ABSTRACT This article examines how the Canarian shepherd functions as a site of settler colonial elimination and heritage commodification. Pastoralists in the Canary Islands have long been produced as an ‘internal other’ within Spanish nation-building. In reconstructing the genealogy of that figure from the conquest to the present, we show how colonial and postcolonial knowledge technologies – cartography, chronicles, legislation, racial science, folklore, heritage policies and tourism – have alternately exoticized, romanticized, and marginalized shepherds. Drawing on a Foucauldian genealogical approach and the Latin American debates on coloniality of power, we compare heterogeneous archives (15th–20th c. texts, legal and scientific writings) with current patrimonial and media discourses. The analysis demonstrates a durable double movement: the material suppression through enclosure, regulation and dispossession, coupled with the cultural representation of difference as a marketable emblem of ‘authentic’ Canary identity. While pastoral practices are mobilized to brand landscapes and festivals, shepherds face land scarcity, prohibitions, and precarization. Situating the Canary case within Iberian histories of ‘internal others’, the article clarifies how racialized hierarchies were repackaged as folklore and heritage in the twentieth century and persist today. We argue for an agenda of epistemic and territorial justice grounded in co-governance with shepherds, redistribution and recognition.

ABSTRACT Polanyi’s idea of the double movement has been highly influential to think the politics of capitalism. However, I argue that this notion relies on a problematic concept of the Market inherited from economics, which depoliticizes social reality. While Polanyi believed that it was possible to retain this notion to make sense of the political project of liberals, he underestimated how it hindered his attempt to make sense of the politics he studied. Taking the case of the Reform of the Poor Laws in 1834, I show how this led him to privilege a formal and deductive account that discounted the role of institutions and undermined his ability to bring the politics into focus. This demonstrates, I argue, that the notion of double movement undermines our ability to historicize the politics of capitalism.

This article examines a controversy over a nuclear-energy gallery at the Science Museum, London, in the early 1980s. It uses this case to explore the wider politicization of museums at this time, and thus the politicization of the display of science and technology. It argues that cultural changes in train since the 1960s, coupled with a museological turn towards 'social history' as the proper vehicle for exhibiting science and technology, led to the museum becoming newly subject to widespread critical scrutiny. That scrutiny had contradictory effects. On the one hand, it reinforced the image of the museum as a bastion of official culture and knowledge. On the other, it undermined this image, by exposing the ideological nature of the museum's authority. This double movement laid the groundwork for the crisis of confidence that culminated in the 'New Museology' of the later part of the decade. Attending to this controversy thus suggests a need to revise prevailing scholarship on the 'politics of display', which often takes for granted an overly straightforward connection between museums and power.

ABSTRACT This paper proposes a reconsideration of backlash as the dominant frame for analysing resistance to gender equality. Widely used to describe reactionary responses to feminist progress, the term often under-theorizes the strategic, organized and structural dimensions of contemporary masculinist mobilization. Building on feminist accounts of patriarchal adaptation, we foreground masculinity as a coordinated and politically organized project, well beyond an affective, purely reactionary or cultural reflex. Developing this argument, we propose countermovement as a useful, complementary but different analytic lens. Drawing on Meyer and Staggenborg’s account of countermovements as strategically mobilized opposition, and Karl Polanyi’s theory of ‘double movement’ as a patterned societal response to systemic disruption, we offer a hybrid framework for understanding how masculinities are assembled, and legitimized. This reframing clarifies the political logic and predictability of gendered reaction, but also the structural conditions in which we observe the coexistence of divergent masculinities, including both grievance-based and reflexive or caring forms. These are not contradictions, but relational responses within a broader process of gender system reorganization. In reframing backlash through the logic of countermovement, the paper aims to stimulate renewed debate about how gender scholars conceptualize masculinity/ies’ role in the ongoing struggle over power, legitimacy, and transformation.

