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Liberal Bourgeois Protestantism

The Metaphysics of Globalization

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Paul C. Mocombe

Sociological theory regarding the contemporary (1970s to the present) phenomenon of globalization focuses either on convergence or hybridization.The former, convergence, highlights the ever-increasing homogenization of cultures and societies around the globe via socioeconomic rational forces. From this perspective globalization is tantamount to Westernization or Americanization of other cultures and societies via neoliberal economic, market, subjugation. The latter, hybridization, emphasizes heterogeneity, the mixture of cultural forms out of the integration of society via globalizing processes stemming from improvements in information technology, communications, mass media, etc. In this latter form, cultures and societies are not homogenized, but are cultural forms that are syncretized with liberal democratic Western capitalist rational organization. In this work, Mocombe synthesizes the two positions by suggesting that globalization under American hegemony are the same process, convergence, and that the only alternative to this thesis of convergence is Samuel P. Huntington’s (1996) differential hypothesis in which a clash of civilization are the result of eight intransigent cultural frameworks—Sinic, Japan, Hindu, Islamic, Orthodox, Western Europe, North America, and Africa—that dominate the globe. Refutating Huntington’s thesis, Mocombe suggests there are really only two opposing counter-hegemonic forces to the convergence towards Westernization or Americanization: the earth itself and Islamic Fundamentalist movements.

A Wahhabi Ethic in Saudi Arabia

Power, Authority, and Religion in a Muslim Society

Abdullah F. Alrebh

representing the whole of Sunnism. Similarly, Calvinism is a Protestant movement not representing the whole of Protestantism. Broadly speaking, northern European Calvinist Reformation doctrine spread throughout the 16 th Century throughout the Netherlands, Germany, Britain, France, and eastern Europe

Necati Alkan

© Koninklijke Brill NV, Leiden, 2012 DOI: 10.1163/157006012X627896 Die Welt des Islams 52 (2012) 23-50 Fighting for the Nuṣayrī Soul: State, Protestant Missionaries and the ʿAlawīs in the Late Ottoman Empire Necati Alkan ∗ Jerusalem Abstract Based on their writings, the religious beliefs of the

Samuel M. Behloul

which understanding of religion in general underlies the Western debate on Islam. It is therefore notable that in public debate talk is often of a ‘moderate’ Islam, which should be distinguished from radical Islam or Islamism. In contrast, the terms ‘moderate Protestantism’ or ‘moderate Buddhism’ are

Béatrice Hendrich

closer focus on Muslims as ‘the other’. In Chapter iii (“Sektierer, Banditen, Musulmaner”), Jonker explores how Islamophobic traditions originating in the Middle Ages entered textual production of the period of the Protestant Reformation and later. According to the author, for many centuries, in the

Roman Loimeier

roman loimeier 216 © Koninklijke Brill NV, Leiden, 2005 Die Welt des Islams 45, 2 Also available online – www.brill.nl IS THERE SOMETHING LIKE “PROTESTANT ISLAM”? 1 BY ROMAN LOIMEIER Bayreuth a) Introduction: They are like Protestants! In his programmatic text al-{Aqºda aª-ªa¥º¥a bi

Welmoet Boender

1795 with the Batavian Republic and ends in the 1880s. The second period starts with the schism ( Doleantie ) of a group of Orthodox Protestants from the Netherlands Reformed Church in 1886. The third period begins with the erosion of the Dutch ‘pillars’ in the 1960s. Put in this historical framework

Sectarian Affiliation and Gender Traditionalism

A Study of Sunni and Shi’a Muslims in Four Predominantly Muslim Countries

Gabriel A. Acevedo and Sarah Shah

development on modern society, while never losing sight of the role of religion in this process. The idea of inner worldly asceticism, for instance, represents a state of shared consciousness—particularly characterized by Protestant faiths such as Calvinism—and which reflected the aims of the individual to