Sunglasses Research Articles

قصة إثنوغرافية: بول ستيرلنغ والقرية التركية

Paul Stirling Türk antropolojisinde bir klasik sayılan Türk Köyü (1965) çalışması ile Türkiye’de ilk etnografik incelemeyi yapan kişi olarak bilinir. Muhtemelen, belli bir yörede en uzun soluklu inceleme geleneği de ona atfedilir. Stirling’in temel incelemesi olan Türk Köyü çalışmasında, disiplinin doğası gereği, köyde aile yapısı, akrabalık ilişkileri ve dayanışma ağlarının önemi ve etkileri ele alınmıştır. Daha sonraki çalışmaları ise ağırlıklı olarak araştırma alanlarındaki sosyal ve kültürel değişimin dinamiklerini tespit etmeye ve kuramsal bir çerçevede tartışmaya yöneliktir. Buna bağlı olarak, bu çalışma projesinde (1986) üç temel amaç esas alınmıştır: Tarım toplumlarının dönüşümü konusundaki kuramsal tartışmalara katkıda bulunmak, sanayileşme süreci hakkındaki çeşitli kuramsal önermeleri teste tabi tutmak ve gelecek nesillerin araştırmacılarına bir dizi tarihi veri bırakmak. Daha da önemlisi, sahadan elde ettiği verilerle bu alandaki kuramsal tartışmalara ve birikimlere olan katkısıdır. Üstelik Stirling’in Türkiye’nin modernleşme serüvenine tanıklık etmek gibi tarihi bir kişiliği yansıttığı da söylenebilir. Erciyes Üniversitesi tarafından 1986 yılında Stirling’in Kayseri’nin Sakaltutan ve Elbaşı köylerinde yapacağı antropolojik incelemelere mihmandar olarak katılmak üzere bir yıl süreyle görevlendirildim. Araştırma görevlisi olarak dinler tarihi alanında yüksek lisans tezimi hazırlıyordum. Paul ile çalışmayı önemli bir fırsat olarak gördüm ve değerlendirme yoluna gittim. Geleneksel açıdan kitabi bilgilere dayalı teorik okumaların yaygın olduğu bir kültürde yetişmiş biri olarak Profesör Stirling ile “sahada olmak”, hayatımda önemli deneyimler kazanmamı sağladı. Genelde kimlik ve kişilik birbirine karıştırılır ve öyle sunulur. Paul’ün şahsında, bilimsel uygulamalarla insani boyutun ahenkli birlikteliğini gördüm. Bu çalışmada Stirling’in araştırma yöntemi, katılımlı gözlemin ve ekip çalışmasının önemiyle ilgili deneyimlerin paylaşımı amaçlanmıştır.