This article explores the concept of family sustenance (al-nafqah) in classical Islamic jurisprudence, examining it both textually and contextually. It then relates this concept to the phenomenon of female breadwinners in Indonesia. In fiqh studies, the ideal concept still points to the dominance of the husband as the family breadwinner, a notion considered irrelevant today. However, Indonesia’s statistics show a high number of married women in this role. Consequently, the modern-era gap in family economic fulfillment has shifted in terms of rights and obligations. While most studies on female breadwinners in Indonesia have analyzed the phenomenon from the perspectives of family sociology, gender, and economics, few have linked it to the normative-ethical framework of Islam. Fazlur Rahman’s Double Movement theory is rarely used to interpret contemporary family income issues. This study bridges the gap between classical Islamic discourse and contemporary social realities in the cultural-practical realm. This normative study is based on a literature review of primary data sources, including Quranic verses related to family livelihood and leadership (e.g., Quran Chapter An-Nisāʾ [4:34]), classical and contemporary interpretations, and the major works of Fazlur Rahman, which form the theoretical foundation of the research. Secondary data were obtained from the 2025 Statistical Data Catalogue for Indonesia (Central Statistics Agency) on the BPS website. The collected data were analyzed using a contemporary interpretive model with a double-movement hermeneutic approach. The results of this study illustrate a shift in financial support from fiqh-oriented to fiqh-priority based on Quranic texts with universal values that aim to fulfill family needs through the dominance of the husband’s financial support. This shift occurred despite the past context being influenced by geographical factors and the patriarchal, particularistic, socio-cultural nature of the Arab nation. In the context of the modern family, however, the role of the wife as a breadwinner is necessary for cooperation between spouses in response to an increase in family members, to minimize gender discrimination, and to improve access to employment and reduce the wage gap. Therefore, Muslim families can realize the method of understanding the text of al-nafqah using universal values such as justice, compassion, trust, equality, deliberation, and protection, which has proven relevant in the modern era. The study contributes to developing a new family structure grounded in religious values that is more inclusive of gender role dynamics in the modern era.

This study explores the epistemological foundations of Abdullah Saeed’s contextual hermeneutics within contemporary Qur’anic studies. In the twenty-first century, the growing demand to relate the Qur’an to changing social, ethical, and legal realities has made context-sensitive interpretation an important scholarly concern. Building upon and extending Fazlur Rahman’s double movement theory, Saeed introduces a contextual connector through a structured hierarchy of values that mediates between the historical meaning of the text and its contemporary application. This research employs a systematic conceptual mapping of Saeed’s interpretive framework, with primary reference to Interpreting the Qur’an: Towards a Contemporary Approach and Reading the Qur’an in the 21st Century. The findings indicate that Saeed offers several significant theoretical contributions, including refining interpretive stages, articulating ideal moral values, and classifying Qur’anic values hierarchically to guide contextual reasoning. This study reconstructs Saeed’s four-stage interpretive process into a simplified and integrative conceptual model that clarifies the epistemological relationship among text, interpreter, context, and application. Overall, Saeed’s framework reflects a coherent epistemological architecture that integrates sources of knowledge, methodological principles, and criteria of interpretive validity to support responsible and contextually grounded Qur’anic interpretation in contemporary Muslim societies. The coherence of the four stages of contextual interpretation constitutes a central element of Saeed’s epistemological validity; the omission of any stage would undermine the internal consistency of the method and consequently weaken its interpretive legitimacy. This study also identifies a reconstructed interpretive framework presented as a conceptual map.

This research is motivated by the problem of dichotomy between religious knowledge and science in Islamic education, which leads to epistemological fragmentation and weak integration between religious values and scientific development. The purpose of this study is to analyze in depth the conceptualization of integrative education through the Integrated Twin Towers model, particularly focusing on the mechanism of Islamization of reason within the latest curriculum of UIN Sunan Ampel Surabaya. This study employs a qualitative approach using library research and document analysis methods, with the primary source being the 2025 Twin Towers Scientific Integration textbook, supported by relevant literature from the last five years. Data were analyzed using content analysis and a hermeneutic approach. The findings indicate a paradigm shift in knowledge integration from the Islamization of knowledge to the Islamization of reason, emphasizing the reconstruction of academic thinking rather than merely integrating disciplinary structures. The operationalization of the Islamization of reason is carried out through the double movement hermeneutic approach, which dialectically connects revelation texts with empirical reality. Furthermore, integration is strengthened through experiential learning, encouraging students to reflect on social realities critically. These findings suggest that the Twin Towers model offers a more operational and realistic approach to bridging religious and scientific reasoning. The implications of this study highlight the importance of reorienting Islamic education toward an epistemological integration that is dialogical, reflective, and contextual, to produce graduates who balance scientific competence with Islamic values.

