宗教因素对土耳其入盟前景影响浅析

土耳其加入欧盟的道路历经数十载但前景仍不明朗,人们对其入盟受阻之因多有揣测。随着冷战后伊斯兰原教旨主义的复兴,以"9.11"为标志的伊斯兰极端主义暴力活动的兴起,人们愈发将西方与伊斯兰世界间业已存在的问题归结为宗教冲突问题,这也波及对土耳其入盟历程的认识。土耳其与欧盟在"去宗教化"的世俗属性上、保障个人宗教信仰上有着高度的一致性,这对于土国入盟有着积极的意义,双方仅仅在温和宗教政党遵循民主与世俗原则的参政问题上存在着一些分歧。从总体上看,所谓宗教因素不构成土国入盟受阻之主因,其本质影响因素是土国的经济发展水平问题。     

穆斯林的复兴要求

在一本伊斯兰先知的旧书中写道:“将出现一个和平和稳定的新时期”。但是,在伊斯兰纪元的第十五世纪(就是说穆罕默德于622年从麦加逃亡到麦地那,从此开创了一个新的历史时期和伊斯兰教的光辉纪元),这种在其萌芽时期所做的不够慎重的估计似乎并没有得到证实。今天,整个穆斯林世界都在沸腾。伊朗正在向阿拉伯石油世界宣传它的革命经验;在马来西亚,“安拉的军队”,一个决定恢复“真正的信仰”的传教士组织,希望把所有的异教徒扔进海洋;在菲律宾,政府未能成功地制止南部穆斯林的叛乱;在土耳其,宗派之争在一年之内     

“以儒诠经”文本中伊斯兰教中国化义理辑录与解读

"以儒诠经"是明清时期伊斯兰教中国化的重要标志,辑录与解读"以儒诠经"文本中伊斯兰教中国化义理,有助于更好地了解明清时期中国伊斯兰教界眼中的伊斯兰教中国化。"以儒诠经"文本对伊斯兰教中国化应包含的内容、如何践行伊斯兰教中国化提出了若干真知灼见,许多见解与当今倡导的伊斯兰教中国化若干内容相吻合。     

浅析清末回耶“正信”之辩的实质及反思

伊斯兰教和基督教传入中国的时期相近,但是在中国近代之前两教的发展呈现出迥然的两极趋势。面对基督教迅猛的传教势头,清末回族大学者马德新和马联元分别于1865年和1899年出版《据理质证》和《辩理明证语录》,作出"正信"之辩。他们从中国传统文化思想和伊斯兰教认主学出发,对基督教的核心教义一一反驳,从而明确伊斯兰教信仰的正信。本文认为,回耶"正信"之辩在神学上反映出强调救赎的基督教和强调顺服的伊斯兰教,这是两教确认自身身份的根本所在,也是两教开展对话的起点;两教在信仰实践方面体现出和中国传统文化相异或相近的政治构建和伦理道德,借此可窥见文明间对话背后的个性和共性。     

从元明回回的礼俗之变看汉文伊斯兰教著译产生的社会文化背景

从保留至今的回族家谱、墓志、清真寺碑文、正史、地方志及教内外学者有关伊斯兰教的研究资料看,元明时期回回社会内部的文化变迁及礼俗之变,是明代中后期汉文伊斯兰教著译即"汉克塔布"产生的社会文化背景。明清时期穆斯林精英在中国社会文化环境下用汉文阐释伊斯兰教义、教法以及伊斯兰哲学思想和苏非思想,旨在构建中国伊斯兰思想体系,促进伊斯兰教与儒学在哲学层面上更好地相互理解。应当说,"汉克塔布"既是伊斯兰教在中国本土化发展的产物,又是中国穆斯林应对本土社会文化挑战的思想回应和文化创新。     

月即别时期钦察汗国的伊斯兰教化

钦察汗国,在别儿哥时期(1257—1266年在位),向宗教伊斯兰化迈出了第一步;在月即别即位(1312—1342年)后,在伊斯兰教化上又跨进了一大步。月即别时期的伊斯兰教化,仍主要指统治汗国的蒙古上层社会的宗教伊斯兰化。但与别儿哥时期相比,此时期的伊斯兰化范围更广,程度更深,主要表现在:蒙古下层人民中一部分人皈信了伊斯兰教;作为汗国经济文化中心的各地城镇基本上在伊斯兰势力控制下,伊斯兰法成为主要遵循的法律之     

宗教的变与不变——读格尔茨的《被遵从的伊斯兰》

<正>《被遵从的伊斯兰》,抑或《被观察的伊斯兰》,书名(IslamObserved)即已显示出格尔茨(Clifford Geertz,1926²006)的独特文风。这一以"伊斯兰"为中心的一语双关,①其深刻的人类学意味,在一定程度上展现了主客位视角的兼顾。本书可以说是开人类学研究伊斯兰教(anthropology of Islam)之先河,②而其副标题"摩洛哥和印度尼西亚的宗教发展"则揭示了展开此研究的经验基础。作为二战后并在冷战时期成长起来     

