legerdemain
发表于 2025-3-21 19:56:05
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Demulcent
发表于 2025-3-21 22:40:52
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SUGAR
发表于 2025-3-22 04:20:34
Introduction,responded more to each country’s internal struggles over national identity than have sought to dialogue with Muslim actors. Islam has emerged as an essentialized explanatory category that simplifies complex issues and randomly associates Muslims with unrelated geopolitical conflicts, while overlooki
钻孔
发表于 2025-3-22 05:45:06
The Many Faces of Official Islam in Turkey,ike most studies on Islam and politics in modern Turkey, this chapter focuses on the role of the principal state religious institution, the Presidency of Religious Affairs (Diyanet), and its fluctuating relationship to unofficial Islamic currents. The historically complex relationships between the D
Jingoism
发表于 2025-3-22 10:21:07
The , and the Religious Field,governance. This chapter argues that Moroccan religious policy today has developed from the institutionalization of traditional Islamic structures during the French protectorate. This legacy not only preserved the legitimacy of the king as the principal religious actor of the Moroccan religious fiel
勋章
发表于 2025-3-22 14:07:19
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勋章
发表于 2025-3-22 20:40:36
Creating a National Islam? Partial Governance and Public Policy Instruments,ious field. Conversely, neither France nor Germany views religious affairs as a holistic administrative category. The question of “integrating” Islam has led both receiving states to take new approaches to religious governance over the last years; however, and despite their many significant differen
Calibrate
发表于 2025-3-22 21:30:07
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GUISE
发表于 2025-3-23 02:09:26
National Interests in Transnational Muslim Fields,e securitization of Islam in Western Europe post-9/11 has been instrumental in both home states’ bid to delegitimize non-state religious actors and ensure the continuity of interstate cooperation concerning religious affairs. Moreover, Turkey and Morocco have pursued initiatives aimed at establishin
火光在摇曳
发表于 2025-3-23 09:19:27
Conclusion,ethno-national boundaries in the organization of Islam in both countries, as well as the promotion of a legal-rational model of religious authority that reinforces the position of home state Islamic institutions in religious fields abroad. Nevertheless, the conclusion underscores that both French an