Religion and Reform: Two Exemplars for Autonomous                    Sociology in the Non-Western Context

Alatas, Syed Farid

doi:10.4135/9781446221396.n3

Cited by 25 publications

(17 citation statements)

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“…As the Asian sociologist Syed Farid Alatas [69] has suggested, attention to local intellectuals such as the ones he examines, José Rizal (1861-1896) from the Philippines and Ibn Khaldun (1332-1406), an Arab from the north of Africa, can open up an alternative research agenda other than the Western-oriented one. It reverses the subject-object dichotomy in which the knowledge in social thought and social theory are generally derived from Western European and North American white males, and replaces the domination of European-derived categories and concepts with a multicultural coexistence.…”

Section: Toward a New Sociological Approachmentioning

confidence: 99%

Popular Religions and Multiple Modernities: A Non-Western Perspective

Parker¹

2018

Culture and Identity

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Religious diversity and pluralism is increasing all over the world, and globalization is creating a widespread awareness of that. The growing influence of religions in public politics and culture around the world is contradicting conventional narratives of secularization. Indeed, the resurgence of religions in all the continents is tangled in different ways to modernization processes. The main argument of this chapter is that this religious change toward pluralism can be fully understood in the context of multiple modernities theory, provided that it be revised and modified. The key understanding of changes must come from a better insight of popular religions worldwide. Latin American, Eastern Asia and Islam regions are good examples of popular forms of religious revitalization that contrasts with the Northern European case. New ways of producing sense and spiritual search in non-Western areas are framing specific relationships between religion and modernities and bringing about pluralisms. The interweaving of old and new religious traditions is accentuating interculturality and is generating great conditions for the emergence of new types of syncretism and/or sociocultural and even material (and violent) conflicts. The consequence is the development of religious patterns within societies that have a specific and distinctively form of modernity of their own.

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Section: Toward a New Sociological Approachmentioning

confidence: 99%

Popular Religions and Multiple Modernities: A Non-Western Perspective

Parker¹

2018

Culture and Identity

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“…Born and raised in the post‐colonial South East Asian context, Alatas' work in general covers such topics as Eurocentrism and East–West distinctions, democracy and authoritarianism in South East Asian post‐colonial states, the reception of, and the responses to, the Western social sciences in Asia, religion and tradition in Muslim Asian countries, as well as Ibn Khaldun's thought (e.g. Alatas, , , , , , , , , ; Alatas, Ghee, & Kuroda, ; Alatas & Sinha, ; Alatas, van Bremen, & Ben‐Ari, ). Provincializing the European‐born social theory and decolonization of knowledge produced in the Western metropolises of academia on these Asian and Muslim topics appear to be a prevailing theme in his work.…”

Section: Alatas' Work On Ibn Khaldunmentioning

confidence: 99%

Khaldunian studies today: The contributions of Syed Farid Alatas

Ardıç

2017

J Historical Sociology

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The growing interest in the 14 th -century Muslim scholar IbnKhaldun's ideas and his essentially historical-sociological perspective implies a promise of a critical appraisal of the Eurocentric nature of the classical and contemporary social theory. An important role is played in this endeavor by Syed Farid Alatas whose work has been important not only in terms of further introducing Ibn Khaldun's theory to the Western audience but also making it more relevant to the contemporary theoretical debates and historical sociology.This article reviews Alatas' work on Ibn Khaldun with a view to demonstrate that his contributions to the Khaldunian studies today take at least five different forms: a critical examination of Ibn Khaldun's theory in general, and reconstruction of it as a theory of the state, and of religious revival in particular; demonstrating its significance for the modern social sciences; its application to a number of premodern and modern empirical cases; and a theoretical integration of his model with some modern Western theories, which is a rare occurrence in both Khaldunian studies and sociology in general. | INTRODUCTIONThe scholarly literature on the 14 th -century Arab-Muslim thinker 'Abd al-Rahman Ibn Khaldun (732-808 AH/1332-1406 CE) entails different attitudes toward his work, presenting him from different angles using a diverse set of adjectives. For some he is a typical Aristotelian philosopher with no original contribution to philosophy or the study of history (e.g. Mahdi, 1957) or a typical historian of his own time offering no insights for today (Al-Azmeh, 1982;Gibb, 1933) -while others see him as an unusually "modern" or "secular" thinker that (surprisingly) emerged from the premodern Islamic world, finding his Muqaddima (Prolegomenon) fascinating (e.g. Nicholson, 1966;Ortega y Gasset, 1934). Still others claim he is an original philosopher and even the pioneer of the modern social science, and sociology in particular (e.g. Baali, 1988;Ben Salem, 1996;Bouthoul, 1930;Cheddadi, 2006;Conyers, 1972;Dhaouadi, 1990;Şentürk, 2016;Simon, 1959;Wafi, 1962 Spengler, 1963-64, Talbi, 1967, Baali, 1992, Cheddadi, 2006, Tomar, 2006 economy, methodology, etc. (e.g. 'Izzat, 1952;Baali & Price, 1982;Gellner, 1975;Goodman, 1972;Laroui, 1987). Still others focus on Ibn Khaldun's methodological perspective, often trying to re-articulate it in a manner that is compatible with modern debates or in a comparative fashion with a Western figure (e.g. Ahmad, 2003;Al-Marzouki, 2006;Ardıç, 2008;Dale, 2006;Hourani, 1982;Mahdi, 1957;Meuleman, 1991;Oumlil, 1982). Analyses and critical evaluations of Ibn Khaldun's concepts and view of society and the state also constitute a significant portion of the existing literature on the Khaldunian thought (e.g. Cheddadi, 1980;Hannoum, 2003;Hussein, 1917;Lacoste, 1984;Rabiʿ, 1967;Rosenthal, 1979;Stowasser, 1983;Von Sivers, 1980;Walzer, 1963). Very few, however, attempt at an application of his theoretical ideas and/or concepts to historical or contemporary empirical cases...

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“…Syed Farid Alatas (2010) has already purposed universalising sociology in a non-Eurocentric orientation in which the subject (the West) and the object (the East) disappear. In this conception of breaking with colonial thinking, the boundaries between Chinese and European sociologies become blurred erasing the dividing line between we and the others, a line which has produced binary reasoning concerning how contemporary societies are conceived (Bancel, Bernault, Blanchard, Boubeker, Mbembe, Vergès, 2010).…”

Section: Diffused Religiousness In Chinamentioning

confidence: 99%

Post-Western Revolution in Sociology

Roulleau-Berger¹

2016

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Religion and Reform: Two Exemplars for Autonomous Sociology in the Non-Western Context

Cited by 25 publications

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Popular Religions and Multiple Modernities: A Non-Western Perspective

Popular Religions and Multiple Modernities: A Non-Western Perspective

Khaldunian studies today: The contributions of Syed Farid Alatas

Post-Western Revolution in Sociology

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