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Islam in izdelava državne moči
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Islamizacija Pakistana
Inštitut za Bližnji vzhod
The Muslim Brotherhood of Jordan and Jama’at-i-Islam of Pakistan
Neha Sahgal
The study of Islamist activism is new to social movement theory. Socialmovement scholarship has ignored Islamist movements because of their unique faithbasednature. More recently scholars have recognized that the processes of contentionconceptualized by social movement theory can be applied to Islamist activism to seektheoretical refinements in both areas of study.In this paper, I examine variations in the strategies followed by Islamistmovements in response to government policies. States have followed various policies inmanaging the tide of Islamist opposition to their power. Some states have chosen to userepressive means (Egipt, Jordan before 1989), while others, at different times in theirhistory have used accommodative policies (Jordan after 1989, Pakistan, Malezija). Iexamine the effects of government accommodation on Islamist movement strategies.I argue that accommodation can have varying effects on Islamist movementstrategies depending on the nature of accommodative policies followed. Governmentshave employed two different types of accommodative policies in their tenuousrelationship with Islamist opposition – Islamization and liberalization. Islamizationattempts to co-opt the movements through greater religiosity in state and society.Liberalization allows the movements to conduct their activities at both the state and thesocietal level without necessarily increasing the religiosity of the state1. Islamizationdisempowers Islamists while liberalization empowers them by providing a sphere ofinfluence.
Islamska gibanja in uporaba nasilja:
Esen Kirdis
Kljub nedavnemu akademskemu in popularnemu osredotočanju na nasilne transnacionalne islamske teroristične mreže,obstaja množica islamskih gibanj. Ta množica predstavlja učenjakom dve uganki. Prva uganka je razumevanje, zakaj so doma usmerjena islamska gibanja, ki so nastala kot reakcija na ustanovitev sekularnih nacionalnih držav, svoje dejavnosti in cilje preusmerila na večplasten transnacionalni prostor.. Druga uganka je razumevanje, zakaj skupine s podobnimi cilji sprejmejo različne strategije uporabe nasilja ali nenasilja, ko postanejo "transnacionalne". Dve glavni vprašanji, ki ju bo obravnaval ta dokument, sta: Zakaj so islamska gibanja transnacionalna? in, zakaj se pri transnacionalizaciji prevzamejo v drugačne oblike? Prvič, Trdim, da nadnacionalna raven predstavlja novo politično prizorišče za islamska gibanja, ki imajo omejene zahteve na domači ravni.. Drugič, Trdim, da transnacionalizacija ustvarja negotovost za skupine glede njihove identitete in trditev na transnacionalni ravni. Sprejet medij, tj. uporaba nasilja v primerjavi z nenasiljem, je odvisno od vrste transnacionalizacije, akterji se srečujejo na transnacionalni ravni, in interpretacije vodstva o tem, kam naj gre gibanje naprej. Da odgovorim na moja vprašanja, Pogledal bom štiri primere: (1) Turški islam, (2) Muslimanska bratovščina, (3) Jemaah Islamiyah, in (4) Tablighi Jamaat