idea That Islam Was Spread by the Sword Has Had Wide Currency At
    Was Islam Spread by the Sword? The idea that Islam was spread by the sword has had wide currency at many diffrenet times and the impression is still widespread among the less reflective sections of the media and the wider public that people converted to Islam because they were forced to do so. This is, of course, a very useful argument in all sorts of ways. It allows non-Muslims to explain the otherwise problematic fact that so many people converted to Islam when it was, clearly, an inferior or even completely wicked religion. Claiming that people were forced to convert meant avoiding the difficult idea that people might have converted because of inadequacies or failings among the Christian clergy or worse, the intolerable thought that Islam was the true religion and that God was on the side of the Muslims. So much easier, then, to say that people were converted because they had no choice or rather that the choice was between conversion and death. In this paper I want to consider the role that violence and armed might played in the spread of Islam in the central Middle East between the death of the Prophet Muhammad in 632 and about the year 1000. By the central Middle East I mean the lands between Egypt in the west and Iran in the east. All these lands, Iraq, Syria, Palestine, Egypt and Iran were conquered in the years between 632 and 650. It was an astonishing series of campaigns and victories, campaigns and victories which have affected the history of the area ever since.
    [Show full text]
  • Sufism and the Sacred Feminine in Lombok, Indonesia
    religions Article Sufism and the Sacred Feminine in Lombok, Indonesia: Situating Spirit Queen Dewi Anjani and Female Saints in Nahdlatul Wathan Bianca J. Smith Centre for Islamic Culture and Society, University of Mataram, Mataram 83125, Indonesia; [email protected] Abstract: This article is a feminist ethnographic exploration of how ‘indigenous’ notions of a ‘sacred feminine’ shape Sufi praxis on the island of Lombok in the eastern part of Indonesia in Southeast Asia. I demonstrate through long-term immersive anthropological fieldwork how in her indigenous form as Dewi Anjani ‘Spirit Queen of Jinn’ and as ‘Holy Saint of Allah’ who rules Lombok from Mount Rinjani, together with a living female saint and Murshida with whom she shares sacred kinship, these feminine beings shape the kind of Sufi praxis that has formed in the largest local Islamic organization in Lombok, Nahdlatul Wathan, and its Sufi order, Hizib Nahdlatul Wathan. Arguments are situated in a Sufi feminist standpoint, revealing how an active integration of indigeneity into understandings of mystical experience gives meaning to the sacred feminine in aspects of Sufi praxis in both complementary and hierarchical ways without challenging Islamic gender constructs that reproduce patriarchal expressions of Sufism and Islam. Keywords: sacred feminine; divine feminine in Sufism; Sufi orders; female saints; female leadership Citation: Smith, Bianca J. 2021. Sufism and the Sacred Feminine in in Sufism; Dewi Anjani; Nahdlatul Wathan; Lombok; Indonesia; indigenous feminine Lombok, Indonesia: Situating Spirit Queen Dewi Anjani and Female Saints in Nahdlatul Wathan. Religions 12: 563. https://doi.org/10.3390/ 1. Introduction rel12080563 The ‘sacred (also read as divine) feminine’ as cultural praxis is an under-researched area in the anthropology of Sufism in Indonesia, mostly because normative Sufism as Academic Editors: Milad Milani, organized through the tariqa, like Islam, is structurally and ideologically patriarchal and Zahra Taheri and Aydogan Kars formally speaks to a male audience.
    [Show full text]
  • The Central Islamic Lands
    77 THEME The Central Islamic 4 Lands AS we enter the twenty-first century, there are over 1 billion Muslims living in all parts of the world. They are citizens of different nations, speak different languages, and dress differently. The processes by which they became Muslims were varied, and so were the circumstances in which they went their separate ways. Yet, the Islamic community has its roots in a more unified past which unfolded roughly 1,400 years ago in the Arabian peninsula. In this chapter we are going to read about the rise of Islam and its expansion over a vast territory extending from Egypt to Afghanistan, the core area of Islamic civilisation from 600 to 1200. In these centuries, Islamic society exhibited multiple political and cultural patterns. The term Islamic is used here not only in its purely religious sense but also for the overall society and culture historically associated with Islam. In this society not everything that was happening originated directly from religion, but it took place in a society where Muslims and their faith were recognised as socially dominant. Non-Muslims always formed an integral, if subordinate, part of this society as did Jews in Christendom. Our understanding of the history of the central Islamic lands between 600 and 1200 is based on chronicles or tawarikh (which narrate events in order of time) and semi-historical works, such as biographies (sira), records of the sayings and doings of the Prophet (hadith) and commentaries on the Quran (tafsir). The material from which these works were produced was a large collection of eyewitness reports (akhbar) transmitted over a period of time either orally or on paper.
