RSSTodas las entradas con etiquetas con: "Islamismo"

FEMINISMO ENTRE SECULARISMO E ISLAMISMO: EL CASO DE PALESTINA

Dr., islah jad

Elecciones legislativas celebradas en Cisjordania y la Franja de Gaza en 2006 llevó al poder al movimiento islamista Hamas, que pasó a formar la mayoría del Consejo Legislativo Palestino y también el primer gobierno mayoritario de Hamas. Estas elecciones dieron como resultado el nombramiento de la primera mujer ministra de Hamás, quien se convirtió en la Ministra de Asuntos de la Mujer. entre marzo 2006 y junio 2007, dos ministras diferentes de Hamás asumieron este cargo, pero a ambos les resultó difícil administrar el Ministerio ya que la mayoría de sus empleados no eran miembros de Hamas sino que pertenecían a otros partidos políticos., y la mayoría eran miembros de Fatah, el movimiento dominante que controla la mayoría de las instituciones de la Autoridad Palestina. Un tenso período de lucha entre las mujeres de Hamás en el Ministerio de Asuntos de la Mujer y las mujeres miembros de Fatah llegó a su fin tras la toma del poder por parte de Hamás en la Franja de Gaza y la consiguiente caída de su gobierno en Cisjordania: una lucha que a veces tomó un giro violento. Una razón citada más tarde para explicar esta lucha fue la diferencia entre el discurso feminista secular y el discurso islamista sobre los problemas de las mujeres.. En el contexto palestino, este desacuerdo adquirió un carácter peligroso, ya que se utilizó para justificar la perpetuación de la sangrienta lucha política., la destitución de las mujeres de Hamás de sus cargos o cargos, y las divisiones políticas y geográficas que prevalecían en ese momento tanto en Cisjordania como en la Franja de Gaza ocupada.
Esta lucha plantea una serie de cuestiones importantes: ¿Deberíamos castigar al movimiento islamista que ha llegado al poder?, o debemos considerar las razones que llevaron al fracaso de Fateh en la arena política? ¿Puede el feminismo ofrecer un marco integral para las mujeres?, independientemente de sus afiliaciones sociales e ideológicas? ¿Puede un discurso de un terreno común compartido para las mujeres ayudarlas a realizar y acordar sus objetivos comunes?? ¿El paternalismo solo está presente en la ideología islamista?, y no en nacionalismo y patriotismo? ¿Qué entendemos por feminismo?? ¿Hay un solo feminismo?, o varios feminismos? ¿Qué entendemos por Islam? – ¿Es el movimiento conocido con este nombre o la religión, la filosofía, o el sistema legal? Necesitamos ir al fondo de estos temas y considerarlos cuidadosamente., y debemos consensuarlos para luego decidir, como feministas, si nuestra crítica al paternalismo debe dirigirse a la religión (fe), que debe limitarse al corazón del creyente y no se le debe permitir tomar el control del mundo en general, o la jurisprudencia, que se relaciona con diferentes escuelas de fe que explican el sistema legal contenido en el Corán y los dichos del Profeta – la Sunnah.

Evaluación de la corriente principal islamista en Egipto y Malasia

Más allá del 'terrorismo' y la 'hegemonía estatal': evaluación de la corriente principal islamista en Egipto y Malasia

Enero FUERTEMalaysia-Islamists

Las redes internacionales de “terrorismo” islámico han servido como la explicación más popular para describir el fenómeno del Islam político desde el 11 ataques de septiembre.

Este artículo argumenta que tanto el autoproclamado Islam doctrinal de los militantes como las percepciones occidentales de una amenaza islamista homogénea deben ser deconstruidos para descubrir las manifestaciones a menudo ambiguas del Islam "oficial" y de "oposición"., de la modernidad y el conservadurismo.

Como una comparación de dos países islámicos, Egipto y Malasia,que reclaman un papel de liderazgo en sus respectivas regiones, espectáculos, Los grupos islámicos moderados han tenido un impacto considerable en los procesos de democratización y el surgimiento de la sociedad civil durante el cuarto de siglo desde el “resurgimiento islámico”.

Las experiencias compartidas, como la formación de coaliciones y la participación activa dentro del sistema político, demuestran la influencia y la importancia de grupos como los Hermanos Musulmanes egipcios., el Movimiento de la Juventud Islámica de Malasia (ABIM) o el Partido Islámico de Malasia (NO).

Estos grupos han dado forma al panorama político en una medida mucho mayor de lo que sugiere la actual preocupación por la "amenaza terrorista".. El desarrollo gradual de una “cultura de diálogo” ha revelado más bien nuevos enfoques hacia la participación política y la democracia a nivel de base..