Abstract: This essay theorizes decentralization’s “double movement”—the simultaneous potential to accommodate pluralism and provoke polarization in a digital information environment. Indonesia serves as the empirical focus: Nationwide protests over Jakarta governor Basuki “Ahok” Tjahaja Purnama’s 2017 blasphemy case, largely driven by citizens from outside his jurisdiction, exemplify how forms of digital-era political voyeurism amplify local conflicts. New survey evidence further links political voyeurism to heightened polarization and illiberal attitudes. The findings underscore a broader paradox for decentralized democracies worldwide, highlighting how digital connectivity can transform local diversity into fuel for national polarization.

Interpretive contests over anti-Müllerian hormone testing: How women engage with and resist anticipatory medicine.

Polygamy remains a controversial practice within Indonesian Islamic family law, where literal interpretations of the Quran,An-Nisa: 3, clash with modern gender equality norms articulated in Marriage Law No. 16/2019 and CEDAW. This study critically examines how multidisciplinary views, including law, biology, sociology, psychology, and economics, shed light on the issue. It highlightsthe harmful effects of polygamy on women, such as emotional trauma, financial disparities, and family conflicts. The study also analyzes Amina Waduds feminist hermeneutics, which reinterprets the verse as a socio-historical contingency rooted in the aftermath of the Battle of Uhud to protect orphans, emphasizing the difficulty of applying the Quran, An-nisa: 129, in an egalitarian manner. Using a library research approach with primary sources from Waduds works, Quran and Woman and A Jihad for Justice, alongside secondary literature, the analysis illustrates her tauhid-centered, contextual methodology. This approach draws on Fazlur Rahmans double movement and maqasid shariah toconstruct patriarchal frameworks. The findings reveal polygamy as a form of institutionalized discrimination, advocating for monogamy to promote family harmony and calling for reform of KHI Article 57 through inclusive ijtihad to achieve substantive justice.

This paper explores London’s continuous cruising community through Polanyi’s double movement theory, analysing how boat dwellers navigate between market commodification of waterways and collective practices of protection and re-embedding. Drawing on seven months of ethnographic research, participant observation, and reflexive thematic analysis, we explore how itinerant liveaboards negotiate semi-off-grid living as both a technical infrastructure withdrawal and a vernacular resistance to the housing market. Our paper reveals mobile precarity as a governance condition produced by strategic neglect of infrastructure, the removal of mooring spaces, rising license fees, and intensified enforcement. The commercialisation strategy through Water Safety Zones and “eco-mooring” schemes demonstrates how environmental discourse legitimises displacement. Yet community responses transcend simple coping through practices of mutual aid, cross-class solidarity, and collective resistance that we theorise as everyday decommodification. The paper makes three contributions: extending Polanyian analysis to mobile housing contexts; reframing off-grid living as mundane politics rather than spectacular lifestyle; and positioning dignity as an analytical bridge between precarity and value transformation. By disrupting the terra-centric/aquatic divide that structures urban theory, we reveal how spatial assumptions about land-as-property versus water-as-flow sustain both the metabolic rift and housing inequality. The paper demonstrates that inclusive urban futures require recognising waterways as legitimate dwelling spaces deserving of infrastructural rights, not mere leisure commodities subject to market pricing.

The Islamization of science has become an important issue in efforts to integrate science with the values contained in the Qur'an. This study focuses on the thinking of Fazlur Rahman, who proposed a normative and applicative approach through the double movement method. This study used a library research method with an epistemological approach. The results of the study show that Fazlur Rahman emphasizes the importance of moral responsibility in the development of science so that it does not become a disaster for humanity. According to Fazlur Rahman, the Islamization of science is not merely a matter of labeling science as “Islamic,” but rather a process of epistemological reconstruction based on rationality, ethics, and context. This concept aims to avoid dogmatization and secularization in science. However, Fazlur Rahman wants to make Islam the answer to various social, political, economic, and cultural problems that occur in the modern era.

ABSTRACT: This article proposes a dialogue between Saidiya Hartman's and Michel Foucault's concept of critique, with the aim of contributing to a broader rethinking of critical practice and theory. While Hartman's work has become central to contemporary debates in Black Studies and beyond, its implications for the practice of critique—particularly in relation to Foucault—remain underexplored. I argue that Hartman's speculative reconstruction of lives obscured or erased by the colonial archive constitutes not a departure from critique, but a reconfiguration of it. I demonstrate that her practice of critical fabulation—what I term speculative critique—generates, like Foucault's critique, a counter-knowledge that is targeted against the dominant regime of truth. However, Hartman pushes further than Foucault by deliberately moving beyond the limits of the archive. This speculative dimension of critique illuminates the specific historical and political problem Hartman's critique is concerned with. At the same time, it invites a broader rethinking of critique. In the final part of the article, I will thus argue that Hartman's speculative critique unsettles the opposition of negative and affirmative critique by articulating a double movement of critique, in which negation cannot be discerned from the generative work of imagining the otherwise.