    [Show full text]
  • Islamic Achievements
    Islamic Achievements Were there any? Placard 2 summarizing sentences – Each sentence letter Symbol should have two IMPORTANT facts in it. 1. Astronomy 2. Baghdad 3. Calligraphy 4. Chess Art 5. Art 6. Banking Banking 7. Irrigation and underground wells 8. Bookmaking and literature 2 summarizing sentences – Each sentence Placard Symbol letter should have two IMPORTANT facts in it. 9. Mathematics 10. Medicine 11.Pharmacies Pharmacies 12. Music 13. Polo 14. Scholarship and learning 15.Libraries Libraries 16. Zoology A • Chess The game of chess was introduced to the Muslim world by the Persians, who had imported it first from India. The game became widely popular among men and women because of its difficulty and intellectual challenge. Caliphs (rulers) would invite champions of the game to chess matches at their palaces. The Muslims continued to adapt and improve the game. Eventually the introduced chess to Europeans, who played it widely from the thirteenth century on. What I would write • Chess was brought to the Muslim world from India • Muslims played it because it was intellectually challenging • Muslims made improvements to the game and eventually introduced it to Europe B • Irrigation Because water was so scarce in the desert regions of the Islamic Empire, Muslims developed ingenious irrigation techniques and utilized underground wells. Dams, reservoirs, and aqueducts were constructed throughout the Islamic Empire as early as the tenth century. Muslims also perfected the water wheel, a technique that could be operated by man, animals or the wind. When an upright pole connected to a series of geared wheels was turned, four water scoops, rising one after another , emptied their contents into a canal.
    [Show full text]
  • Quality and Features of Education in the Muslim World
    Quality and Features of Education in the Muslim World Sayyed Farooq Shah1,*, Safdar Rehman Ghazi1 , Miraj-ud-Din2 , Saqib Shahzad3 , Irfan Ullah1 1 Institute of Education & Research, University of Science & Technology, Pakistan 2 Institute of Education & Research, Gomal University Dera ismail Khan, Pakistan 3 Institute of Education & Research, Abdul Wali Khan University, Mardan, Pakistan Copyright © 2015 Horizon Research Publishing All rights reserved. Abstract The major purpose of this article was to of Western colonization during the late 18th and 19th disclose the quality of education in the Muslim world and try centuries. Muslim communities rediscovered the importance to clarify the misperceptions in the West and in the Muslim of education when they encountered “Modernity” and world about Islamic education. It also tries to highlight the Westernization in the 19th century during the Euro-colonial efforts of Islamic scholars in filling the gaps between them. expansion. It is during this period that the Muslims had to Education in the Muslim world and Islamic education have come to grips with Western military, political, and economic gained much attention in the past few years due to the superiority. Consequently, Muslim “backwardness” and perceived link between those issues and concerns for modernization became the central issues for Muslim development and security in the Muslim world and beyond. intellectuals of this era. Related to, and resultant of the This paper attempts to define Islamic education, provide an political events of the past two centuries were socio-cultural in-depth analysis of the educational systems and Islamic developments that shaped all society’s institutions in the education in the Muslim world, using political-historical, Muslim world, including the educational system.
