The writings of Ibn Khaldūn, particularly the Muqaddimah (Prolegomenon) have rightly been regarded as being sociological in nature. For this reason, Ibn Khaldūn has been widely regarded as the founder of sociology, or at least a precursor of modern sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts. This book provides an overview of Ibn Khaldūn and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khaldūn into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khaldūn was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies Khaldūn’s theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khaldūnian sociology into modern social science theories. Applying Ibn Khaldūn will be of interest to students and scholars of sociology and social theory.
This book situates Asian social sciences in the global context in terms of the perspectives that have evolved and the contributions they have made to the general body of knowledge in the field. More than a mere chronology of key growth points of various social science disciplines in the vast region of Asia and the Pacific, the book focuses on major theoretical problems and issues and offers a critique of various approaches and orientations pursued by scholars worldwide in the investigation of Asian societies and cultures.
This book expands the sociological canon by introducing non-Western and female voices, and subjects the existing canon itself to critique. Including chapters on both the ‘founding fathers’ of sociology and neglected thinkers it highlights the biases of Eurocentrism and androcentrism, while also offering much-needed correctives to them. The authors challenge a dominant account of the development of sociological theory which would have us believe that it was only Western European and later North American white males in the nineteenth and early twentieth century who thought in a creative and systematic manner about the origins and nature of the emerging modernity of their time. This integrated and contextualised account seeks to restructure the ways in which we theorise the emergence of the classical sociological canon. This book’s global scope fills a significant lacuna and provides a unique teaching resource to students of classical sociological theory.
The writings of Ibn Khaldūn, particularly the Muqaddimah (Prolegomenon) have rightly been regarded as being sociological in nature. For this reason, Ibn Khaldūn has been widely regarded as the founder of sociology, or at least a precursor of modern sociology. While he was given this recognition, however, few works went beyond proclaiming him as a founder or precursor to the systematic application of his theoretical perspective to specific historical and contemporary aspects of Muslim societies in North Africa and the Middle East. The continuing presence of Eurocentrism in the social sciences has not helped in this regard: it often stands in the way of the consideration of non-Western sources of theories and concepts. This book provides an overview of Ibn Khaldūn and his sociology, discusses reasons for his marginality, and suggests ways to bring Ibn Khaldūn into the mainstream through the systematic application of his theory. It moves beyond works that simply state that Ibn Khaldūn was a founder of sociology or provide descriptive accounts of his works. Instead it systematically applies Khaldūn’s theoretical perspective to specific historical aspects of Muslim societies in North Africa and the Middle East, successfully integrating concepts and frameworks from Khaldūnian sociology into modern social science theories. Applying Ibn Khaldūn will be of interest to students and scholars of sociology and social theory.
This book expands the sociological canon by introducing non-Western and female voices, and subjects the existing canon itself to critique. Including chapters on both the ‘founding fathers’ of sociology and neglected thinkers it highlights the biases of Eurocentrism and androcentrism, while also offering much-needed correctives to them. The authors challenge a dominant account of the development of sociological theory which would have us believe that it was only Western European and later North American white males in the nineteenth and early twentieth century who thought in a creative and systematic manner about the origins and nature of the emerging modernity of their time. This integrated and contextualised account seeks to restructure the ways in which we theorise the emergence of the classical sociological canon. This book’s global scope fills a significant lacuna and provides a unique teaching resource to students of classical sociological theory.
This book situates Asian social sciences in the global context in terms of the perspectives that have evolved and the contributions they have made to the general body of knowledge in the field. More than a mere chronology of key growth points of various social science disciplines in the vast region of Asia and the Pacific, the book focuses on major theoretical problems and issues and offers a critique of various approaches and orientations pursued by scholars worldwide in the investigation of Asian societies and cultures.
Since 1960, an unequal international structure is recognized in terms of production and circulation of knowledge in the international science system. This phenomenon is called academic dependency and motivated actions towards promoting the education of scientist and stimulating the bond between institutions and scholars of the periphery. This, considering that the peripheral knowledge-production structures were compromised by colonialism and its lasting effects.
The fact that the Malaysian state has managed to maintain a relatively democratic regime, while an authoritarian regime came to power in Indonesia has never been the focus of historical and comparative analyses despite certain cultural, social, and historical affinities between these two countries. This book takes a look at contrasting class structures and alliances, elite cohesion, state strength, as well as differences in political challenges to the state in order to understand two different paths to post-colonial state formation.
The fact that the Malaysian state has managed to maintain a relatively democratic regime, while an authoritarian regime came to power in Indonesia has never been the focus of historical and comparative analysis despite certain cultural, social, and historical affinities between these two countries. This study looks at how the interplay of three factors, that is, elite cohesion, internal state strength and armed resistance, led to two different outcomes: authoritarian and democratic post-colonial states in Indonesia and Malaysia respectively. The historical background is presented to assess the impact of colonialism on pre-capitalist society in these two colonies. This provides the context in which to understand the development of the Indonesian and Malaysian states in terms of differences in the degree of elite cohesion, state strength, and the nature of urban and rural resistance against the state. In this way two different paths to state forms can be mapped.
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