| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "ISLAMIC FUNDAMENTALISM": |
|
|
Islamic Fundamentalism, 2002.
An overview of islamic fundamentalism today.
1,900 words (approx. 7.6 pages), 11 sources, $ 71.95
»
Click here to show/hide summary
Abstract
This paper examines Islamic fundamentalism. It outlines its emergence and also identifies its influence and importance today.
| |
|
Islamic Fundamentalism, 2002.
This paper discusses the history of the growth of Islamic fundamentalism in twentieth century North Africa.
1,930 words (approx. 7.7 pages), 2 sources, MLA, $ 61.95
»
Click here to show/hide summary
Abstract
This paper explains that the understanding of the growing prevalence of Islamic fundamentalism is greatly hindered by the tendency of historians to fuse the reasons for its growth with its perceived 'threat', which is often defined more by the political calculations of governments than the objectives of fundamentalist movements. The author points out that this growth is the manifestation of regional politics, social and economic inequalities and reaction against political authoritarianism and that the manifestations of Islamic fundamentalist movements are differentiated by virtue of specific local political structures and the colonial experiences of the individual North African countries. The paper relates that the gulf between the government in Egypt and society is so great that it depends on Al-Azhar to create an impression of religious legitimacy; while the government attempts to respond to concerns about foreign influences in the media, it has given Al-Azhar primary role over censorship of electronic media so that the government can shift the blame if need be.
From the Paper
"Given these simultaneous - and contradictory - impulses, of extension and fragmentation, one could argue that the movement's growth is defined from Western eyes by the implicit threat perceived in its spread. With some justification, the ideas of Hassan al-Banna or Sayyid Qutb, have such a wide currency across North Africa because of their ability to be transferred to different contexts. Hostility against Western notions of the secular state or nationalization is enunciated by 'Abd al-Slam Yasin, for example. In this way, therefore, is the spread of Islamic fundamentalist movements accentuated in Western perspectives by its ideological 'threat'. And yet, in fact, such a threat materializes generally only when these ideas are mobilized to suit the political needs or objectives of the ruler."
| |
|
Islamic Fundamentalism, 2005.
An overview of the causes of Islamic fundamentalism, with a focus on Egypt.
2,913 words (approx. 11.7 pages), 11 sources, MLA, $ 86.95
»
Click here to show/hide summary
Abstract
This paper examines the reasons that motivate people to embrace fundamentalism, looks at what fundamentalist groups can offer to the people, and why they are so popular. It explores how the idea of religion is extremely important in motivating people and making them support a cause and how Islamic groups directly discuss the economic and social problems, which confront the Egyptian middle and lower classes.
From the Paper
"Firstly, according to Vandenbroucke, the economic situation and the increasing division between the rich and the poor, is a very important reason for the growth of fundamentalism in Egypt (33). Furthermore, a study done by Saad El Din Ibrahim, a professor of sociology at the American University in Cairo, also showed that one answer to why fundamentalists attract people so strongly, is related to urbanization and economic conditions (19-20). Or, in other words, it is "a sort of complex reaction to a combination of factors: runaway inflation, conspicuous consumption, moral dissolution - all bred of the influx of oil revenues" (23)."
| |
|
Islamic Fundamentalism & Political Development, 1999.
Examines rise & spread of Islam in Middle East in 1980s-1990s in terms of factionalism, impact on politics & higher educational institutions, role of [Qur'an], economics and gender relations.
6,075 words (approx. 24.3 pages), 44 sources, $ 135.95
»
Click here to show/hide summary
Abstract
This research explores the role of Islamic Fundamentalism in contemporary Islamic societies. An emphasis in this exploration is on the relationship between Islamic Fundamentalism and institutions of higher education.
From the Paper
"LINKS BETWEEN ISLAMIC FUNDAMENTALISM & HIGHER EDUCATION INSTITUTIONS
Introduction
This research explores the role of Islamic Fundamentalism in contemporary Islamic societies. An emphasis in this exploration is on the relationship between Islamic Fundamentalism and institutions of higher education.
