همه ورودی ها در "ایالات متحده & اروپا" دسته بندی
Islam and Democracy: Text, Tradition, and History
احرار احمد
Iraq and the Future of Political Islam
جیمز Piscatori
Islam and Democracy
ITAC
GLOBALIZATION AND POLITICAL ISLAM: THE SOCIAL BASES OF TURKEY’S WELFARE PARTY
Haldun Gulalp
Islamophobia and Anti-Muslim Hate Crime
جاناتان GITHENS-کاسه
رابرت LAMBERT MBE
Conflicts over Mosques in Europe
استفانو Allievi
Egypt at the Tipping Point ?
A Muslim Archipelago
حداکثر L. درشت
ISLAMIC FAITH in AMERICA
JAMES A. بورلی
Energizing US-Syria Relations: Leveraging Ancillary Diplomatic Vehicles
بنیامین E. قدرت,
اندرو اخلاقی,
استیون Rotchtin
Islam and the West
Preface
جان J. DeGioia
The remarkable feeling of proximity between people and nations is the unmistakable reality of our globalized world. Encounters with other peoples’ ways oflife, current affairs, politics, welfare and faithsare more frequent than ever. We are not onlyable to see other cultures more clearly, butalso to see our differences more sharply. The information intensity of modern life has madethis diversity of nations part of our every dayconsciousness and has led to the centrality ofculture in discerning our individual and collectiveviews of the world.Our challenges have also become global.The destinies of nations have become deeply interconnected. No matter where in the world we live, we are touched by the successes and failures of today’s global order. Yet our responses to global problems remain vastly different, not only as a result of rivalry and competing interests,but largely because our cultural difference is the lens through which we see these global challenges.Cultural diversity is not necessarily a source of clashes and conflict. در حقیقت, the proximity and cross-cultural encounters very often bring about creative change – a change that is made possible by well-organized social collaboration.Collaboration across borders is growing primarily in the area of business and economic activity. Collaborative networks for innovation,production and distribution are emerging as the single most powerful shaper of the global economy.
why are there no arab democracies ?
لری دایموند
zealous democrats : ISLAMISM AND DEMOCRACY IN EGYPT, INDONESIA AND TURKEY
The fear of Islamists coming to power through elections has long been an obstacle to democratisation in authoritarian states of the Muslim world. Islamists have been, and continue to be, the best organised and most credible opposition movements in many of these countries.
They are also commonly, if not always correctly, assumed to be in the best position to capitalise on any democratic opening of their political systems. همزمان, the commitment of Islamists to democracy is often questioned. در واقع, when it comes to democracy, Islamism’s intellectual heritage and historical record (in terms of the few examples of Islamist-led states, such as Sudan and Iran) have not been reassuring. The apparent strength of Islamist movements, combined with suspicions about Islamism’s democratic compatibility, has been used by authoritarian governments as an argument to defl ect both domestic and international calls for political reform and democratisation.
Domestically, secular liberals have preferred to settle for nominally secular dictatorships over potentially religious ones. Internationally, Western governments have preferred friendly autocrats to democratically elected, but potentially hostile, Islamist-led governments.
The goal of this paper is to re-examine some of the assumptions about the risks of democratisation in authoritarian countries of the Muslim world (and not just in the Middle East) where strong Islamist movements or parties exist.
دموکراسی, Terrorism and American Policy in the Arab World
F. گرگوری گاس
IS TAYYIP ERDOĞAN THE NEW NASSER
Last Thursday night, Turkish Prime Minister Tayyip Erdoğan suddenly became the focus of all the news channels in the country. The reason was that he had stormed the diplomatic scene at a World Economic Forum panel in Davos by accusing Israeli President Shimon Peres for “killing people,” and reminding the biblical commandment, “Thou shall not kill.”
This was not just breaking news to the media, but also music to the ears of millions of Turks who were deeply touched by the recent bloodshed that Israel caused in the Gaza Strip. Some of them even hit the streets in order to welcome Erdoğan, who had decided to come to Istanbul right away after the tense debate. Thousands of cars headed toward the Atatürk airport in the middle of the night in order to welcome “the conqueror of Davos.
” ’Turkey is proud of you’
I personally had a more mundane problem at that very moment. In order to catch my 5 a.m. flight, I had left home at a quite reasonable time, 2.30 a.m. But the traffic to the airport was completely locked because of the amazing number of cars destined toward it. So, after leaving the taxi at the start of the long river of vehicles, I had to walk on the highway for about two kilometers, my hands on my luggage and my eyes on the crowd. When Erdoğan finally stepped out of the terminal, while I just walking into it, thousands applauded him and started to chant, “Turkey is proud of you!”
تاریخچه اخوان المسلمین
میشل Paison
ما در غرب !و این قابل درک نیست که عقاید کلامی هنوز در جریان است”ذهن مردان است, تحریک شورهای مسیحی که می تواند جوامع را ویران کند. ما فرض کرده بودیم که این دیگر ممکن نیست,که بشر یاد گرفته است که س questionsالات مذهبی را از س .الات سیاسی جدا کند, که الهیات سیاسی در قرن شانزدهم اروپا درگذشت. ما اشتباه کردیم. 1 اسلام دیگر منحصراً یک دین نیست, اما یک ایدئولوژی است که یک چارچوب کلی برای همه جنبه های سیاسی فراهم می کند, اجتماعی, اقتصادی, و زندگی فرهنگی در جهان اسلام. اگرچه اسلام بطور مداوم در واکنش به نیروهای داخلی و خارجی که ایمان و جامعه مسلمانان را به چالش می کشند ، مضمون تجدید حیات را در طول تاریخ خود نشان داده است., ادعای اسلام گرایی مجدداً دوباره بوجود آمده است. نارضایتی از طریق حرکت تدریجی به سمت ایدئولوژی اسلام گرا مشهود است, این که آیا ایده اسلام به شدت در میان جمعیت متشنج است. اشخاص حقیقی, از سرکوب گزینه های رژیم های سرکوبگر ناامید شوید, نگاه به سمت تغییر. سازمان های, مانند اخوان المسلمین در مصر, نمونه های روشنی از روند بیشتر در حال توسعه در سراسر منطقه خاورمیانه و شمال آفریقا ارائه دهید. #قدرت سیاسی و اجتماعی در”اخوان المسلمین سرمایه خود را بر عدم موفقیت جمهوری عربی مصر در حمایت از مردم خود تأمین می کند. متعاقباً اختلافات!جمعیت ed به جنبشی روی می آورد که توانایی ارائه خدمات لازم برای بقا را دارد;اسلام گرایی. #در حال افزایش توسعه است فشار متوسط, جریان اصلی اسلام را از طریق ناامیدی به عرصه رادیکالیسم وارد کنید. بخشی از ظهور نوروالیالیسم, اخوان المسلمین,تاسیس شده توسط حسن البنا در 1928, جامعه اسلامی را در یک دوراهی حساس دید و اصرار داشت که مسلمانان چنین کنند !قوت در قدرت مطلق اسلام.