Dr. Weller’s talk focused on four main, interrelated dimensions of the impact of the Crimean and Ukrainian Crises on the Central Eurasian Islamic World: (1) The response of the Crimean Tatar community and impact on Russo-Tatar relations within the Crimea religiously, socially, and politically; (2) Responses among related Turkic Muslim groups of Central Eurasia, particularly the Turks of Turkey, the Volga Tatars within the Russian Federation, and the Kazakh Muslims of Kazakhstan, with related reflections upon the impact of the crises upon Russo-Turkish relations politically, Russo-Volga Tatar relations socially and politically within Tatarstan, and Russo-Kazakh relations socially and politically within Kazakhstan; (3) the (potential) impact upon Russo-Chinese relations politically in connection with the Uighur independence movement; and (4) Responses from across the broader Muslim world, particularly the Middle Eastern and Western worlds. Continue reading →
by KRISTIAN PETERSEN for NEW BOOKS IN ISLAMIC STUDIES on OCTOBER 30, 2104:
Many people have described Muslims modernities as being fundamentally disrupted by individual and civilizational encounters with western society. Wether rejecting or accepting alternative modes of thinking Muslims have responded to these new challenges with increasing regularity for over 200 years.
Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy (Oneworld Publications, 2014)focuses on one of the central tasks for Muslims in the contemporary period, namely the interpretation of scripture and tradition. Jonathan A. C. Brown, Associate Professor and Associate Director of the Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at Georgetown University, carefully maps out multiple Muslim interpretive strategies in order to reveal the links and legacies between the pre-modern and contemporary periods. After a detailed explanation of pre-modern schools of thought, attitudes towards scripture, and hermeneutical methods Brown tackles the fragile relationship between text, community, and reader in determining ‘Truth’ in changing circumstances. Continue reading →
Via SOCIOLOGY OF ISLAM LISTSERV on February 14, 2014:
The Center for International and Regional Studies (CIRS) at the Georgetown University School of Foreign Service in Qatar is seeking qualified candidates for the position of Research Associate. Continue reading →
I have been asked to share my impressions about the state of Islamic studies in the North American academy. Given that the pioneers of this field include many of my mentors, and many of my own peers have struggled for years to help advance the field to its current state, my observations will not be dispassionate. And since I have been fortunate to have a front-row seat along the development of the field over the last twenty years, I hope I’ll be able to do justice to the current state of the field.
I became a graduate student in the field of Islamic studies in the early 1990s. In those days, almost all of us were “converts”: no one went to undergraduate studies planning to become a professor of Islamic studies. For many, particularly Muslims of transnational background, the usual academic caste options were the familiar: doctor, lawyer, engineer, maybe the always dubious “business.” Almost all of us who entered the field did so by following the siren call of one mentor or another: Seyyed Hossein Nasr, Hamid Algar, Roy Mottahedeh, Bruce Lawrence, Vincent Cornell, Carl Ernst, Michael Sells, Annemarie Schimmel, and a few others. Continue reading →
Al Haj U Aye Lwin is Chief Convener, The Islamic Centre of Myanmar; Chairman, Islamic Development Bank Counterpart Organization/ Program Implementation Committee, Myanmar; and Founding member, Religions for Peace/Inter-religious Council, Myanmar.
This paper was originally presented at the “Interfaith Academic Conference for Security, Peace and Co-existence,” held October 1-2 at the Sitagu International Buddhist Academy Yangon campus, Myanmar, and has been shared with ISLAMiCommentary and TIRN. That conference was jointly organized by the Institute for Global Engagement (IGE) and Sitagu International Buddhist Missionary Association (SIBMA).
by AL HAJ U AYE LWIN on OCTOBER 1, 2013:
It is indeed an honor for me to participate in this august forum with the aim and vision to comparatively examine the inter-relationships between and among education, religion, and security in the context of co-existence. I would like to thank the Almighty for giving me this opportunity to present a paper on Islamic perspective. My thanks also goes to the organizers the Sitagu International Buddhist Missionary Association and the Institute for Global Engagement.
It is an established fact that Myanmar’s beauty is enhanced because of its unity in diversity. No religion originates from Myanmar and all the ethnics races existing in Myanmar migrated from different parts of the world at different times.
Myanmar which is a multi-ethnic and multi-religious pluralistic society is the shining example of people of different nature co-existing for centuries. Being different is not a crime or a sin. The only thing is we need to manage the difference. Diversity is never a threat on the contrary it is indeed strength. It would be an overstatement if one tries to paint a rosy picture and say that Myanmar never experiences any social disputes amongst its cosmopolitan populace. There were problems, however Myanmar regarded them as individual quarrels, arguments, disagreements or even violent fights. The conflicts were never branded as religious or racial. Continue reading →