Islamic Fundamentalism
Islamic Fundamentalism is a movement whose aim is to return Islamic society and religion to essential and traditional Islamic values, as those values are understood, interpreted, and enunciated by the adherents of Islamic Fundamentalism (Sayeed 4). In the context of returning a society and a religion to the essential and traditional values as those values are understood.."
| |
|
Islamic Fundamentalism in Pakistan, 1994.
An examination of its rise and significance including an overview of the impact of Islam on politics on the Muslim world, the effect on women and male-female relations, political and national identity and social and secular aspects.
4,275 words (approx. 17.1 pages), 26 sources, $ 135.95
»
Click here to show/hide summary
From the Paper
"Islamic Fundamentalism in Pakistan
Introduction
The phenomenon of the worldwide spread of Islamic Fundamentalism has captured the attention of political leaders in all nations (Avineri, 1993, pp. 410-413). The resurgence of Islamic Fundamentalism has been particularly strong in Pakistan (Altman, 1994, pp. 8-10). The research examines the rise and the role of Islamic Fundamentalism in Pakistan.
The Rise of Islamic Fundamentalism In Pakistan
Islamic fundamentalism is a movement whose aim is to return Islamic society and religion to essential and traditional Islamic values, as those values are understood, interpreted, and enunciated by the adherents of Islamic fundamentalism (Sayeed, 1990, p. 4). In the context of returning a society and..."
| |
|
Islamic Fundamentalism, 1993.
An examination of the rise in the Middle East and North Africa including politics, Shi'a v. Sunni schools, secular/religious unity and socioeconomics.
2,025 words (approx. 8.1 pages), 10 sources, $ 71.95
»
Click here to show/hide summary
From the Paper
"This research examines the rise of Islamic fundamentalism in the Middle East and North Africa. Islamic fundamentalism is a movement whose aim is to return Islamic society and religion to essential and traditional Islamic values, as those values are understood, interpreted, and enunciated by the adherents of Islamic fundamentalism (Sayeed, 1990, p. 4). In this context, Islamic fundamentalism is similar to Christian fundamentalism in the United States, Orthodox Judaism in Israel, and Hindu fundamentalism in India, as all these fundamentalist groups see themselves as the only true defenders of God against secular modernism (Lawrence, 1990, pp. 1.306).
The rise of Islamic fundamentalism in the contemporary world can be traced to the success of the Islamic Revolution in Iran (Hiro, 1990, p. 24). The Islamic Revolution in Iran occurred in..."
| |
|
Political Islam and Islamic Fundamentalism, 2002.
This essay describes how and when Islam made an impact as a political ideal as well as its repercussions leading up to today.
2,090 words (approx. 8.4 pages), 5 sources, APA, $ 65.95
»
Click here to show/hide summary
Abstract
This paper elaborates on Islam and its religious politcal history for the past 100 years, including the later part of this century. It offers some insights into what may have given rise to what is now known today as Islamic fundamentalism.
From the Paper
"While the roots of political Islam can be traced back to the time of Mohammed, the real impact of Islam as a political ideal came about with the Iranian revolution and the Ayatollah Khomeini. The new brand of political Islam that Khomeini brought to Iran was a new, more militant Islam than the world had previously been exposed to. During the time of the Ottoman Empire, Islam was spread as the ideal religion, however, there was room for both branches of Islam, Sunni and Shiite, to practice. There was also a place for Christians and Jews, although it was on the second class level. However, Khomeini?s brand of religious zealotry was harsh and dictatorially strict."
| |
|
The Nation of Islam: Are They Islamic?, 2002.
Compares the Nation of Islam with traditional Islam.
1,030 words (approx. 4.1 pages), 3 sources, $ 36.95
»
Click here to show/hide summary
Abstract
This paper examines the Nation of Islam as a social movement and tests whether its traditions and roots are really found in traditional Islam.
From the Paper
"The presence of God (Allah) is another and maybe the most critical difference between the Nation of Islam and traditional Muslims. The Nation of Islam was founded in the 1930?s by a man named W. Fard Muhammad. Fard Muhammad believed he was sent to wake ?the black nation to the full range of the black man?s possibilities in a world temporarily dominated by the blue eyed devils.?(5) It is the Nation of Islam who has since said, ? We Believe that Allah appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited ?Messiah? of the Christians and the ?Mahdi? of the Muslims.?(6) Fard Muhammad taught that the African American culture was unique and separate from that of ?the Caucasian devils.?(7)
| |
|
Democracy vs. Fundamentalism, 2002.
