试论土耳其伊斯兰复兴对女权运动的影响

伊斯兰复兴是当代土耳其社会的突出现象,伊斯兰主义者通过废除头巾禁令的过程,为妇女争取更多自由选择的权利;伊斯兰政党通过动员妇女参与政党政治和民主选举,为她们赢得更大的话语空间;伊斯兰非政府组织通过关注妇女面临的各种社会问题,拓展女权运动的范围。伊斯兰复兴作为现代化进程的伴生物,在一定程度上促进了女性权利意识的觉醒,因而在客观上促进了土耳其女权运动的发展。     

Filial Piety in Israel: Between the Law in the Books and the Law in Action

This paper explores the main legal aspects of filial piety in Israel. Based on a socio-legal study, it traces a significant gap between the law in the books, which mandates that children support their parents financially if the latter cannot support themselves, and the law in action, which narrows this obligation to cases in which the parents must be cared for in a State nursing home. The study also highlights the relevance of religious and cultural norms in shaping filial piety in multicultural countries and thus points to the urgent need to tailor filial piety legal policies according to socially constructed, actual, and diverse filial piety perceptions and practices.     

复合身份政治:西亚大国参与阿富汗安全事务的三重维度

“阿拉伯之春”爆发以来,西亚伊斯兰大国土耳其、伊朗和沙特阿拉伯(简称“沙特”)形成了复合身份。教派争端导致三国在西亚地区的战略博弈阵营化;阿富汗弱政府、强社会的权力结构使三国的战略博弈代理人化。作者提出“复合身份政治”概念,认为土耳其、伊朗和沙特以三重身份参与阿富汗安全事务。从族群和教派身份看,土耳其与阿富汗北部乌兹别克人和土库曼人等突厥语族群形成特殊关系;伊朗与中部哈扎拉人和塔吉克人形成特殊关系;沙特与南部普什图人形成特殊关系。从区域身份看,土耳其借助突厥语国家委员会,伊朗借助经济合作组织,沙特借助伊斯兰反恐联盟,三国在“向东看”过程中分别将阿富汗纳入各自主导的多边机制,形成了制度均势。从全球身份看,土耳其以北约的名义参与在阿富汗的军事行动,伊朗加入上海合作组织,沙特利用伊斯兰合作组织,三国与世界大国形成了议题联系。复合身份政治使土耳其、伊朗和沙特构筑相互交错的次体系,稀释了世界大国主导的阿富汗问题安全倡议,阿富汗安全格局由“多极”走向“多中心”。     

论伊斯兰法的石刑

对通奸罪判处石刑是伊斯兰法的一项古老的规定,形成于伊斯兰法的早期阶段,通过圣训正式确立下来。在伊斯兰法世俗化改革时期以及伊斯兰法复兴运动中,这一规定随着伊斯兰法律的变迁或存或废,与伊斯兰世界的政治变革密切相关。时至今El,对通奸罪判处石刑仍然出现在一些伊斯兰国家的法律中,正因法律的象征性作用以及伊斯兰法浓厚的政治特性,对通奸罪判处石刑的规定短期内不会在伊斯兰法律中消失。     

AFGHANISTAN: DISCERNING CHINA’S WESTWARD MARCH

This article discerns the shifts in China's engagement with its Western neighbour, Afghanistan. Beijing's approach has gradually shifted from dis-interest to a careful re-calibration of strategy indicating Afghanistan's growing eminence in its strategic calculus. This transposition – dating back to the 1980's – it is argued has been accentuated as the ‘West’ weans itself away from the Afghan theatre. This article demonstrates that Beijing's chequered history of engagement with Kabul has been historically underpinned by its engagement with a plethora of actors identified with ‘political Islam’ who in turn are patronized by its allies in Rawalpindi. Its deepening footprint in contemporary Afghanistan while continuing to be coloured by the prism of Rawalpindi, is informed by a growing sense of unease regarding the perceived adverse imprint that developments across China's Western borders are likely to leave on its domestic security and growing economic interests in the region.     

Ijtihad into philosophy: Islam as cultural heritage in post-Stalinist Daghestan

Starting in 1960, authors of various Daghestani nationalities initiated a re-evaluation of the role of Islam in the history of Daghestan. An important historical personality to draw upon was Muhammad al-Quduqi, a Daghestani Islamic legal scholar of the late seventeenth and early eighteenth centuries. Quduqi was known for his sympathies towards ijtihad (Islamic legal reasoning by analogy) and for his call to replace customary law by Islamic law. This article studies how Quduqi was brought back into Soviet discourse in 1960, and how his advocacy for ijtihad was subsequently interpreted in Marxist terms as a quest for philosophy, rationalism and progress, with secularizing terms drawn from the discourse of Daghestani Jadids of the 1920s and 1930s. A comparison is then made with Soviet Tatarstan, where Marxist historians constructed a similar autochthonous trajectory of Tatar-Islamic progress and enlightenment. In both cases, Islamic concepts were taken out of context and used for the construction of a secularized national Muslim cultural heritage (miras) that would prepare the ground for socialism – with the difference that in Daghestan, this Muslim Mirasism was multi-ethnic in character.     

Breakpoint or Binder: Religious Engagement in Dutch Civil Society

Civil society as a social sphere is constantly subjected to change. Using the Dutch context, this article addresses the question whether religiously inspired engagement is a binder or a breakpoint in modern societies. The author examines how religiously inspired people in the Netherlands involve themselves in non-governmental organizations (NGOs) and voluntary activities. Religious involvement and social engagement in different European countries are compared and discussed. In addition, the author explores the models of civil society and applies these to both the Christian and Islamic civil society in the Netherlands. Using four religious ‘identity organizations’ as case studies, this article discusses the interaction of Christian and Islamic civil society related to secularized Dutch society. The character and intentions of religiously inspired organizations and the relationship between religious and secular involvement are examined. This study also focuses on the attitude of policymakers towards religiously inspired engagement and government policy on ‘identity organizations’ in the Netherlands.     

TALIBANIZATION OF THE ISLAMIC STATE AND THE QUEST FOR RETROSPECTIVE LEGITIMACY

This paper develops the notion of ‘Talibanization’ – a concept which stems from the resilience and the determination of the Taliban to remain a dominant player in Afghanistan even after the downfall of their state in 2001. The factors that helped the Taliban to maintain their influence after the disintegration of their state constitute a pattern which could be applied to other conflict-driven areas such as Syria. By critically examining the socio-political conditions in the Syrian district of Jarablus, this paper demonstrates the ways in which the inept post-IS administration is inadvertently helping IS to gain what we call ‘retrospective legitimacy’ a drive which could sustain its influence for many years following its downfall.     

Inclusion-moderation or political opportunity? Lessons from the case of Parti Islam Se-Malaysia (Pan-Malaysian Islamic Party,PAS)

Much of the recent literature on the inclusion-moderation thesis revolves around Islamist political parties. This paper contends that the case of Parti-Islam Se-Malaysia (Pan-Malaysian Islamic Party) is instructive in this regard. I argue that political opportunity is what decides whether a party would adopt more ‘moderate’ tendencies, not its mere inclusion in the electoral system. PAS’ raison d’etre was initially based on campaigning for an Islamic State. Subsequently, when it was in a coalition with two other secular parties, it began espousing the concept of a 'Benevolent State'. When the alliance eventually failed, PAS reverted to calls for an Islamic polity. PAS’ ideological commitment to an 'Islamic state' was dependent on political opportunities. This study argues for a more nuanced understanding of the trajectories of Islamist parties.