Education and Islamic identity in contemporary society
From Quranic precepts to everyday forms of living
Keywords:
: Islamic education, Islamic identity, Quranic precepts, lived Islam, socializing agencies
Abstract
This essay analyzes educational and socializing modes to Islam in contemporary society, particularly focusing on two traditional socializing agencies, the family and the Quranic school, and two "innovative" agencies for Islam, namely association and social networks. Beginning with the conception of the "good Muslim" as defined in the reference texts, the Quran and the Sunna, it analyzes how the believer educates and self-socializes to Islam in a society that is highly complex, differentiated, and traversed by continuous social and cultural phenomena of destabilization. Not only do associations and social networks propose and constitute particularly flexible and multifunctional spaces of socialization, but also the most "stable and secure" agencies in the definition and construction of Muslim identity, including the family, find themselves reworking, modifying, and constructing unique and original educational processes in order to live daily according to Quranic precepts.
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Tibi, B. (2001). Islam between Culture and Politics. Palgrave.
Van Bruinessen, M. (Cur.). (2013). Contemporary developments in Indonesian Islam: explaining the 'conservative turn'. ISEAS.
Vercellin, G. (2002). Istituzioni del mondo islamico. Einaudi.
Younos, F. (2011). Principles of islamic sociology. Author House.
Zia, A. (2012). Social Media Politics in Pakistan. Economic and Political Weekly, 47(7), 16-18.
Akkach, S. (2019). ‘Ilm Science, Religion and Art in Islam. University of Adelaide Press.
Al Zbon, A. M.. O., & Smadi, S. M. (2017). The role of the family in the emotional growth of the adolescent in light of the Islamic education. International Journal of Adolescence and Youth, 22(1), 78-92.
Alsuwaida, N. (2016). Women's Education in Saudi Arabia. Journal of International Education Research, 12 (4 ),111-118.
Anyia, A. (2017). Muslim Organisation and the Mobilisations for Sharia Law in Northern Nigeria: The JNI and the NSCIA. Journal of Asian and African Studies, 52(1), 82-102.
Badran, M. (2002). Feminism in Islam: Secular and Religious Convergences. Oneworld.
Bagheri, N. K., & Khosravi, Z. (2006). The Islamic Concept of Education Reconsidered. American Journal of Islamic Social Sciences (AJISS), 23(4), 88.
Bano, M. (2010). Female madrasas in Pakistan: a response to modernity. University of Birmingham.
Bargeron, C. (2015). The continuing vitality of the tradition: a classical muslim paradigm of children and family. Intus-Legere Historia, 9(2), 5-22.
Bernardes, J. (1985). Do We Really Know What 'The Family' Is? In P. Close, & R. Collins, Family and Economy in Modern Society (pp. 192-211). MacMillian.
Borker, H. (2018). Madrasas and the Making of Islamic Womanhood. Oxford University Press.
Boyle, H. (Cur.). (2004). Quranic Schools: Agents of Preservation and Change. RoutledgeFalmer.
Bunt, G. R. (2009) iMuslims: Rewiring the House of Islam. University of North Carolina Press.
Bunt, G. R. (2018). Hashtag Islam: How Cyber-Islamic Environments Are Transforming Religious Authority. University of North Carolina Press.
Chebel, M. (2013). Dizionario Enciclopedico del Corano. Argo.
Crescenti, M. (2016). Le cerimonie del mevlid a Bursa e Gemlik. Rito, ruolo, identità. Ethnorêma, 12,1-20.
Crescenti, M. (2021). Giovani musulmani italiani: appartenenza religiosa, socializzazione e agenzie socializzative, Culture e Studi sul sociale, 6 (1), 35-50.
Crespi, I., & Zanier M. L. (2020). Migrazioni, processi educativi e percorsi di cittadinanza. Mimesis Edizioni
Cunningham, S. G., Hawkins, A., Yue, T., & Nguyen, J. S. (2000). Multicultural Broadcasting and Diasporic Video as Public Sphericules. American Behavioral Scientist, 43 (9), 1533–1547.
Douglas, S. L., & Shaikh, M. A. (2004). Defining Islamic Education: Differentiation and Applications. Current Issues in Comparative Education, 7(1), 5-18.
Eickelmann, D. F. (1985). The Art of Memory: Islamic Education and Its Social Reproduction. Comparative Studies in Society and History, 20(4), 485-516.