    [Show full text]
  • “Coming Out” Or “Staying in the Closet”– Deconversion Narratives of Muslim Apostates in Jordan
    MARBURG JOURNAL OF RELIGION, Vol. 18, No. 1 (2016) 1 “Coming Out” or “Staying in the Closet”– Deconversion Narratives of Muslim Apostates in Jordan Katarzyna Sidło Abstract This article describes a pilot study conducted between 22.03.2013 and 22.05.2013 among deconverts from Islam in Jordan. Due to the religious and cultural taboo surrounding apostasy, those who left Islam are notoriously difficult to access in a systematic way and constitute what is known in social research as a ‘hidden’ or ‘hard-to-reach’ population. Consequently, the non-probability sampling methods, namely an online survey, were used to recruit participants to the study. The objective of this research was threefold: (a) exploring the community of apostates from Islam in Jordan, (b) understanding the rationale behind decision to disaffiliate from Islam, and (c) analysing their narratives of deconversion. In addition, this paper examines the changes that occurred in respondents’ lives as a result of their apostasy and the degree of secrecy about their decision. Background The problem of apostasy from Islam is a complex and controversial one. The Quran itself does not explicitly name death as a prescribed penalty for abandoning Islam. The commonly agreed interpretation of the few verses (Arabic – ayats) that mention apostasy is to the effect that Allah will inflict punishment on apostates in the afterlife (Quran, 2:17, 3:87, 9:74, 18:291; usually invoked in this context is ayat from surah Al-Baqara (2:256) “There is no compulsion in religion”2). In the Sunna, on the other hand, we can find a number of hadiths (e.g.
    [Show full text]
  • The Masjid, Yesterday and Today Is a Branch Campus of Georgetown University, the Oldest Catholic and Jesuit University in America, Founded in 1789
    Georgetown University School of Foreign Service in Qatar The Georgetown University School of Foreign Service in Qatar, opened in August 2005, The Masjid, Yesterday and Today is a branch campus of Georgetown University, the oldest Catholic and Jesuit university in America, founded in 1789. The program builds on Georgetown University’s long tradition Zakaryya Mohamed Abdel-Hady of educating future leaders for careers in the international arena through a liberal arts undergraduate program focused on international affairs. For more information about the School of Foreign Service in Qatar, please visit http://qatar.sfs.georgetown.edu. About the Author Zakaryya Mohamed Abdel-Hady is Associate Professor of Islamic Thought The Center for International and Regional Studies and Culture at the Department of Dawa and Islamic Culture at Qatar University. He obtained his Ph.D. in 1997 in Islamic Studies from the Established in 2005, the Center for International and Regional Studies at the University of Glasgow in Scotland. He worked as a Research Fellow at Georgetown University School of Foreign Service in Qatar is a premier research the University of Abertay Dundee, Scotland, and later he moved to the institute devoted to the academic study of regional and international issues through Middle East where he has worked in the UAE and Qatar. Abdel-Hady dialogue and exchange of ideas, research and scholarship, and engagement with has presented and published a number of books and articles in both Arabic national and international scholars, opinion makers, practitioners, and activists. and English, among them “Islam & Muslims in Scotland,” “‘Islamophobia’ ...A threat ...A challenge,” “Intellectual characteristics of the human being Guided by the principles of academic excellence, forward vision, and community as mentioned in the Quran,” “Rights and Responsibilities of Wife: Islamic engagement, the Center’s mission revolves around five principal goals: Teachings vs.
    [Show full text]
  • Islamic Philosophy and Politics (The Experience of Interpretation)
    ISSN 2039-2117 (online) Mediterranean Journal of Social Sciences Vol 6 No 6 S1 ISSN 2039-9340 (print) MCSER Publishing, Rome-Italy November 2015 Islamic Philosophy and Politics (The Experience of Interpretation) Viktor Vasilievich Zheltov Maxim Viktorovich Zheltov Sergey Vladimirovich Birukov Kemerovo State University, Russian Federation, 650043, Kemerovo, Krasnaya Street,6 Doi:10.5901/mjss.2015.v6n6s1p537 Abstract The article highlights the historical background of the diversity of Islam related to the influence of pre-Islamic culture in different countries, as well as the impact of socio-economic cooperation of Islamic countries with the West. It analytically reveals the phenomenon of Islamization of ancient Greek philosophy as a phenomenon of its adaptation to the realities of the Islamic world showing opportunities of philosophy as a science in the Islamic world, and the role of the Qur'an in the development of philosophy and politics in the Muslim countries. The article touches upon the questions of the role of Islam in the Muslim countries` politics, trans-prospects and building democracy in the Arab world analyzing “The Arab Spring” political legacy and future perspectives of its influence. Keywords: ancient Greek philosophy, Islamic philosophy, Islam, Moslem world, the Koran, Revelation, politics, democracy, pluralism 1. Introduction As a rule, the philosophical and political literature says about Islam, as they say in general terms, i.e. as a single doctrine. Meanwhile, there is no single Islam. Political scientists and religious-WIDE Islamic thinkers rightly speak of the existence of: Sunni-ray and Shia Islam; Islam, which are practiced in Riyadh (Saudi Arabia) and Bamako (Mali); version of Islam in Morocco and Indonesia.