Zajjaj’s İnfluence in the Work of Zamakhshari

Arap dili ve edebiyatının en önemli simalarından olan Cârullah ez-Zemahşerî (ö. 538/1144), Mu‘tezile kelam ekolüne mensup bir âlimdir. O dirâyet tefsir metodunun en nitelikli eserlerinden kabul edilen Keşşâf adlı tefsirini yazarken kendinden önceki bazı eser ve müelliflerden de istifade etmiştir. Zemahşerî’nin yararlandığı kaynaklardan biri de Zeccâc’ın (ö. 311/923) Me‘âni’l-Kur’ân ve İ‘râbühû adlı eseridir. Bu çalışmada Zeccâc’ın söz konusu kitabının, Zemahşerî’nin el-Keşşâf adlı eserine olan etkisi incelenmiştir. Zemahşerî, aralarında iki asrı aşkın bir süre olan Zeccâc’ın tefsir tekniklerini eserine taşımıştır. Onun lügat, gramer, kırâat gibi alanlarda Zeccâc’dan yaptığı iktibasları, Kur’ân’nın bazı kelimelerini açıklamak ya da âyetleri tefsir amacına matuftur. Müellifin bu iktibasları, genelde kendi düşüncelerini delillendirmek maksadıyla yaptığını söylemek mümkündür. Zemahşerî’nin Zeccâc’dan istifadelerinin sadece anlama eksenli konularda gerçekleştiği görülmektedir. Bunun yanında tefsir teknikleri bakımından da ondan esinlendiği yönler olmuştur. Örneğin Zemahşerî’deki farazî istifham ve cevap metodunun da Zeccâc’ın etkisiyle oluştuğunu söylemek mümkündür. Bunun yanı sıra Kur’ân kelimelerini açıklarken önceki dilcilerin izahlarıyla söze başlamak iki âlimde de bir yöntem olarak görülmektedir. Farklı itikâdî düşüncelere sahip olsa da Zemahşerî’nin Zeccâc’dan alıntılar yapması, onun taassuptan uzak ilmî bir yaklaşım sergilediğine işaret etmektedir. Bu tutumun sonraki dönemlere de yansıyarak, Zemahşerî’nin ehl-i sünnet âlimlerince ilgiyle takip edilmesine neden olduğu söylenebilir. Bu araştırmada Zemahşerî’nin yaptığı iktibasların tespitiyle yetinilmemiş, bunun yanında Zemahşerî’nin çokça yararlandığı Zeccâc’ın eseriyle Zemahşerî’deki bilgiler karşılaştırılarak değerlendirmeler yapılmıştır. Böylece Mu‘tezilî düşünceye sahip Zemahşerî’nin tefsir anlayışıyla Ehl-i sünnet akidesine mensup Zeccâc karşılaştırılarak farklı ekollere mensup müelliflerin birbirlerine olan etkileri mütâlaa edilmiştir.

Religious and Economic Soft Power in Ghana-Turkey Relations

Turkey’s government seeks to apply both “religious soft power” and “economic soft power” to increase its influence in Ghana. Turkey’s religious soft power relationship with Ghana is exemplified by Turkey’s paying for construction of a new national mosque in the African country, at a cost of USD 10 million. Turkey’s economic soft power relationship with Ghana is exemplified by both considerable recent investments and in fast-growing bilateral trade. The overall aim of the government of Turkey is to increase the country’s influence in Ghana, part of a wider initiative to expand its regional influence in Africa. Ghana is important to Turkey as it is regarded as a strategically important African country, one of the region’s few democracies and an economic success. The paper assesses Turkey’s various forms of influence in Ghana and considers what Turkey hopes to achieve in foreign policy terms. The paper is in four sections. The first examines religious soft power and Turkey–Ghana relations, noting that recently they have become closer and more cordial, involving both religious and non-religious aspects. The second section examines Muslims’ traditionally marginal political position in Ghana and explains that over time Muslims have become more politically assertive, open to external religious influences, including from Turkey, a country well known to use religious soft power to try to expand its foreign policy influence. The third section assesses recent Ghana-Turkey relations, including the expansion of Turkey’s economic soft power, with three examples: the national mosque, encouraging Islamic education, and mutual desire to quell the activities of what the government of Turkey refers to as the “Fethullah Terrorist Organisation”. The section also considers the role of Turkey’s economic soft power in increasing the country’s presence in Ghana. The concluding section argues that the government of Turkey uses several techniques to increase its influence in Ghana, including both religious soft power and economic soft power. The government of Ghana broadly welcomes Turkey’s influence from both religious and economic perspectives: from a religious point of view, Turkey’s Sunni orthodoxy is seen as very unlikely to stimulate radicalization among Ghana’s Muslims, while Turkey’s economic presence is welcomed as an important means to help further build Ghana’s economy.

Textgeschichte des Korans

Muslims believe that the Qurʾān is the immediate word of God as revealed to the Prophet Muḥammad. Through all times, there has only been one written text form (rasm) with hardly any variants. It is attested in the modern printed editions as well as in the most ancient manuscripts. Not only pious Muslims, but also western scholars use this traditional text rather than a critical edition as the basis of their studies. The article provides an overview of the development and transmission of the Qurʾānic text from its origin in the 7th century to modern printings. It contrasts traditional Muslim scholarship with historical-critical views and discusses controversial viewpoints of Western scholarship. A crucial element of the transmission of the text is its recitation by heart. Muslim scholars have authorized several oral versions (qirāʾāt). These exhibit numerous differences in detail but do not contain any contradictions; rather, they all testify to the same message. Muslim tradition sees this as proof of the divine authority of the text. By way of conclusion, the question is addressed to what extent today’s printed editions actually reflect the wording of what the Prophet Muhammad proclaimed to his listeners.