《太平广记》与唐代阿拉伯商人的科技生活(下)——以早期伊斯兰商人为中心的考察

《太平广记》所载唐朝伊斯兰商人的科技生活虽然具有一定的传奇色彩,但是其中又确实反映了历史的真实,是那个特定历史时期伊斯兰商人现实生活的生动体现。我们透过各种扑朔迷离的"传奇"现象,不仅看到了伊斯兰商人精明的财富意识,而且更加深刻领略了他们在冶金、医药、建筑、航海、生物等多方面的博学才识和他们不畏艰难的探险精神风貌。事实上,伊斯兰商人的科技生活已经构成了唐宋文明的重要组成部分。     

回儒宇宙观:“大世界”的生成与真主的显化

"大世界"是伊斯兰哲学中用以阐释宇宙起源思想的重要概念。明清时期的回儒知识分子就是用"大世界"术语,表述宇宙是如何生成的。他们首先坚持伊斯兰的"真主创世说",将宇宙的生成视为真主创造的结果;同时坚持伊斯兰的"显化论",将宇宙的生成视为真主不断显化的结果,显化的过程经历了"纯一世界"、"性理世界"、"形色世界"等阶段。     

《太平广记》与唐代阿拉伯商人的科技生活(上)——以早期伊斯兰商人为中心的考察

《太平广记》所载唐朝伊斯兰商人的科技生活虽然具有一定的传奇色彩,但是其中又确实反映了历史的真实,是那个特定历史时期伊斯兰商人现实生活的生动体现。我们透过各种扑朔迷离的"传奇"现象,不仅看到了伊斯兰商人精明的财富意识,而且更加深刻领略了他们在冶金、医药、建筑、航海、生物等多方面的博学才识和他们不畏艰难的探险精神风貌。事实上,伊斯兰商人的科技生活已经构成了唐宋文明的重要组成部分。     

Iconizing “Muslim Terrorism” in a British Newspaper and Public Perception

By examining a news story and reader responses published in the Daily Mail Online (DMO), our study discursively argues that this daily newspaper promotes an Orientalist perception of Islam and Muslims. The religion and its adherents are both framed and perceived as a threat to British society and its “Western values”, thus reinforcing Islamophobia within society. This study also argues that the DMO espouses the perceived Orientalist threat posed by Islam through juxtaposition, exaggeration and manipulation of facts, through lexical choices and visual images that eventually establishes the perception of a cultural clash. In addition, by examining the readers’ responses toward the news story, this study demonstrates that the vast majority of respondents perceive Islam and Muslims as a threat to “the West”. Their comments, as triggered by the text, also contribute to the discourse of Islamophobia and the perceived Orientalist view of an Islamic threat.     

The AKP,sectarianism, and the Alevis’ struggle for equal rights in Turkey

ABSTRACT

The Justice and Development Party (AKP), which has been ruling Turkey since 2002, was founded by a splinter group from within the Islamist Virtue Party (FP). The most obvious difference between the old guard of the FP and the younger, reformist cadres who established the AKP was the latter’s deliberate and efficacious implementation of the discourse of democracy and human rights in articulating their political agenda. This discursive shift not only increased the AKP’s votes, but also gained them many supporters among liberal intellectuals in Turkey and abroad, who saw in them a potential to reconcile Islam with democracy. So much was invested in this hopeful vision that pro-AKP liberals for a long time turned a blind eye to many contrary developments in the country or tried to diminish their significance. One such major blind spot has been the Alevis, who after nearly 14 years of AKP rule continue to face formal and informal discrimination on a daily basis. Despite their alleged commitment to religious freedom, and notwithstanding an ephemeral ‘Alevi opening’ in 2007–2008, the disenfranchisement of the Alevis has only deepened under the AKP with its accelerated top-down Islamization of broader Turkish society and the corollary intensification of sectarian discourse both in domestic and foreign policy.     

回族音乐中的文化融合与本色坚持现象分析

本文旨在对回族音乐中存在的文化融合与本色坚持现象进行分析,这不仅可窥见回族音乐本身的文化形态,也为探讨宏观的回族文化内涵提供具体、有力的例证。文内对回族音乐中的文化融合与本色坚持的概念进行阐释;对回族音乐中体现出的伊斯兰教与中国传统跨文化交融的文化自觉,以及回族与他民族跨族交流的文化互动两个方面形成的文化融合进行分析;对伊斯兰教统摄下的本色坚持进行分析。由此可见,回族音乐独特的文化形态,在于文化融合与本色坚持的并存型存在方式。     

The Turkish Connection: Neo-Ottoman Influence in Post-Dayton Bosnia

Bosnia has been defined by its perpetual state of transition—politically, culturally, and socially—since it seceded from Yugoslavia in 1992. The country's Balkan geography renders it both East and West, and its cultural affinities straddle the two poles as well. Hence, the country is in perpetual liminality, tugged by the influences of both Western and Eastern nations and organizations. This has particularly been true for the Bosniak population, a group that has received support from various Muslim-majority nations and organizations. Prominent among those influences is Turkey, which resonates with Bosniaks because their history and identity are intertwined with the Turkish Ottoman past. The emergence of Neo-Ottomanism links Bosnia to Turkey's past and future; this phenomenon is paving the way for a Bosnia that is increasingly being defined by its slight Muslim-majority population and culture. In “The Turkish Connection: Neo-Ottoman Influence in Post-Dayton Bosnia,” I situate contemporary Bosnian cultural products, including film and literature, as responses or interactions with Neo-Ottoman modes that seek to (re)imagine the Balkans and specifically Bosnia, through the lens of the “golden age” of sixteenth-century Ottoman Empire.     

