Islam and Muslim Society in South Asia

Robinson, Francis

doi:10.1177/0069966783017002003

Cited by 65 publications

(36 citation statements)

References 3 publications

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“…Gardner (1995Gardner ( /2001 argues that Islamic purism is inextricably linked to global processes, not least of which is migration. One effect of this globalizing process is an erosion of the social base of folk Islam, a rejection of old localized ways and a return to an emphasis on textual tradition (Abaza, 1991;Gellner, 1992;Robinson, 1983) where the concept of a 'universal' Islam is focused on the holy texts as the only common language and Mecca as the only accepted core (Gardner, 1995(Gardner, /2001. As discussed later, this process of Islamic purism is antagonistic both to folk beliefs about illness and traditional systems of healing which deploy them.…”

Section: Islam and Modernitymentioning

confidence: 99%

Jinn, Psychiatry and Contested Notions of Misfortune among East London Bangladeshis

Dein

Alexander

Napier

2008

Transcult Psychiatry

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This study examines understandings of misfortune among east London Bangladeshis, particularly with respect to the role of jinn spirits. It reports on the findings of ethnographic interviews among 40 members of this community. Appeal to jinn explanations is commonplace at times of psychological disturbance and unexplained physical symptoms. Resort to traditional healers is frequent. These explanations are contested by different groups in the community. The findings are examined within the context of a discourse on tradition and modernity with particular emphasis on Islam and modernity.

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Section: Islam and Modernitymentioning

confidence: 99%

Jinn, Psychiatry and Contested Notions of Misfortune among East London Bangladeshis

Dein

Alexander

Napier

2008

Transcult Psychiatry

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“…The Protestant advantage repeats in the Lesser Antilles, which had slave-based economies(Bacchus 1988).22 In Islamic education boys memorized the Koran in classical Arabic, but few became literate(Robinson 2000).…”

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confidence: 99%

The Missionary Roots of Liberal Democracy

2012

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T his article demonstrates historically and statistically that conversionary Protestants (CPs) heavily influenced the rise and spread of stable democracy around the world. It argues that CPs were a crucial catalyst initiating the development and spread of religious liberty, mass education, mass printing, newspapers, voluntary organizations, and colonial reforms, thereby creating the conditions that made stable democracy more likely. Statistically, the historic prevalence of Protestant missionaries explains about half the variation in democracy in Africa, Asia, Latin America and Oceania and removes the impact of most variables that dominate current statistical research about democracy. The association between Protestant missions and democracy is consistent in different continents and subsamples, and it is robust to more than 50 controls and to instrumental variable analyses.

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“…These may be said to arise as a result of ontological disjunctions between the post-traditional order of modernity and the remainder of traditional ways of looking at the world established within both these faiths. According to the Weberian theory of secularization, "increasing human capacity to calculate and control all aspects of life without appeals either to traditional norms or charismatic enthusiasm" is accompanied by the "disenchantment of the world" ( [19], p. 122). In the words of Giddens, modernity ensures "that nature, as a phenomenon external to social life, has in a certain sense come to an "end"-as a result of its domination by human beings" ( [20], p. 4).…”

Section: Religion the Self And Modernitymentioning

confidence: 99%

The Impact of Fear and Authority on Islamic and Baha’iModernisms in the Late Modern Age: A Liberal Perspective

Nash

2015

Religions

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Fear of the late modern world has been a major factor in the rise of authoritarian and violent religio-political movements. This article draws on Anthony Giddens and Charles Taylor's conceptualisation of the self in the secular age, and applies this to two modernist religious trends originating in the East in the later nineteenth century in the context of western global expansion. Endeavouring to rise to the challenge of accommodating Islam to modernity by adopting the tools of rationality and encouraging independent inquiry, Islamic Modernism has become increasingly embattled. The Baha'i faith, a movement that incorporates similar perspectives and also developed out of an Islamic context, proposes a theophanic transformation rather than renewal through reform of Islam. After a period of infusion of a progressive catalytic impulse into the Middle East, the Baha'i faith performed its own recalibration of modernism, enunciating apocalyptic denunciation of the modern world similar to that found in Muslim revivalist trends. The article ends by making some suggestions for continuation of a progressive religious approach in late modernity.

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Islam and Muslim Society in South Asia

Cited by 65 publications

References 3 publications

Jinn, Psychiatry and Contested Notions of Misfortune among East London Bangladeshis

Jinn, Psychiatry and Contested Notions of Misfortune among East London Bangladeshis

The Missionary Roots of Liberal Democracy

The Impact of Fear and Authority on Islamic and Baha’iModernisms in the Late Modern Age: A Liberal Perspective

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