Secularism, Hermeneutics, and Empire: The Politics of Islamic Reformation

Occupying the Ontological Penumbra: Towards a Postsecular and Theologically Minded Anthropology

“…The resulting distancing of scholars to the political doctrine of secularism has also facilitated anthropologists to take a closer look at secularism, especially from an Islamic and postcolonial perspective [20,35,38,42,43]. Asad has argued that the very notion of religion "as a set of propositions to which believers gave assent" ( [44], p. 41) is not a universal phenomenon but rather a Western historical development with genealogical roots in Christianity.…”

“…Van der Veer starts from "the theoretical premise that the secular and the religious are produced simultaneously" ( [38], p. 151); they are both part of human experience and expression. For this reason, they directly depend on each other, with the secular being differentiated from the religious by degrees ( [12,42]; [48] [43] argues that such apparently contradicting statements are in fact possible, since secularism itself tries to reshape religion by secularizing it and by rendering it into abstracted beliefs and doctrines that do not contradict the secular. In the words of van der Veer: "Secularism frames religion" ( [38], p. 144, emphasis in original).…”

De l’endiguement à l’engagement

“…» http://www.rand.org/about/history.html 7. Gill, 1990 ;Brown, 2006 ;Norton, 2004 ;Mahmood, 2006 ;Connolly, 2005 ; Voir par exemple Abdus Sattar Ghazali, « Rand Corp. New Designs for Muslim World », Muslimmedianetwork.com, 26 avril 2007. Muslimmedianetwork.com est la version Internet de l'hebdomadaire Muslim Observer, édité dans le Michigan : « Les rapports de la Rand sur l'islam semblent faire partie d'une grande stratégie visant à "transformer le visage de l'islam".…”

Global Flows, Local Appropriations : Facets of Secularisation and Re-Islamization Among Contemporary Cape Muslims

“…79 As noted by Berger (1999: 3), secularisation on a societal level is not necessarily linked to secularisation on the level of individual consciousness. Asad and his closest academic associates (such as Mahmood 2005Mahmood , 2006 can also be charged with logical inconsistency, inasmuch as they both represent the religious and the secular as clearly delineated from one another for particular polemical purposes. 80 The religious notion of an umma, which long preceded the creation of modern nation-states, is geared towards the generation of Muslim transnational and trans-communal affiliations which transcends local or regional particularities.…”

“…This re-alignment can however be faulted for veering to the opposite extreme and in so doing, contributing to the reconstitution of Muslims, especially in the Arab Middle East, as pre-eminently religious. For a recent example of this, see Mahmood (2006). 77.…”