    [Show full text]
  • Islamic Religious Schools, Madrasas: Background
    Order Code RS21654 Updated January 23, 2008 Islamic Religious Schools, Madrasas: Background Christopher M. Blanchard Analyst in Middle Eastern Affairs Foreign Affairs, Defense, and Trade Division Summary Since the terrorist attacks on September 11, 2001, the Islamic religious schools known as madrasas (or madrassahs) in the Middle East, Central, and Southeast Asia have been of increasing interest to U.S. policy makers. Some allege ties between madrasas and terrorist organizations, such as Al Qaeda, and assert that these religious schools promote Islamic extremism and militancy. Others maintain that most madrasas have been blamed unfairly for fostering anti-Americanism and for producing terrorists. This report provides an overview of madrasas, their role in the Muslim world, and issues related to their alleged links to terrorism. The report also addresses the findings of the National Commission on Terrorist Attacks Upon the United States (the “9/11 Commission”) and issues relevant to the second session of the 110th Congress. Related products include CRS Report RS22009, CRS Report RL33533, CRS Report RL32499, CRS Report RS21695, CRS Report RS21457, CRS Report RL32259, and CRS Report RS21432. This report will be updated periodically. Overview Since the terrorist attacks on September 11, 2001, the Islamic schools known as madrasas have been of increasing interest to analysts and to officials involved in formulating U.S. foreign policy toward the Middle East, Central Asia, and Southeast Asia. Madrasas drew added attention when it became known that several Taliban leaders and Al Qaeda members had developed radical political views at madrasas in Pakistan, some of which allegedly were built and partially financed by donors in the Persian Gulf states.
    [Show full text]
  • The Future of Islam
    THE FUTURE OF ISLAM THE FUTURE OF ISLAM PETER RIDDELL n the wake of World War II, as the world emerged from devas- tating conflict and entered the post-colonial era, some com- Imentators predicted that rising prosperity would herald a new, post-religion age. The secularizing tendencies that were carving huge slices off religious allegiance in the West would be replicated across the world, according to this view. Such commentators also anticipated that religion, in its surviving form, would be rational- ist, liberal and concerned with the here-and-now rather than the Hereafter. Instead, the world of Islam has experienced massive resur- gence across the globe since the 1970s. Calls for the implementation of Sharia Law in its diverse forms have multiplied. Much of this Islamic resurgence has had clear apocalyptic overtones, suggesting that existence in the Hereafter can be helped by greater piety in this world. The movement of Muslims into hitherto non-Muslim coun- tries has contributed to changing the demographic face of the West over the last 50 years. Public discourse has become preoccupied with Islam and issues surrounding it: Islamophobia, terrorism, Islam as a religion of peace, oppression of women and religious minorities, and so forth. The resurgence of Islam across the world has been fueled and sustained by vast funding from Arab oil-producing nations. This 47 RENEWING MINDS is seen in the rapid growth in non-Muslim countries of mosques, Islamic centers, university departments of Islamic studies, Islamic banks, and the like. So where to from here? Given the dynamic and unpredict- able nature of Islamic resurgence in the recent past, are we able to predict the future of Islam over coming decades? It would be useful to approach this task by outlining those developments which are either certain or highly probable.
    [Show full text]