ABSTRACT Leading scholars argue that plantation systems are structurally problematic, making conflict an inevitable outcome. This study challenges that deterministic assumption by showing that conflicts in the oil palm zones are contingent on specific governance practices rather than structurally unavoidable. Drawing on semi-structured, life-history interviews, and document analysis, the study examines agrarian conflicts in one sub-district in Indonesia. A total of 31 informants including transmigrants, Indigenous peoples, and key stakeholders were interviewed, coming from 15 villages. Using Karl Polanyi’s concept of the double movement, the study has identified six practices that trigger conflict: the absence of free prior informed consent (FPIC) during land acquisition; exclusionary and elite-centred consent; secretive land sales by corrupt officials; cash incentives encouraging Indigenous land sales; manual border demarcation; and legal dysfunctionality. The findings demonstrate that, despite structural tensions within plantation systems, conflicts can be minimised by avoiding these practices, therefore reframing conflict as politically and institutionally contingent rather than entirely inevitable.

The emergence of cryptocurrencies was supposed to threaten established traditional currencies backed by the state. The discourse around them made them represent a critique of the operation of the monetary systems. The article analyzes cryptocurrencies development from its origin, adopting a Polanyian perspective, specifically the concepts of double movement and embeddedness. If the cryptocurrency project is successful, i.e. it is considered along with other monies, it would be disembedded from society since it would be ruled exclusively by the market. The complete commodification of money accompanies this process since cryptocurrencies are produced and sold only for profit. Because of their design, cryptocurrencies cannot be considered all-purpose money but only special-purpose money since they only fulfill, at best, one of the functions of money; they have also become crypto-assets characterized by the rapid growth in their market capitalization and the violent changes in their value. The state’s reaction to the development of cryptocurrencies can be interpreted as a symptom of society trying to defend itself from the pernicious effects of the free market. By issuing initiatives and warnings to regulate or even ban cryptocurrencies, especially by financial institutions and other private entities, it tried to limit their pernicious effects on the financial system and the economy. Also, the Central Bank Digital Currency (CBDC) projects can be interpreted as a way for the state to protect society from the disembeddedness of money since these instruments could take away some of the private institutions’ power. In this way, the article offers the hypothesis that the appearance of cryptocurrencies and the state’s reaction conform to the Polanyian double movement.

The intellectual legacy of Islamic Neo-Modernism, grounded in the hermeneutics of Fazlur Rahman and operationalized by Nurcholish Madjid and Abdurrahman Wahid, successfully transitioned Indonesia from authoritarianism to democracy by reconciling Islamic authenticity with pluralism. However, the efficacy of this "analog" framework in the digital era remains critically underexamined. This study investigates the structural compatibility between Neo-Modernist epistemology—characterized by "high-context" reasoning and historical regression—and the "low-context" architecture of contemporary social media platforms. It specifically interrogates why the proliferation of moderate (Wasaṭiyyah) content has failed to counteract the rise of digital radicalism. Adopting a "Techno-Hermeneutic" framework that synthesizes Rahman’s "Double Movement" theory with Media Ecology, this research employs a Critical Conceptual Synthesis design to scrutinize high-impact empirical data from 2018–2024. The analysis reveals a "Hermeneutic Short-Circuit": digital platforms structurally amputate the "First Movement" (historical regression) required by Neo-Modernist thought, rendering it incompatible with the "infinite scroll." Furthermore, findings indicate that algorithmic metrics actively penalize Madjid’s "psychological skepticism," transforming Civility into performative identity conflict. At the same time, the "globally legible" aesthetics of the algorithm displace Wahid’s Indigenization, creating a vacuum of rooted authority. The study concludes that the digital medium inherently erodes Neo-Modernist authority by favoring "burstiness" over "psychological skepticism." Consequently, simply increasing the volume of moderate content is futile. The survival of Civil Islam requires a radical re-engineering of hermeneutic methods toward "Indigenous Data Sovereignty" and algorithmic transparency, shifting the battleground from content production to infrastructure governance.

