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This book combines contemporary discussions on modernity with the history of the Muslim world. From a heuristic perspective, it is sketching out a framework for a global sociology of modernity. This framework attempts to accommodate a core assumption of classical modernization theory – the global nature of modernity – with the pluralistic perspective of the rise of a multiplicity of historically concrete forms of modernities. It tries to reconcile a universalistic concept of modernity with the fact of modernity’s multiple historical realizations. At the same time, this discussion of contemporary social theory puts forward a critique of the still so conveniently applied equation of modernization with Westernization. In empirical terms, the book substantiates this critique in drawing its exemplary illustrations from the historical experience of Muslim peoples. Bringing Muslim history and discussions in social theory together, this book represents a synthesis of research efforts in sociology and Islamic studies.
This accessible work balances the image of Islam as aggressive and fanatical with an objective picture of the main features of Muslim history and the compulsions of Muslim society.
While social scientists and historians have been exchanging ideas for a long time, they have never developed a proper dialogue about social theory. William H. Sewell Jr. observes that on questions of theory the communication has been mostly one way: from social science to history. Logics of History argues that both history and the social sciences have something crucial to offer each other. While historians do not think of themselves as theorists, they know something social scientists do not: how to think about the temporalities of social life. On the other hand, while social scientists’ treatments of temporality are usually clumsy, their theoretical sophistication and penchant for structural accounts of social life could offer much to historians. Renowned for his work at the crossroads of history, sociology, political science, and anthropology, Sewell argues that only by combining a more sophisticated understanding of historical time with a concern for larger theoretical questions can a satisfying social theory emerge. In Logics of History, he reveals the shape such an engagement could take, some of the topics it could illuminate, and how it might affect both sides of the disciplinary divide.
Over ten million Muslims live in Western Europe. Since the early 1990s, and especially after the terrorist attacks of September 11, 2001, vexing policy questions have emerged about the religious rights of native-born and immigrant Muslims. Britain has struggled over whether to give state funding to private Islamic schools. France has been convulsed over Muslim teenagers wearing the hijab in public schools. Germany has debated whether to grant 'public-corporation' status to Muslims. And each state is searching for policies to ensure the successful incorporation of practicing Muslims into liberal democratic society. This 2004 book analyzes state accommodation of Muslims' religious practices in Britain, France, and Germany, first examining three major theories: resource mobilization, political-opportunity structure, and ideology. It then proposes an additional explanation, arguing that each nation's approach to Muslims follows from its historically based church-state institutions.
Taking a thematic approach, Bryan S. Turner draws together his writings which explore the relationship between Islam and the ideas of Western social thinkers. Turner engages with the broad categories of capitalism, orientalism, modernity, gender, and citizenship among others, as he examines how Muslims adapt to changing times and how Islam has come to be managed by those in power.
"Four american moslem ladies": early U.S. Muslim women in the Ahmadiyya Movement in Islam, 1920-1923 -- Insurgent domesticity: race and gender in representations of NOI Muslim women during the Cold War era -- Garments for one another: Islam and marriage in the lives of Betty Shabazz and Dakota Staton -- Chadors, feminists, terror: constructing a U.S. American discourse of the veil -- A third language: Muslim feminism in Smerica -- Conclusion: Soul Flower Farm
Lifeworlds of Islam shows that Islam has typically operated not in the form of standard dogmas, but more often as a compass for practical individual orientations or lifeworlds. Mohammed Bamyeh develops a sociology of Islam that maps out how Muslims have employed the faith to foster global networks, public philosophies, and engaged civic lives both historically and in the present.
A bold new conceptualization of Islam that reflects its contradictions and rich diversity What is Islam? How do we grasp a human and historical phenomenon characterized by such variety and contradiction? What is "Islamic" about Islamic philosophy or Islamic art? Should we speak of Islam or of islams? Should we distinguish the Islamic (the religious) from the Islamicate (the cultural)? Or should we abandon "Islamic" altogether as an analytical term? In What Is Islam?, Shahab Ahmed presents a bold new conceptualization of Islam that challenges dominant understandings grounded in the categories of "religion" and "culture" or those that privilege law and scripture. He argues that these modes of thinking obstruct us from understanding Islam, distorting it, diminishing it, and rendering it incoherent. What Is Islam? formulates a new conceptual language for analyzing Islam. It presents a new paradigm of how Muslims have historically understood divine revelation—one that enables us to understand how and why Muslims through history have embraced values such as exploration, ambiguity, aestheticization, polyvalence, and relativism, as well as practices such as figural art, music, and even wine drinking as Islamic. It also puts forward a new understanding of the historical constitution of Islamic law and its relationship to philosophical ethics and political theory. A book that is certain to provoke debate and significantly alter our understanding of Islam, What Is Islam? reveals how Muslims have historically conceived of and lived with Islam as norms and truths that are at once contradictory yet coherent.
Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.
This book combines sociological theorising with studies on the Middle East and Islam. The diversity of modernities that can be observed in our world is linked to the claim of living in a global modernity, in a world society. The book underpins this claim with numerous excursions into Islamic history. It criticises the view that modernisation can be equated with westernisation and considers different projects of specifically Islamic modernities as integral parts of world society. From this perspective, the study contributes to the "provincialisation" of European history in contemporary social scientific thought. Contrary to the theories of postcolonialism associated with the call for the provincialisation of Europe, however, this book adheres to essential traditions of classical sociology. It thus aims to make a contribution to the social theoretical discussion on modernity, which is empirically underpinned with the help of data from the history of the Middle East and Islam. The translation was done with the help of artificial intelligence. A subsequent human revision was done primarily in terms of content.