Occupying Space in the Kirkuk Bazaar: an intersectional analysis

ABSTRACT Scholars have long argued that gender impacts how space can be occupied in traditional locations, such as bazaars. However, in deeply divided societies an added factor of privilege in relation to ethnosectarian identity has to be considered. This article uses an intersectional lens to understand how people occupy space in the bazaar in Kirkuk, Iraq. It pays particular attention to the intersection of ethnosectarian identity (Kurd, Sunni Arab, Turkmen) and gender. The article contributes to the understanding of how the layers of symbolic violence that people face (or do not face) in their daily lives affect their attitudes and behaviours in the public space. Theoretically, it builds on the traditional forms of intersectional analysis and applies them to deeply divided societies, adding unique insight into how intersectionality can be used to identify power structures and how these in turn influence interactions in the everyday, with implications for peace and conflict. It thus explores the different experiences people have based on both gender and ethnosectarian identity, in order to shed light on the often-ignored heterogeneous nature of group actions analysed in conflict-affected societies.

Moderasi Beragama di Indonesia (Perspektif Adaptasi Antar-Budaya dalam Islam dan Katolik)

Religious moderation has become a trending issue in Indonesia in thelast five years. This paper attempts to answer two important questions:first, what is the basic teologic for doing religious moderation Muslimsand Catholics in Indonesia; and second, how Young Yun Kim’s theoryof cross-cultural adaptation inspires Muslims and Catholics inimplementing religious moderation in Indonesia. With literature studiesfound; first, the Quran and the Bible are authentic sources in efforts tomoderate religion in Indonesia. Second, Muslims and Catholics are tworeligions that are close to culture, therefore the theory of cross-culturaladaptation becomes an inherent part of the existence of Muslims andCatholics in facing the local tradition. The Catholic Church traditionuses the term inculturation, while the Muslim tradition calls it,culturalization. However, religious moderation is not synonymous withinculturation and culturalization. Inculturation and culturalizationare models of cross-cultural adaptation to the paradigm of religiousmoderation. Here religion and local traditions are interconnected butalso intercorroborated.

What it means to be a Muslim youth in Canada: a scoping review of empirical studies

PurposeOur thematic analysis of the academic literature on Canadian Muslim Youth aims to identify and describe the factors which contribute to the construction of identity among Muslim youth in Canada and make some research and policy recommendations to address this issue. In this review, we responded to the following questions: What is the current research evidence for Canadian Muslim Youth identity construction? What are the major themes included in the identified publications?Design/methodology/approachWhat does it mean to be a Muslim youth in Canada and how do Canadian Muslim youth negotiate and construct their identities in a globally polarized world? Using Arksey and O'Malley's framework (2005), a scoping review of empirical studies published between 2000 and 2021 was conducted to explore the diverse contexts that intersect in the creation of Canadian Muslim youth identity.FindingsA thematic analysis of the literature identified five key themes: religiosity, racism and discrimination, parental influence, citizenship and gender that intersect in multiple ways to contribute to the construction of diverse and complex Muslim youth identities. The scoping review highlights a gap in community-based research and the need for a broader range of theoretical perspectives on Muslim youth identity construction, as well as culturally appropriate policies and social work practice models for positive youth development.Originality/valueIn contemporary Canadian culture, Muslim youth must negotiate and create their own exclusive identity, which justifies the context of what it means to be Canadian and Muslim at the same time. As highlighted in the literature, a number of tensions within the Canadian policy, between the policy and the Muslim tradition and within the Muslim community itself pose challenges in the identity development among Muslim youth. Therefore, It is critical for social work practitioners, researchers and policymakers to consider above mentioned socio-political and religious dimensions while designing, implementing and evaluating youth programs for Muslim communities.

