They comprise the second most populous religious demographic in the world. The topic of globalization has both intensely positive and negative connotations in the Muslim world.
InCasanova received the Theology Prize from the Salzburger Hochschulwochen, for lifelong achievement in theology. The following is an edited transcript. You could argue that the Christian church has been a carrier of globalization for 20 centuries.
You could say that religions -- not all religions, but those religions that have come out of what is called the Axial Age: Buddhism, Islam, Christianity -- have been globalizers. This combination of connectivity and consciousness. The condition that we are really within one single globe, and within this globe there are many, many religions claiming to be universal and global.
And so it is the task to organize a world of pluralistic universalism, which is the interesting new phenomenon that we find today.
This is the awareness that we are all in one single, global humanity living in the same time and space. This is what I think is radically new. So both the interconnectedness and the consciousness of our interconnectedness. Especially the awareness that this is a condition of plurality.
Before, as long as you tried to Christianize the world, to make the world Christian, and you are the true faith, then you are under one particular idea of globalization, one in which your own form of being global is hegemonic and universal. Talk a little bit about that. Well, the project came about because the Jesuits were the first globalizers in the sense of global connectivity.
They played a crucial role in connecting North and South, East and West.
They were brokers, cultural brokers. They brought the cultures of the East to Europe. They brought the cultures of Europe to the East. The Jesuits at first go with the ships -- colonial colonizers, Portuguese and Spanish.
But soon they break away from them -- precisely, to penetrate China and India and Japan and Paraguay, and they go native.
So it becomes global and universal by becoming local everywhere. They had an original model of globalization that was more attuned to the kinds of issues that we are also confronting today. Then eventually, they lost ground. They were expelled from every Catholic country by the Catholic kings.
Then the Catholic kings forced the pope to dissolve the order, because they were too global, too transnational. And the Jesuits have become again interesting global players in global education. They were pioneers of education in the 16th, 17th centuries, but they were dissolved.
They lost all their colleges everywhere, with the exception of America. They were expelled from every country, and they took refuge in Protestant America and in Orthodox Russia.
So you have Georgetown, the first Jesuit university, which was established precisely at the point when the Jesuits do not exist anywhere else. But in the last 50 years, they have reopened universities everywhere.
For instance, now India is the largest Jesuit province. So the Jesuits today are not anymore a Western order, but they are predominant more in Africa, Asia, Latin America, which of course [also] happened to the global church.
They present an alternative model of globalization to what would be called capitalist globalization.The Muslim community, from the time of the Holy Prophet, Sallahu alayhe wasallam, down to the great age of Ottoman Empire, was no different; it has influenced the world with its cultural and social heritage and at the same time benefited from the experiences of others.
The impact of modernity and globalization cannot be ignored, which has become one of the most controversial issues in contemporary Islamic architecture. In recent years there have been a considerable number of papers and books regarding the dialogue between old and new or modernity and tradition, which emphasize the role of these challenges in our life.
With no unified structure or leader, the Muslim community (ummah) grapples with coinciding its traditional faith with modernity and progress. Muslims face concerns about health, education, and the cultural ramifications of globalization in addition to those economic and developmental issues.
The Globalization of Islam THE RETURN OF MUSLIMS TO THE WEST. Previous Section: Many types of mosques and community centers have been built in America to serve the large and varied Muslim community there.
One of the most elegant is the Islamic Center of New York. Designed by the architectural firm Skidmore, Owings, and Merrill, and located. This paper begins with the examination of the concept of globalization and modernization before exploring the concept of Ummah and globalization's impact on Muslim understanding of Ummah.
THE REAL IMPACT of globalization on Muslim-Western relations has been mixed, but as the adage reminds us, “bad news travels faster.” Ironically, the speed advantage of globalization’s negative press can be attributed primarily to globalization itself.
Empirically, it seems credible that income.