Muslims in Harmony and Conflict in Plural Sri Lanka: A Historical Summary from a Religio-economic and Political Perspective

Islam and Muslims in Sri Lanka have a history of more than a millennium. During this long period their economic and religious experience had been one of fluctuating fortunes beginning with harmony and prosperity under Buddhist monarchs to repression and misery under Western colonialists. Economic freedom under native rulers, mercantilist restrictions under the Portuguese and Dutch and open economy under the British brought alternative episodes of economic affluence and depression to Muslims. After independence, however, under a democratic polity the community adopted a pragmatic approach to a new situation, which allowed Muslims and Islam to enjoy once again decades of peaceful coexistence and relative prosperity, until political and economic circumstances of the country changed dramatically to create an environment of anti-Muslim and anti-Islam phobia. What follows is a historical narration of these vicissitude retold from a religio-economic and political perspective.     

心灵食粮的源泉 永恒不朽的杰作——马效佩《心灵的良丹》译著评介

本文是对伊斯兰文化史上专述伊斯兰教的至圣穆罕默德之圣品的不朽名著《心灵的良丹》汉译本的评介。文章在扼要介绍这部传世之作在伊斯兰文化史上的价值,以及原著作者尕迪·安雅德的文化背景和学术思想的基础上,重点阐释了它在写作方法、体系结构、主旨内容上别具一格、独树一帜的特点。     

从回族的文化认同看伊斯兰教与中国社会相适应问题

伊斯兰教在中国内地以回族为主要载体。历史上伊斯兰教所以能够在中国内地扎根发展, 与回族文化认同密切相关。从回族文化认同角度探讨伊斯兰教与中国社会相适应问题, 不仅可以对伊斯兰文化与中国文化的交汇融合有较清楚的了解, 而且可以从现实出发, 摸索伊斯兰教在当代中国的发展模式, 并进而探求回族社会的进一步繁荣与发展。     

West African Islam in Colonial and Antebellum South Carolina

Over the last 20 years, scholars have begun to critically investigate the historical presence of enslaved African Muslims in the Americas, including the United States. Studies are typically broad in scope. Meanwhile, the vast body of scholarship on American slavery produced by non-Islamicists has generally disregarded or overlooked the retention of Muslim practices or beliefs among slaves. This study examines the presence of West African Muslims in colonial and antebellum South Carolina, particularly among the rice plantations in the coastal regions of the state, part of the Gullah-Geechee Corridor. At the same time, it looks at these Muslim slaves in the distinctive historical context of West African Islam, specifically Malikite Sunnism and Sufism. In doing so, this study further documents the significant Muslim presence in colonial and antebellum America, specifically South Carolina, while arguing for the need to re-examine prevailing conclusions about the origins of distinctive Gullah cultural practices and beliefs, such as the “Ring Shout” ritual once performed in Praise Houses.     

The New Face of Political Islam in Central Asia: The Rise of Islamo-democrats

Political Islam in Central Asia is currently undergoing a transitional phase. Radical groups such as the Islamic Movement of Uzbekistan and Hizb ut-Tahrir no longer monopolize the Islamist scene. There is now a new generation of Islamist leaders in Kyrgyzstan, Kazakhstan, and Tajikistan that advocate a public role for Islam without seeking regime change. They can be called Islamo-democrats because they participate in elections and recognize the constitutional process. The article will examine and compare the biography, political career, and beliefs of three representatives of this political trend: Tursunbai Bakir Uulu, Bekbolat Tleukhan, and Mohiddin Kabiri. It will claim that the emergence of Islamo-democrats is partly the result of developments in Turkey, especially the rise to power of the Adalet ve Kalkinma Partisi. Two factors account for the Turkish influence in Kyrgyzstan, Kazakhstan, and Tajikistan: the successful diffusion of ideological norms and the importance that governments attach to maintaining good relations with Turkey.     

伊斯兰教的统一性与多样性

作为一种普世性的宗教,伊斯兰教在保持信仰核心一致性的基础上,包容信仰者之间存在的对宗教的多样性理解,吸纳不同地区和不同民族信仰者文化传统的特点,从阿拉伯民族的信仰发展成为真正的世界性宗教。多样性与一致性的共存,既是伊斯兰教经典和历史上伟大的思想家们所认可的,也是上千年历史的事实。今天,穆斯林应承继这一传统,在维护信仰核心理念的基础上,为弘扬伊斯兰教的伟大精神和世界和平作出贡献。