Assisted Reproductive Technologies: Comparing Abrahamic Monotheistic Religions.

The impact of culture and religion on sexual and reproductive health and behavior has been a developing area of study in contemporary time. Therefore, it is crucial for people using reproductive procedures to understand the religious and theological perspectives on issues relating to reproductive health. This paper compares different perspectives of three Abrahamic faiths, i.e., Judaism, Christianity, and Islam on ARTs. Procreation, family formation, and childbirth within the context of marriage have all been advocated by these three major religions of the world. Judaism permits the use of all assisted reproductive technologies when the oocyte and sperm come from the husband and wife, respectively. The different denominations of Christianity have diverse views on reproductive practices. Although the Vatican does not approve of assisted reproduction, Protestant, Anglican, and other religious groups are free to use it. ARTs are acceptable in Sunni Islam, although they can only be carried out if the couples are married. Shia Islam, however, permits third-party donations to married couples under specific restrictions. This comparison reveals that while the three major world religions utilize assisted reproduction in distinct ways, there are also many comparable aspects of each religion.

Caring for the Dead

Abstract In Sunni Muslim funerals in Turkey, the state, religious actors, and members of kin and family hold the obligations and rights to the deceased, such as washing, shrouding, burying, and praying for the dead body, which the author characterizes as care for the dead. The practices of care represent the deceased body in strictly gendered ways. For instance, the coffin design, the prayers at the mosque, the washing ritual prior to burial, and the rites of inhumation are different for women and men. This article examines the intimate economies of touch that take place while preparing the deceased body for a religious afterlife. Touch, in the form of washing, kissing, and caressing the deceased by family members, is central to showing the last deeds and bidding farewell to the lost one. However, past cases demonstrate that when the deceased is a trans person, corpse washers and family members may refuse to touch the body of the deceased during the washing ritual. Theorizing touch as an essential care work for the dead, the author discusses the limits of gendered and sexual belonging in the practices and discourses of mourning and grief in Turkey.

Burhānüddīn en-Nasafī and His Scholary Personality

Burhânüddîn en-Nesefî, (ö. 687/1289), 600/1203 yılında Mâverâünnehir bölgesinin Nesef kasabasında (günümüz Özbekistan’ın Karşi şehrinde) doğmuş önemli bir düşünürdür. Dehlî, Şâm ve Bağdât gibi dönemin önde gelen ilim merkezlerine ilim yolculukları düzenleyen Nesefî, İslâm tarihindeki en sıkıntılı siyâsî dalgalanmaların yaşandığı bir zaman dilimine tanıklık etmiş, birçok devletin kuruluş ile yıkılışlarına, yeni saltanatların ilânına ve İslâm dünyasındaki kanlı savaşlara şahit olmuştur. Böylesine kargaşalı dönemde yaşamasına rağmen iyi bir eğitim aşamasından geçip kendisini ilim meclislerine kabullendirmeyi başarmış, geri kalan hayatını tedrîsât faaliyetleriyle sürdürmüştür. Yaşamı boyunca batıl addettiği ideolojilerle ve bidʻat mezheplerle mücadele eden Nesefî, bunlara karşı tevhîd prensibini ve Ehl-i Sünnet’in temel inanç esaslarını savunmuştur. Fıkıhta Ebû Hanîfe’yi (ö. 150/767) takip etmekle birlikte, Gazzâlî (ö. 505/1111) ve Fahrüddîn er-Râzî (ö. 606/1210) gibi düşünürlerin etkisiyle i‘tikatta Eş‘arîliği benimsemiştir. Farklı alanlarda eserler ortaya koyan Nesefî, İslâm düşüncesine önemli katkılarda bulunmuşlardır.

