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.
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.
Corruption is a disease that can sweep through a society like a tidal wave, leaving in its wake a trail of negligence, lethargy, inefficiency and callous disregard of man’s inhumanity to man. What is it like to live inside such a society? Why has it taken such strong root in so many countries? Is there no sense of outrage and shame against such a phenomenon among our elite? What can be done to stem the tide? Is it corruption as it is known in the West? These disturbing questions and more are answered in this book. Corruption in all its forms, bribery nepotism and extortion, is shown for what it is – a major cause of the dehumanization and victimization of innocent people. The corrupt have no aspirations for the betterment of their societies. For this reason, all decent people must be gravely concerned with the problem and nurture the next generation to confront the corrupt and disrupt their way of life.
DESCRIPTION REVIEWS (0) "Dr Mahathir melihat pertentangan antara Islam dan Sosialisme. Beliau tidak mengambil tahu bahawa Sosialisme itu ada berbagai macam. Yang dibahaskan aliran sosialisme Eropah jenis yang tidak mengutamakan agama. Ini tidak perlu saya jawab lagi kerana buku saya ini sudah merupakan satu jawapan." Islam dan Sosialisme, yang diterbitkan pada tahun 1976 sebagai Islam dan Sosialisma, ditulis oleh Profesor Dr Syed Hussein Alatas, pakar sosiologi Malaysia yang terulung. Walaupun sebuah naskah yang nipis, idea-idea beliau merangkumi persoalan yang besar dan penting, termasuk kaitan antara agama dan teori sosialis, jenis-jenis sosialisme yang berlainan serta kegelisahan rakyat awam tentang persamaan dan perbezaan antara sosialisme dan komunisme. Paling penting, beliau menyeru kami untuk melawan sistem kapitalis yang mencangkumi ekonomi dan pemikiran rakyat Malaysia. Lebih daripada 40 tahun selepas pernerbitan asalnya, pemikiran Profesor Alatas masih relevan hari ini.
This concise book examines the decline and erosion of UMNO as a dominant political party of Malaysia through the perspective of Ibn Khaldun's theory of asabiyyah and umran. It uses the qualitative method of data collection from Ibn Khaldun's original works. After discussing Ibn Khaldun's theory of asabiyyah and umran, UMNOs umranic contributions and erosion of Malay asabiyyah are discussed in detail. The research outlines how asabiyyah led to UMNOs rise to prominence, gain of political power, bringing of progress and development of Malaysia to an umranic stage before it started to decline and erode in concordance with the five stages of Ibn Khaldun's theory of rise and fall of civilizations. This book highlights that early leaders of UMNO played significant role in fostering group feeling and solidarity of the Malays (asabiyyah). Asabiyyah was the engine that propelled UMNO to transform the Malays and Malaysia to an umranic society. In conclusion, the later leaders of UMNO contributed to weakening of the Malay asabiyyah and the fall of UMNO from power in the 14th General Elections in 2018. The process of UMNOs decline and erosion of political power is primarily caused by the leaders’ failures and shortcomings. The author, a Malaysian lawyer and long-standing Minister in the Prime Minister's Department, Minister of Justice, Minister of Defence, Minister of Foreign Affairs, and Minister of Home Affairs in the Barisan Nasional in Malaysia, concludes with the recommendation that for UMNO to be relevant again in the current political landscape, it must initiate new and serious approaches and initiatives to change itself and must focus on good governance and rule of law in a multi-ethnic Malaysian society. Relevant to scholars and practitioners in political science, sociology, and Islamic studies, this book is a landmark commentary on contemporary Malaysian politics, drawing from the author's own experience as a member of parliament in his various ministerial positions over three decades.
. . . The meaning of the phrase “Islam is socialist in nature” merely acts as a categorisation into a particular system of society based on the features that characterise it as socialist. Those who are against Islam being considered as socialist either do not understand the meaning of certain words or want to uphold the current capitalist system. This book, by the preeminent Malaysian sociologist, Professor Dr Syed Hussein Alatas, is the translation of the Malay Islam dan Sosialisme (Petaling Jaya, Gerakbudaya, 2020), which first appeared in 1976 as Islam dan Sosialisma (Pulau Pinang, Seruan Masa). Despite its size, the book covers important and critical issues, including the relationship between religion and socialism, the different types of socialism, as well as the public’s unease about the similarities and differences between socialism and communism. Most importantly, Professor Alatas calls upon us to fight the injustices of capitalism. More than 40 years after its original publication, his ideas are still relevant today.
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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