El Syam, S. (2017). Prophetic Leadership: The Leadership Model of Prophet Muhammad in Political Relation of Social Ummah. Jurnal Pendidikan Islam, 6(2), 371-396.
Evolvi, G. (2017). Hybrid Muslim identities in digital space: The Italian blog Yalla. Social Compass, https://doi.org/10.1177/0037768617697911.
Fox, J. (2013). An Introduction to Religion and Politics: Theory and Practice. Routledge.
Goehring, D. L. (2019). Muslim Women on the Internet: Social Media as Sites of Identity Formation. Journal of South Asian and Middle Eastern Studies, 42(3), 20-34.
Gwarzo T. G. (2003). Activities of Islamic Civic Associations in the Northwest of Nigeria: With Particular Reference to Kano State. Africa Spectrum, 38(3), 289-318.
Halstead, J. M. (2004). An Islamic concept of education. Comparative Education, 40 (4), 517-529.
Harmsen, E. (2008). Islam, Civil Society and Social Work, Muslim Voluntary Welfare Associations in Jordan between Patronage and Empowerment. Amsterdam University Press.
Harvey, K. (Cur.). (2014). Encyclopedia of social media and politics. Sage.
Huda, M., & Noh, M. A. C. (2020). Understanding the Quran resources ads main principle for family institution in islamic education. Journal of Critical Reviews, 7(2), 688-692.
Husain, S. S., Ashraf, S. A. (1979). Crisis in Muslim Education. King Abdulaziz University Press.
Jonckers, D. (2011). Associations islamiques et democratie participative en Mali. In A. Bozzo, & P.-J. Luizard, Les sociétés civiles dans le monde musulman (pp. 227-248). La Decouverte.
Jonker, G., & Amiraux, V. (Cur.). (2006). Politics of Visibility: Young Muslims in European Public Spaces. Transcript Verlag.
Kassimeris, G., & Samouris, A. (2011). Examining Islamic Associations of Pakistani and Bangladeshi Immigrants in Greece. Religion, State and Society, 40(2), 174-191.
Lacey, J. (2014). Turkish Islam’ as ‘Good Islam’: How the Gülen Movement Exploits Discursive Opportunities in a Post-9/11 Milieu. Journal of Muslim Minority Affairs, 34 (2), 95–110.
Latief, H. (2012). Islamic Charities and Social Activism: Welfare, Dakwah and Politics in Indonesia. Utrecht University.
Lövheim, M. (2012). Religious socialization in a media age. Nordic Journal of Religion and Society, 25(2), 151–168.
Mandaville, P. (2003). Communication and Diasporic Islam: A Virtual Ummah? In K. H. Karim, The Media of Diaspora (pp.135–147). Routledge.
Marchisio, R. (2000). Sociologia delle forme religiose. Organizzazioni e culture dalle teorie classiche alle ricerche contemporanee. Carocci.
McGuire, M. (2008). Lived religion: Faith and practice in everyday life. Oxford University Press.
Mir-Hosseini, Z. (2011). Beyond ‘Islam’ vs. ‘Feminism’. International Development, 42(1), 67-77.
Noor, F. A., Sikand, Y., & van Bruinessen, M. (2009). The madrasa in Asia. Political Activism and Transnational Linkages. Amsterdam University Press.
Pruzan-Jørgensen, J. E. (2012). Islamic women’s activism in the Arab world potentials and challenges for external actors. Danish Institute for International Studies, 2, 5-75.
Ramadan, T. (2007). The meanings of life of Muhammad. Penguin.
Slama, M. (2017). Hearth to hearth on social media. Affective aspects of Islamic practice. In M. Slama & C. Jones, Piety, Celebrity, Sociality: a Forum on Islam and social media in Southeast Asia, American Ethnologist https://americanethnologist.org/features/collections/piety-celebrity-sociality/heart-to-heart-on-social-media
Tibi, B. (2001). Islam between Culture and Politics. Palgrave.
Van Bruinessen, M. (Cur.). (2013). Contemporary developments in Indonesian Islam: explaining the 'conservative turn'. ISEAS.
Vercellin, G. (2002). Istituzioni del mondo islamico. Einaudi.
Younos, F. (2011). Principles of islamic sociology. Author House.
Zia, A. (2012). Social Media Politics in Pakistan. Economic and Political Weekly, 47(7), 16-18.
Published
2023-02-01
Section
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