The Issue of Mosul from Turkey and England Perspective: A Constructivist Reading

Musul, OsmanlıDevleti’nin bir vilayeti olarak yıllarca Müslümanlık, Hristiyanlık gibi dini grupların yanında Türk, Arap, Kürt gibi farklı etnik grupların yaşadığı bir yer olmuştur. Birinci Dünya Savaşında, İngilizler Irak’ı işgal ettikten sonra bu bölgede emperyalist politikaları bağlamından hükmetmeye çalışmışlardır. Musul 1924 yılında Milletler Cemiyetinin de desteği ile Osmanlı Devletinden koparılarak burada yeni bir düzen yaratılmıştır. Musul tarihsel olarak çoğunluğu Kürt, Türkmen ve Araplardan oluşan Sünni Müslümanların yaşadığı bir merkezdir. Çalışmanın amacı, Musul Meselesi Lozan Konferansı, Brüksel hattı gibi uluslararası antlaşma ve sözleşmelerde konuşulurken bölgenin salt doğal kaynakları veya maddi yönlerinin değil aynı zaman da kültürel ve tarihsel yönlerinin de önemli olduğunu ortaya çıkartmaktır. Bu çalışmada Musul Meselesi Türk ve İngilizlerin tezleri ile konstrüktivizm teorisi bağlamında analiz edilmiştir. Konstrüktivizm teorisi, devletler ve toplumlar arasındaki ilişkilerin realist teorilerin iddia ettiği gibi salt materyalist veya pozitivist olgulara dayanmadığını bunun ötesinde söz konusu ilişkilerin sosyal bağlamının da olduğunu öne sürmektedir. Dolayısıyla Musul halkının 1920’li yıllardaki demografik, dinsel ve kimlik bağlamında değerlendirilmesi önem arz etmektedir. Çalışmada İngiltere çıkarları bağlamında Musul’a yaklaşırken; Türkiye’nin ise ekonomik, siyasal ve güvenlik gibi gerekçelerle Musul’u kazanmak istediği bulgusuna rastlanmıştır.

Sheek Yusuf Al-Makassari's Thoughts on Implementation of Islamic Law Through India

This research is a case study on the thoughts of Sheikh Yusuf al-Makasari. This study aims to analyze the thoughts of Sheikh Yusuf al-Makasari about the application of Islamic law and its application through the judicial institutions of the Dutch East Indies colonial period. This study uses qualitative methods which include library research studies, namely reviewing literature related to Sheikh Yusuf and studies relevant to Sheikh Yusuf. The results of this study are that Sheikh Yusuf's accommodationist attitude vis-a-vis the Netherlands is solely in order to prevent political disturbances and disturbances that harm society and maintain the continuity of Islamic law as desired in the political understanding of the Ahl al-Sunnah wa al-Jama'ah; In his efforts to implement Islamic law effectively in the archipelago, this Betawi cleric has also succeeded in compiling Islamic family law materials (marriage, divorce, and inheritance).

Sheek Yusuf Al-Makassari's Thoughts on Implementation of Islamic Law Through India

This research is a case study on the thoughts of Sheikh Yusuf al-Makasari. This study aims to analyze the thoughts of Sheikh Yusuf al-Makasari about the application of Islamic law and its application through the judicial institutions of the Dutch East Indies colonial period. This study uses qualitative methods which include library research studies, namely reviewing literature related to Sheikh Yusuf and studies relevant to Sheikh Yusuf. The results of this study are that Sheikh Yusuf's accommodationist attitude vis-a-vis the Netherlands is solely in order to prevent political disturbances and disturbances that harm society and maintain the continuity of Islamic law as desired in the political understanding of the Ahl al-Sunnah wa al-Jama'ah; In his efforts to implement Islamic law effectively in the archipelago, this Betawi cleric has also succeeded in compiling Islamic family law materials (marriage, divorce, and inheritance).

