嘉宾简介:Martin VAN BRUINESSEN教授为荷兰乌得勒兹大学与现代世界伊斯兰研究国际机构(ISIM)现代穆斯林社会比较研究讲座教授,2011年退休后,Martin Van Bruinessen教授仍在各大学继续指导博士研究生。除精通西欧主要语言外,Martin Van Bruinessen教授还熟练掌握土耳其语和印尼语,并能读说库尔德语、波斯语。他的主要著作有Mullas, Sufis and Heretics: The Role of Religion in Kurdish Society (2000), Kurdish Ethno-nationalism Versus Nation-building States (2000), Sufism and the ‘Modern’ in Islam (co-edited with Julia D. Howell, 2007), Producing Islamic Knowledge: Transmission and Dissemination in Western Europe (co-edited with Stefano Allievi, 2011)
Comparing State-Islam Relations in Turkey and Indonesia Speaker:Martin van Bruinessen Time:19:30-21:30 Friday, May 24, 2013 Venue: Lecture Room, Second Floor, Martin Hall, South Campus, SYSU Organizer: School of Sociology and Anthropology, SYSU Prof. Martin VAN BRUINESSEN was the chair professor of Comparative Sudies of Modern Muslim Societies at Utrecht University and the International Institute for the Study of Islam in the Modern World (ISIM) until hs retirement in 2011, although he continues with PhD supervision there as well as at several other universities, Besides the major West European languages, Van Bruinessen is fluent in Turkish and Indonesian, as well as reads and speaks Kurdish and Persian. His major work includes Mullas, Sufis and Heretics: The Role of Religion in Kurdish Society (2000), Kurdish Ethno-nationalism Versus Nation-building States (2000), Sufism and the ‘Modern’ in Islam (co-edited with Julia D. Howell, 2007), Producing Islamic Knowledge: Transmission and Dissemination in Western Europe (co-edited with Stefano Allievi, 2011), and others including Indonesian publications Abstract
Turkey and Indonesia, located at opposite sides of the main mass of Muslim populations of Asia and the Middle East, both were established as secular republics although conservative Muslims make up a large proportion of their populations. Both republics were born in armed liberation struggles, and the military have assumed a special role as the guardians of the established secular political order, from which they have only recently been forced to retreat. The two countries developed more or less similar regimes of governance of Islam (through state-sponsored religious schools and theological institutes aiming at the formation of a pliable and liberal religious elite, through state-sponsored fatwa bodies, etc.). Following the political destruction of the left (in 1965-66 in Indonesia; in the wake of the 1980 military coup in Turkey), organized Islam remained as the only significant civilian political force in both countries. Political and economic liberalization from the late 1980s onward allowed conservative Muslim groups to recapture influence in the state apparatus and make a notable impact on public discourse, resulting in a highly visible Islamization of the public domain. The countries have differed considerably, however, in their receptiveness to Islamist and fundamentalist ideas and forms of mobilization originating from the Arab world and South Asia. Indonesia has incorporated further Arabized expressions of Islam into its own mosaic of Muslim cultures, whereas Turkey has proudly guarded its distinctive styles of Islam and has projecting them into the larger world of Islam.