The argument for democracy over Osama Bin Laden's religious Islamic Fundamentalism.
2,400 words (approx. 9.6 pages), 5 sources, $ 89.95
»
Click here to show/hide summary
Abstract
This paper will discuss how Osama Bin laden plays into the idea of terrorism and why democracy needs to oust this Islamic Fundamentalist from power. The forms of government in this state of Muslim extremism form irrational government, as Democracy offers secular advantages of separation of Church and State.
| |
|
Islam and Democracy: A Summation of Islamic Scholarship, 2005.
A discussion on the correlation between Islam and democracy.
3,375 words (approx. 13.5 pages), 3 sources, $ 133.95
»
Click here to show/hide summary
Abstract
This paper tries to determine the compatibility of Islam and democracy. It compares the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. It explains that the main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework.
From the Paper
"In order to determine the compatibility of Islam and democracy, I have compared the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. My main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework. In Islam and Democracy, John L. Esposito offers his readers the opportunity to acquire a better understanding of how democratic thought and practices can be incorporated into Islamic politics by examining the scope of democratic practices inherent within Islam, and discussing how the secular and the religious forms inform and reinforce the political discourse of democracy. In terms of how Islam can be incorporated in ..."
| |
|
Islam in Algeria, 2002.
This paper examines the phenomenon of Islamic fundamentalism in Algeria today.
1,079 words (approx. 4.3 pages), 5 sources, MLA, $ 37.95
»
Click here to show/hide summary
Abstract
The paper studies the situation in Algeria as leadership and stability are being exchanged for radicalism. The writer looks at the writings of Dirk Axtmann about the nature of human identity in order to assess the inclination in Algeria to align itself with extremism. The writer traces the tragic events that have lately unfolded in the troubled country.
From the Paper
"At least 60,000 of Algeria's 28.6 million people have died in more than five years of conflict. The killings have been blamed for the most part on the Armed Islamic Group and other militant Islamic organizations, whose targets have included working women, unveiled women, government employees, journalists, academics, Roman Catholic clerics and even Islamic theologians who did not meet these groups' fundamentalist criteria (Algerian military linked to massacre of civilians, 1998, p. A15)."
| |
|
Religious Fundamentalism, 2005.
This paper applies Karl Marx's conflict theory especially "false consciousness" to religious fundamentalism especially to Islamic Jihad.
1,890 words (approx. 7.6 pages), 5 sources, MLA, $ 60.95
»
Click here to show/hide summary
Abstract
This paper explains that every religion, as a social institution, has its fundamentalists, which drives the thought processes of its adherents, often with great social implications. The author stresses that the role of fundamentalism can best be interpreted by applying Marx's conflict theory, which emphasizes the role of power and coercion in producing social order, in conjunction with Marx's idea of "false consciousness", which theorizes that a subordinate group internalizes the values, views and thought of the dominant group, to Islamic terrorist groups who believe that they are being oppressed by the secular West, that the Western lifestyle is against Allah and those who follow him. The paper states that the main limitation to the concept of conflict theory is that there is no absolute end to the fighting; different groups continually will lash out against one another in a never-ending spiral of violence.
From the Paper
"The roots of Muslim rage go back more than a thousand years. "The idea that religion and politics should be separated is relatively new, dating back a mere three hundred years." Christians tend to keep a division between church and state. "Render...unto Caesar the things which are Caesar's and unto God the things which are God's." In Islam, there is no such separation, and an assault upon God is seen as an assault upon the state. The United States, though built upon a separation of church and state, still struggles with the boundaries of God. In California, as in many other states, there has been an ongoing debate about whether or not to make it possible for two homosexuals to marry one another. ... Whether or not invoking God to settle a political issue is appropriate is irrelevant. What this is meant to illustrate is that religion and the belief in God has a definite power over the way people think, their beliefs, and their agendas".
| |
|
Religious Fundamentalism in the Modern World, 2001.
