During the American Academy of Religion annual convention in Montreal, panelists Tariq Ramadan of Oxford University, Nilüfer Göle, of the École des Hautes Études en Sciences Sociales and Robin Wright, the Washington Post
discuss key questions around the future of Islamic ideas and culture in a postmodern world.
Islamic thinkers and activists are facing the great social changes associated with modernity that other religious traditions have and are facing.
Cultural diaspora; the context of pluralism; the breakdown of traditional family and social patterns; changing cultural values including the shifting gender roles and sexual attitudes; and the intersection of political and spiritual ideas — all these are elements of modernity that have confronted all religious traditions.
Are the Islamic responses any different? Are they diverse and changing? Are there internal disputes as well as external pressures? And what is the future of Islamic ideas and culture in a postmodern world?
These and similar questions will be addressed by a distinguished panel of observers of the contemporary Islamic world, exploring the changing character of Islamic modernity in all of its geographic and cultural diversity.
Panelists:
Tariq Ramadan: University of Oxford
Nilüfer Göle:L’École des Hautes Études en Sciences Sociales
In a world where religion plays so central a role in social, political, and economic events, as well as in the lives of communities and individuals, there is a critical need for ongoing reflection upon and understanding of religious traditions, issues, questions, and values. The American Academy of Religion’s mission is to promote such reflection through excellence in scholarship and teaching in the field of religion.
Excellente conférence !
Une remarque concernant Ahmed Deenejat (Que Dieu lui fasse miséricorde). Il est vrai qu’il s’adonnait à des controverses théologiques avec les doctes chrétiens en prenant des versets bibliques ambigüs sans les resituer dans la logique interne du christianisme. Il est nécessaire de recontextualiser cette pratique, tout comme Dr Tariq Ramadan s’échine à faire pour les prises de position de Hassan Al Banna par exemple, comme l’invitation que ce dernier a émise au controversé Mufti de Jérusalem de la famille El Husseini après la seconde guerre mondiale.
En Afrique du Sud comme en Inde à cette époque, les missionnaires chrétiens menaient des campagnes de conversion et de prêche très énergiques, usant parfois de méthodes sujettes à caution dans leur approche des Textes scripturaires de l’Islam.
These are strange times we are living in. Islam is being attacked from all sides, but on the same time people you would least expect it from are coming back to islam. I see people who seemed to be so far moved from islam admitting that it has truth in it anyway. Modernity doesn´t seem to have all the awnsers people need.
But admitting that is still not the same as knowing what to do with islam. I think we muslims have a long way to go before we ourselves make islam work again on a collective schale.
But let´s face it: islamic thinking is more evolved than 30 years ago when our parents settled here in Europe. Our parents were so distant from having real knowlegde on islam, but they were content. Maybe this is like a transitional period where, before real knowlegde will be present, people are aware of their lack of knowlegde. The first step to making it better is set.
يعود انكسارالحضارة الإسلامية - حسب العديد من المؤرخين- إلى حوالي القرن الثالث عشر، والغزو المغولي. كانت الاضطرابات على طول حدود الإمبراطورية، وهشاشة السلطة، والهزائم...
Assalâm ‘alaïkoum,
Excellente conférence !
Une remarque concernant Ahmed Deenejat (Que Dieu lui fasse miséricorde). Il est vrai qu’il s’adonnait à des controverses théologiques avec les doctes chrétiens en prenant des versets bibliques ambigüs sans les resituer dans la logique interne du christianisme. Il est nécessaire de recontextualiser cette pratique, tout comme Dr Tariq Ramadan s’échine à faire pour les prises de position de Hassan Al Banna par exemple, comme l’invitation que ce dernier a émise au controversé Mufti de Jérusalem de la famille El Husseini après la seconde guerre mondiale.
En Afrique du Sud comme en Inde à cette époque, les missionnaires chrétiens menaient des campagnes de conversion et de prêche très énergiques, usant parfois de méthodes sujettes à caution dans leur approche des Textes scripturaires de l’Islam.
These are strange times we are living in. Islam is being attacked from all sides, but on the same time people you would least expect it from are coming back to islam. I see people who seemed to be so far moved from islam admitting that it has truth in it anyway. Modernity doesn´t seem to have all the awnsers people need.
But admitting that is still not the same as knowing what to do with islam. I think we muslims have a long way to go before we ourselves make islam work again on a collective schale.
But let´s face it: islamic thinking is more evolved than 30 years ago when our parents settled here in Europe. Our parents were so distant from having real knowlegde on islam, but they were content. Maybe this is like a transitional period where, before real knowlegde will be present, people are aware of their lack of knowlegde. The first step to making it better is set.
Inshallah islam’s future will be great.