THE KOJAJANI FAMILY AND IRAN’S POLITICAL DEVELOPMENTS (13-16TH CENTURY)

The analysis of power gaining process and, the rise and fall of families influencing social developments can be an appropriate way to study history. The period from the Mongol invasion of Iran to the rise of Safavid dynasty marks one of the most complicated epochs of history in social and cultural perspectives. Perhaps the emergence of religious identity crisis resulting from the absence of a caliphate position is the most outstanding social and cultural incident in this period. Like many other regions, Azerbaijan region and Azari families were affected by these incidents. Identifying influential families in this region will be a good guide for an in-depth study of political, social and cultural developments of this time. One of the influential families in that period was Kojajani Family with a rural origin and which has risen to fame through business activities, mystical tendencies and interests. During these developments, the family shaped their political, social and cultural thoughts and acts. This paper intends to clarify and analyze in detail the trend Kojajani Family has been through ever since its formation in the 7th century through the 16 century. The findings of the paper indicate that families reposition themselves with the changes in conditions and make use of social instability as an opportunity to gain power. Throughout their lives, the outstanding members of the Kojajani Family acted according to the political circumstances. The actions of the family members have taken various forms, e.g., from mystical Qutb (infallible and trusted spiritual leader) to Sheikh ul-Islam or the chief judge, from mere spiritual-religious rank to the position of viziership (ministerial position). The family’s shift from Sunni to Shia school of jurisprudence and finally their use of the title of Seyyed or direct descendant of the Prophet constitute the political, social, and intellectual curve of developments in this dynasty. The findings of this paper show that the Kojajani Family could progress better during the era of political and military instability rather than during stability. Not only instability did not prevent their progress but also paved the way for them. The heads of the family through their expedient actions were preparing the grounds for progress. They achieved the position of Chief Judge from their mystic positions and later attained the ministerial position. They changed their religion from Sunni Muslims to Shia Muslims. These changes were timely and were concomitant with the sociopolitical conditions of the society.

Islam and the Nomadic Political Tradition in the 19th-Century Khanate of Khiva

Abstract This study analyses the Islamic authority and the nomadic political tradition in the 19th-century Khanate of Khiva. The Khivan Qongrat rulers relied on Islamic authority to justify their rule, owing to their non-Chinggisid lineage. The study also contrasts the devastation and prosperity brought about by the two ruling lineages, Chinggisid and Qongrat, as documented by the Khivan chroniclers. The study further explores the nomadic political tradition including the rituals of a Khan’s ascendance to the throne, the Qongrat Khans’ connection with the Kazakh Sultans of Junior Juz, and the royal charter within the Khorazm oasis. The khans as holy warriors against infidels, their coexistence with the Islamic saint Pahlavān Maḥmūd and their perception of the Ottoman sultan as the Caliph of the Sunni Muslim world and other mixed and multifaceted characteristics, reflective of the traditions of Central Eurasian rulers are also touched upon.

PROBLEMS OF IGNORANCE IN SPIRITUAL CULTURE AL-FARABI’S PHILOSOPHY

This article provides a brief overview of al-Farabi’s contribution to science. Abu Nasr al-Farabi was the greatest philosopher and scientist of his time. Initially, he completed his studies in Farabi and Bukhara, later he went to Baghdad, where he studied and worked for a long time. During this time, al-Farabi mastered several languages as well as various branches of knowledge and technology. The article identifies specific problems of ignorance in the ethical philosophy of al-Farabi, founder of the actual political, ethical philosophy, especially Farabi synthesis of ancient and Muslim tradition, reveals the place of the Platonic political concepts in his system shows the influence of Farabi’s ideas on the further development of ethical thought in Islam. In addition, the article clearly indicates the thoughts, treatises, where al-Farabi implacably and harshly criticized ignorant, weak and lazy managers, unworthy to lead even small communities. The scientist in his works gives the characteristic features of such a “ruler”.

Lebanese Sunni Muslim Politicians’ Narratives on the Political and Religious Leadership of the Lebanese Sunnis: Reconstructing Inclusive Political Leadership in Lebanon