Describes religious fundamentalism in the United States and Islam. Brings focus to radicals in Afghanistan.
2,625 words (approx. 10.5 pages), 6 sources, $ 79.95
»
Click here to show/hide summary
Abstract
Paper about religious fundamentalism and the liberal modern world. Compares Christian fundamentalism in the United States, with Islamic fundamentalism. Also discusses radical fundamentalism with the Taliban in Afghanistan.
From the Paper
"Fundamentalism is a religious phenomenon that has taken 20th century politics by storm. As defined by Webster?s English dictionary fundamentalism has a direct correlation with Protestant Christianity; however, it has in the past, and is currently, impacting many other forms of religion. Since the 1970?s many religious movements have emerged into political governments and ideologies all over the world. The dominating religion in Europe is Catholicism; Hinduism is very strong in eastern Asia; Judaism is the ranking religion in Israel and Israeli?s political decision; and finally, Islam is the principal religion in the Middle East. Islam is the second largest religion in the world, second only to Christianity which is the main religion in the United States and is actually making a strong comeback in America."
| |
|
Cultural Sociology's Contribution to Understanding Religion, 2000.
Looks at the contribution to the understanding of religion in the era of globalisation, and Islamic fundamentalism that cultural sociology has had.
6,629 words (approx. 26.5 pages), 11 sources, $ 151.95
»
Click here to show/hide summary
Abstract
This essay critically assesses the contribution of cultural sociology to the understanding of religion. It does this by first examining and summarizing how three "classical sociological theorists" (i.e.: Weber, Durkheim and Marx) see the nature of religion as a cultural form. It then looks at various recent theories of religion under globalization. The author then assesses the contribution that these cultural theories give to the understanding of real religious phenomena through examining whether they can help in an understanding of Islamic fundamentalism in general, and the rise of Islamic fundamentalism in Algeria specifically. The paper includes extensive use of quotes from the three theorists.
From the Paper
"In fact, according to Giddens, Marx believed that religion is the "opium of the people" (Giddens, 1996, p464). In other words, Marx believed that religion defers happiness and rewards to the afterlife, teaching the acceptance of existing conditions in this life. This means that attention is diverted away from inequalities and injustices in this life by promising a better future in the Afterlife. In addition to this, Budd believes that Marx thought religion not only reflected the suffering of the working class, but offered a "fantasy escape" from that suffering (Budd, 1973). Marx believed that religion had a very powerful ideological element, and that religious beliefs and values often provide justifications of inequalities of wealth and power (Giddens, 1996). He further claims that religion often has ideological implications which serve to justify the interests of the ruling class at the expense of other subordinate classes (Giddens, 1996)."
| |
|
Islamic Societies and World Order, 1999.
Examines ways Islamic countries can add to the security and peace of the world. Discusses obstacles, religious divisions, economics, politics, spirituality, war, fundamentalism, public vs. private sectors, banking and differences with the West.
8,100 words (approx. 32.4 pages), 31 sources, $ 135.95
»
Click here to show/hide summary
Abstract
This research addresses the issue of how Islamic societies in the Middle East can contribute to a better world order. There are two major facets to this issue. The first facet of the issue concerns the character of any contribution that the Islamic societies of the Middle East can make to a better world order. The second facet of the issue revolves around the obstacles that the Islamic societies in the Middle East must overcome before they can make a contribution to a better world order.
From the Paper
"HOW ISLAMIC SOCIETIES IN THE MIDDLE EAST CAN CONTRIBUTE TO THE DEVELOPMENT OF A BETTER WORLD ORDER
Introduction
This research addresses the issue of how Islamic societies in the Middle East can contribute to a better world order. There are two major facets to this issue. The first facet of the issue concerns the character of any contribution that the Islamic societies of the Middle East can make to a better world order. The second facet of the issue revolves around the obstacles that the Islamic societies in the Middle East must overcome before they can make a contribution to a better world order. The findings of this research are presented within a framework of these two major facets of the overall issue of how Islamic societies in the Middle East can contribute to a better ..."
|
|
|
