By Johan Meuleman
Globalization, modernity and identification are basic matters in modern Islam and Islamic stories. This selection of essays displays the extensive variety that characterises modern Islamic experiences. The case reviews hide areas stretching from China and Southeast Asia to diaspora groups within the Caribbean and Tajikistan. there's major participation of highbrow voices from all parts involved, delivering a true contribution to the educational trade among the Muslim and the Euro-American worlds.
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Additional resources for Islam in the Era of Globalization: Muslim Attitudes towards Modernity and Identity (RoutledgeCurzon Studies in Asian Religions)
In recent times, these mechanisms that unify the Muslim world have strengthened considerably, but the question of Islam and its relationship with the contemporary globalization process is complicated. e. e. away from particular reference to Islam or the Muslim community). In addition, referring to the distinction made before, it is important to determine to what extent the position of the Muslim community in these contemporary globalization processes is that of (co-) actor, re-actor (moving in opposition to the globalization process in one or both of its understandings) or victim.
As explained earlier, for centuries South-East Asia has been linked to the rest of the Muslim world by a strong network of educational and scholarly relations as well as by international mystical orders. More recently, the Indonesian State Institutes for Islamic Sciences (Institut Agama Islam Negeri, IAIN), of which an increasing number have been created since 1960, have demonstrably shown a broad 31 See for example the series of reports entitled [Laporan Penelitian] Antisipasi Agama Terhadap Trend Globalisasi Pembangunan Regional dan Lokal [(Research Report) on the Religious Anticipation of the Globalization Trend in Regional and Local Development] written in 1992–1994 by a team of the Badan Penelitian dan Pengembangan Agama, Departemen Agama Republik Indonesia.
The main objective of the Darul Arqam is the application of a total Islamic way of life. Towards this end, the Darul Arqam established exclusive communities, where it could implement its teachings, not only religiously, but also socially and economically. 22 It is difficult to know exactly when the Darul Arqam began to spread in Indonesia. Nevertheless, there is no doubt that the movement became increasingly popular in this country throughout the 1980s and early 1990s. It appears that the Darul Arqam spread all over Indonesia, with prominent centres in Jakarta (Depok), Bogor, and Bandung.