The protection of women's dignity from baseless accusations remains critical from classical to modern times. This study examines Q.S. An-Nur verses 6-9 concerning li'an using Fazlur Rahman's double movement hermeneutic to uncover ethical principles protecting women's dignity actualized in contemporary contexts. This research aims to analyze Fazlur Rahman's hermeneutic framework, examine classical mufassir interpretations of li'an, and contextualize women's dignity protection through the double movement perspective. Through qualitative literature review, this study employs two movements: understanding the 7th-century patriarchal Arab context and extracting universal moral values for modern challenges. Findings reveal a revolutionary divine intervention, transforming women from accused objects to active legal subjects with equal rights. Five implicit principles emerge: dignity protection ('ird), procedural justice, defamation prevention, nasab protection, and disgrace covering (sitr). These principles address contemporary issues including digital defamation, intimate content distribution, and social media slander through strengthening presumption of innocence, guaranteeing defense rights, protecting privacy, and imposing strict sanctions against false accusations. This research advances ethical Qur'anic interpretation methodology, formulates five previously unarticulated ethical principles, and provides a concrete framework for protecting women's dignity in the digital era, affirming the Qur'an's responsive ethical paradigm across time.

Qibla direction determination is an important part of Muslim worship that signifies unity of direction and obedience to Allah SWT. However, in the development of modern science and technology, there are differences in the methods and results of determining the Qibla direction in various regions of the Islamic world. This problem requires a dynamic interpretation approach, so that the values of the Qur'an can be understood and applied according to the context of the times. This research uses Fazlur Rahman's hermeneutic approach with Double Movement theory to interpret the verses about Qibla direction. The results show that the Qibla direction is not just a matter of geographical precision, but a symbol of unity, independence, and spiritual orientation of Muslims. With the application of Double Movement, the moral values of the Qur'an can be actualized through the use of modern technology in a maslahat manner and in accordance with the objectives of sharia. in the application of the discovery method.

This article examines the reconstruction of the Minangkabau customary prohibition of intra-clan marriage (perkawinan sesuku) through Fazlur Rahman’s double movement theory. Historically, the ban served to safeguard the integrity of the matrilineal line, reduce conflict among clans, and preserve social stability within a tightly knit communal order. In contemporary Minangkabau society, however, accelerated migration, urbanization, and higher levels of education have created new marriage patterns and shifted value orientations, so the absolute character of this norm is increasingly questioned, particularly because it lacks explicit textual support in Islamic law. Using qualitative, library-based research, the study first identifies the Qur’anic moral principles governing marriage, kinship limits, and the protection of family honor, then rereads the Minangkabau prohibition as a form of local custom (‘urf) in light of these principles. The analysis shows that the rule can be reformulated from a rigid sacral prohibition into a flexible ethical guideline that still protects lineage (hifz al nasl) and social dignity (hifz al ird), while giving greater recognition to individual rights and contemporary social realities. The article proposes a model of normative reconstruction that places family consultation, genealogical mapping, and communal consensus at the center of decision making, so that the relationship between Islamic law and Minangkabau custom develops toward a more dialogical and context-sensitive harmony.

The Double Movement approach developed by Fazlur Rahman has become one of the contemporary hermeneutical models that attempts to bridge the normative message of the Qur’an with the needs of modern society. This idea has been extensively researched in academic literature, both in terms of theory, application, and criticism. However, systematic mapping of research trends discussing the Double Movement is still rare. Through a descriptive quantitative approach and bibliometric analysis, as well as entering the keywords “Double movement AND Fazlur Rahman AND Hermeneutic,” this study analyzes the development of academic studies related to Fazlur Rahman’s Double Movement approach in the Google Scholar database during the period 1992 to 2025. A total of 159 valid publications were analyzed using Publish or Perish and VOSviewer to identify publication trends, citation patterns, author networks, and thematic structures. The results of this study show that there has been significant growth in publications over the last two decades, with the highest number of publications peaking in 2025 (37 publications), indicating sustained and increasing academic interest. This study contributes to providing an intellectual map of the development of Fazlur Rahman-s Double Movement studies, while also offering a foundation for further research in exploring the theoretical and practical analysis of this method. Therefore, the results of this study are expected to enrich contemporary interpretations and broaden methodological perspectives in Qur’anic studies.