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| 1 |
ID:
154690
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| Summary/Abstract |
The Clerical Basij Militia is an institution created and used by the Islamic Republic of Iran (IRI) to exert strict control over seminary students (tollab), silence dissident clergy, and nullify threats from seminarian scholars. The expansion of Clerical Basij in seminaries has led to regime control over clerics and the securitization of seminary schools. It has also resulted in the emergence of a new group among the clergy with a hybrid identity: part clergy, part security. The expansion and strengthening of this group could lead to the transformation of the Islamic Republic into a “theological security state.”
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| 2 |
ID:
154692
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| Summary/Abstract |
In the 1990s, the genre of New Black Realism emerged, seeking to realistically portray the experiences of young Black men in urban environments. The themes of these Black male narratives were fused with several facets of Black youth culture influenced by hip-hop, politics, religion, and societal conditions. Similar to the movement of conscious hip-hop and the Blaxploitation genre of the early 1970s, New Black Realism films consisted of themes and solutions popularized during the Black Power Movement. While Islam became an increasingly visible feature of urban environments in the mid-twentieth century, through Elijah Muhammad’s Nation of Islam and several orthodox Muslim groups, various Islamic undertones entered the themes of 1990s conscious hip-hop and Black male-centered films. This study critically examines the influence of Black Islamic groups on the themes and approaches to storytelling in narrative films with Black male protagonists throughout the 1990s. While the films approached Black masculinity and combating the troubles of the inner cities in a manner characteristic of many popular Black male Islamic redemption narratives, Islam was established as a highly influential Black subculture, possibly rivaling the influence of the traditional Black church.
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| 3 |
ID:
154691
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| Summary/Abstract |
Adopting Arabic clothing styles and in other ways mimicking Saudi Arabian cultural practice is one of the defining characteristics of the Indonesian tarbiyah (Islamic education) movement and the more general influence of Saudi Arabian Wahhabism and other forms of Middle Eastern style Salafism that has emerged in Indonesia since the early 1980s. This paper includes a translation of and extended commentary on a short story by Professor Komaruddin Hidayat of Syarif Hidayatullah State Islamic University in Jakarta that is highly critical of this trend. This is a counter narrative that references two Indonesian national heroes: Kyai Hasyim Asy’ari (1875–1947) one of the founders of Nhadlatul Ulama, the country’s largest Muslim organization and Mohammad Hatta (1902–1980), the first Vice-president. Professor Hidayat uses a short story to make the point that Islamic authenticity need not be based on the emulation of Saudi Arabian cultural practices and that Islam, Indonesian cultures, and nationalism are entirely compatible.
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| 4 |
ID:
154694
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| 5 |
ID:
154693
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| Summary/Abstract |
A number of studies have examined the role of the economically marginalized classes in the 1979 Iranian Revolution and the events which transpired in its immediate aftermath. It has been suggested that the mass mobilization of these classes, often referred to collectively as the mostazafin (downtrodden) in the official literature of the Islamic Republic, was instrumental in the success of the revolution and the subsequent establishment of the Islamic Republic under the leadership of Ruhollah Khomeini. The present paper contrasts Shi’i liberation theology and Shi’i Islamism as two distinct pro-mostazafin discourses that emerged in mid- and late-twentieth century Iran, and which facilitated the participation of the lower- and under-classes in the revolutionary movement. It argues that while it was developed originally by Shi’i liberation theologians, Islamist forces were able to successfully appropriate the pro-mostazafin discourse and gain the support of the economically marginalized classes in the crucial final phase of the revolution, and in doing so create an important social base for their political power.
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| 6 |
ID:
154695
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