In this article, Sunni Muslims politicians’ narratives on the political and religious leadership of the Lebanese Sunnis are examined in an effort to reconstruct inclusive political leadership in Lebanon. The Lebanese Sunnis are primary actors in the Lebanese politics. The significant role played by Sunnis is recognised in the National Pact 1943, which paved the way for Lebanon’s independence from France together with the Taif Agreement, which ended Lebanon’s civil war. The signing of the agreements culminated into the establishment of the confessional political system in Lebanon and enabled the Sunnis to constitute an integral part of that system. However, Lebanon is still saddled with internal political problems worsened by the struggle for influence over Lebanon from external actors. The overlapping between domestic and foreign factors is critical in constructing Sunni narratives on their leadership. Sunni framing constructions suggest that the Sunni leadership is galvanising the Sunni community to serve its own interests. The disempowerment of Sunnis is mainly attributed to the failure of their political and religious leadership. This article, therefore, argues for the reconstruction of inclusive leadership in Lebanon. This will enable the Lebanese actors to delegitimise identity politics and promote national cohesion and stability. It also recommends the establishment of independent electoral commissions, prohibition of foreign funding of political groupings, and dismantling of the confessional political system in Lebanon.

Factors Influencing Australian Muslims’ Attitudes toward Christian-Muslim Dialogue: The Case of Sunni Muslims of Adelaide and Uniting Church Christians

Since the implementation of a multicultural policy in the 1970s, religious diversity in Australia has increased. Research has demonstrated that intergroup contact is essential for managing diverse multicultural societies. This is because, given the right conditions, intergroup contact will reduce prejudice and build trust between groups. Given the importance of intergroup contact, policy makers and researchers have identified interfaith dialogue’s importance to the success of multicultural societies. However, there is very limited research that explores interfaith dialogue from the perspectives of adherents, in this case Christians and Muslims in the Australian context. This paper focuses on interfaith dialogue between Christians of the Uniting Church and Sunni Muslims of Adelaide, South Australia. It explores the factors that influence participants’ attitudes towards engaging in interfaith dialogue. Using a grounded theory methodology, the study involved seventeen (17) mixed gender Muslim participants over the age of eighteen, including everyday adherents and religious leaders. Some of the key findings demonstrate that theological perspectives and notions of multicultural citizenship are positive drivers for dialogue; Islamophobia and dehumanization of Muslims were inhibitors.

The Theology and Ethics of Vaccination Receptivity among Dutch Muslims

Muslim tradition has given significant attention to plagues and pandemics based on scriptural texts and theological-ethical norms. Yet, the outbreak of COVID-19 evoked varied reactions among Muslims due to enormous innovations in healthcare and media coverage. COVID-19 vaccination strategies demonstrate how Dutch Muslim attitudes are influenced by factors beyond Islamic theology of pandemics. Other reasons may be behind the unwillingness of some Muslims to vaccinate. These could be traced to certain readings and (mis)interpretations of relevant theological texts, shared cultural schemas among like-minded people, fear of vaccination, lack of clarity, online misinformation, language barriers and political mistrust in local authorities and global health measures. These conclusions are backed up by fieldwork research among Dutch Muslim detainees as an example of what might be called a “local vaccination culture.” It demonstrates that the vaccination decisions are pragmatic and less religiously informed. However, the role imams, religious leaders and representative organs play in this process should not be underestimated. As counter-narratives of antivaccinations arguments, theological incentives have a significant impact on Muslim attitudes towards restrictive measures and vaccination policies.

Indonesia’s Hospitable Democracy

Abstract Although much scholarly work has been done to present the depth and diversity of Islam around the world, positive encounters between Islam and Christianity in modern democracies continue to merit exploration. Indonesia, the world’s largest Muslim majority nation, includes organizations and thinkers at the forefront of re-examining assumptions of Islamic orthodoxy. This article will present the current activities of Humanitarian Islam and its partnership with Christian organizations to build peace and shared civilizational values. Unique partnerships like this are possible through Muslim reform efforts, which have been underrepresented. These significant efforts are partly conceivable due to two Indonesian thought leaders, Nurcholish Madjid and Abdurrahman Wahid, who made significant contributions to Indonesian expressions of Islam. Two recent events in Indonesia show the progress and challenge for Christian minorities in Muslim majority contexts. While tension remains, Muslim reform efforts in Indonesia suggest possibilities for Islam’s peaceful integration with modern democracy and establishing conditions where Christian minority communities can thrive.