Los movimientos islámicos en el Medio Oriente: Egipto como un estudio de caso

ÖZLEM TÜR KAVLİ

Akef

The Islamic challenge remains a central issue within the ongoing debate on the nature of Middle East
política. As the main opposition to government policies, the Islamic movements enjoy widespread
popularity, especially among the lower echelons of those populations —people who are
economically or politically alienated. Egypt has been a pioneer of Arab countries in many aspects of
economic, political and cultural development. It has also been the pioneer in the rise of Islamic
movements and the state’s fight with these groups. The aim of this paper is to look at Egypt as a case
study in Middle East’s Islamist movements in general.
The first part of this paper looks briefly at nineteenth century Islamic reformers who had an impact
on the development of modern Islamic movements. In the second part, the focus will be on the
formation of the Islamic movements and their cadres and main ideologies. The third part looks at
contemporary movements and their position in Egyptian society.
ISLAMIC REFORMISTS
Islamic reformism is a modern movement that came into the scene in the nineteenth century as a
reaction to European supremacy and expansion. It was during this period that Muslim religious
leaders and politicians began to realise that their state of affairs was inferior to that of Europe and
was in steady decline. Although Islam has suffered many defeats by Europeans, it was in the
nineteenth century that Muslims felt for the first time their weakness and decline and the need to
borrow from their ‘enemy’. This painful awareness made Muslim intellectuals think about the
defects and the weaknesses they were suffering from and they started to search for a remedy.1 On the
one hand, Islamic reformists embarked on studies of Europe’s pre-industrial phase in order to trace
ways of building a strong state and economy. On the other, they sought viable cultural paradigms
capable of checking the dominance of Europe. The Islamic reformist movement was an urban
movement and tried to establish strategies for the development of the Muslim world. The frustration
of the early reformists with the status quo did not entail a demonising of the West or even a rejection
of modernisation per se. In their quest for progress, Jamal Al-Din Al-Afghani and Mohammad
Abduh looked upon the West both as a model and as a rival. They perceived the challenge the
Umma, the Muslim community, was facing as shaped by a need to readjust their worldview to the
realities of the approaching new age. The Muslim people were given priority as citizens, whereas
Islam as a normative system “assumed the role of a defensive weapon that had to be restored in order
to stop deterioration and check the decline”.2 Rashid Rida had more radical views about society as
being corrupt and the heads of Arab states as being the apostates of Islam and he supported the
implementation of Koranic punishments. These three reformists desired to bring back the glory of
Islam by embracing ijtihad, rejecting the superstitions of popular religion and the stagnant thinking
of the ulama. They aimed at “creating a synthesis of Islam and the modern West rather than a
purified society constructed primarily along Islamic lines”.3 It is ironic that these reformists became
the founding ideologues of the Islamic movements that demand strictly purified Islamic
communities.

The Islamic challenge remains a central issue within the ongoing debate on the nature of Middle East politics. As the main opposition to government policies, the Islamic movements enjoy widespread popularity, especially among the lower echelons of those populations —people who are economically or politically alienated.

Egypt has been a pioneer of Arab countries in many aspects of economic, political and cultural development. It has also been the pioneer in the rise of Islamic movements and the state’s fight with these groups. The aim of this paper is to look at Egypt as a case study in Middle East’s Islamist movements in general.

The first part of this paper looks briefly at nineteenth century Islamic reformers who had an impact on the development of modern Islamic movements. In the second part, the focus will be on the formation of the Islamic movements and their cadres and main ideologies. The third part looks at contemporary movements and their position in Egyptian society.

ISLAMIC REFORMISTS

Islamic reformism is a modern movement that came into the scene in the nineteenth century as a reaction to European supremacy and expansion.

It was during this period that Muslim religious leaders and politicians began to realise that their state of affairs was inferior to that of Europe and was in steady decline. Although Islam has suffered many defeats by Europeans, it was in the nineteenth century that Muslims felt for the first time their weakness and decline and the need to borrow from their ‘enemy’.

This painful awareness made Muslim intellectuals think about the defects and the weaknesses they were suffering from and they started to search for a remedy.On the one hand, Islamic reformists embarked on studies of Europe’s pre-industrial phase in order to trace ways of building a strong state and economy. On the other, they sought viable cultural paradigms capable of checking the dominance of Europe.

The Islamic reformist movement was an urban movement and tried to establish strategies for the development of the Muslim world. The frustration of the early reformists with the status quo did not entail a demonising of the West or even a rejection of modernisation per se.

In their quest for progress, Jamal Al-Din Al-Afghani and Mohammad Abduh looked upon the West both as a model and as a rival. They perceived the challenge the Umma, the Muslim community, was facing as shaped by a need to readjust their worldview to the realities of the approaching new age.

The Muslim people were given priority as citizens, whereas Islam as a normative system “assumed the role of a defensive weapon that had to be restored in order to stop deterioration and check the decline”. Rashid Rida had more radical views about society as being corrupt and the heads of Arab states as being the apostates of Islam and he supported the implementation of Koranic punishments.

These three reformists desired to bring back the glory of Islam by embracing ijtihad, rejecting the superstitions of popular religion and the stagnant thinking of the ulama. They aimed at “creating a synthesis of Islam and the modern West rather than a purified society constructed primarily along Islamic lines”.

It is ironic that these reformists became the founding ideologues of the Islamic movements that demand strictly purified Islamic communities.