<b>Cultural Muslims: Background Forces and Factors Influencing Everyday Religiosity of Muslim People</b>
Keywords:
Popular religion, Everyday religion, Popular Islam, Perception of religion, Cultural Muslim, Cultural Attitudes in the Muslim worldAbstract
Cultural Muslims: Background Forces and Factors Influencing Everyday Religiosity of Muslim People
Abstract
Most observers of the science of religion define Islam as a monolithic religion. Some people pinpoint a cultural practice from a Muslim-majority country and generalize it as a practice of all Muslims around the world by assuming that Islam is a monolithic religion. In fact, Islam never meant the same thing to all Muslims. While the majority of Muslims agree on the core tenets of Islam, Muslims across the world differ significantly in their levels of religious commitment and openness to multiple interpretations of their faith. In addition, fluctuation on the core tenets of Islam among Muslim majority countries suggest that some Muslims make religion a part of their cultural life and practice religion as a cultural habit. There are many points that cultural and religious practices are mixed. This study helps to acknowledge the relationship between regional culture and religious culture, and background reasons of common everyday activities of Muslim people.
References
Alam, Anwar (2007). Scholarly Islam and Everyday Islam: Reflections on the Debate over
Integration of the Muslim Minority in India and Western Europe. Journal of Muslim
Minority Affairs, 27:2, 241-260.
Arslan, Mustafa (2008). Popular Islam in Modern Turkey: A Typological Approach. Hikmet
Yurdu, 1:1, 71-86.
Arslan, Mustafa (2004). Türk Popüler Dindarlığı. Istanbul: Dem Yay.
Barbalet, Jack, Adam Possamai, and Bryan S. Turner (2011). Key Issues in Modern Sociology:
Religion and the State: A Comparative Sociology. London: Anthem Press.
Berger, Morroe (1970). Islam in Egypt Today: Social and Political Aspects of Popular Religion.
Cambridge: Cambridge University Press.
Bruinessen, Martin van (2009). Sufism, Popular Islam and the Encounter with Modernity. In
Islam and Modernity: Key Issues and Debates (ed. by Muhammad Khalid Masud,
Armando Salvatore, and Martin van Bruinessen), Edinburgh: Edinburgh University
Press, 125-157.
Celik, Celaleddin (2006). Kentsel Dindarlık-Kentlilik Tecrübelerinde Farklılaşan Dindarlık. In
Dindarlığın Sosyo-Psikolojisi (ed. by Unver Gunay and Celaleddin Celik). Adana:
Karahan Kitabevi, 81-111.
Chidester, David (2005). Authentic Fakes: Religion and American Popular Culture. Los
Angeles: University of California Press.
Corn, I. S. (1942). Scholarly Religion and Popular Religion. Journal of Bible and Religion, 10:2,
-79.
Cusack, Carole M. (2010). Invented Religions: Imagination, Fiction and Faith. Burlington:
Asghate Publishing.
Dupaigne, Bernard (2013). Shamans in Afghanistan?. In Shamanism and Islam: Sufism, Healing
Rituals and Spirits in the Muslim World (ed. by Thierry Zarcone and Angela Hobart)
New York: I. B. Tauris.
Eickelman, Dale (1985). Knowledge and Power in Morocco. Princeton, N.J.: Princeton
University Press.
Eickelman, Dale and Jon W. Anderson (2003 [1999]). New Media in the Muslim World: The
Emerging Public Sphere. Bloomington: Indiana University Press.
Epkenhans, Tim (2011). Defining Normative Islam: Some Remarks of Contemporary Islamic
Thought in Tajikistan—Hoji Akbar Turajonzoda’s Sharia and Society. Central Asian
Survey, 30:1, 81-96.
Federspiel, Howard M. (2001). Islam and Ideology in the Emerging Indonesian State: The
Persatuan Islam (Persis), 1923 to 1957. Leiden: Brill.
Forbes, Bruce David (2000). Finding Religion in Unexpected Places. In Religion and Popular
Culture in America (ed. by Bruce David Forbes and Jeffrey H. Mahan). Berkeley, CA:
University of California Press.
Garrone, Patrick (2013). Healing in Central Asia: Syncretism and Acculturation. In Shamanism
and Islam: Sufism, Healing Rituals and Spirits in the Muslim World (Ed. by Thierry
Zarcone and Angela Hobart). New York: I. B. Tauris. 17-46.
Geertz, Clifford (1987). Deep Play: Notes on the Balinese Cockfight. MN Press: Cambridge.
Geertz, Clifford (1976 [1960]). The Religion of Java. Chicago: University of Chicago Press.
Gellner, Ernest (1992). Postmodernism, Reason and Religion. London: Routledge.
Gunay, Unver (2001). Din Sosyolojisi. Istanbul: Insan yay.
Gunduz, Sinasi (2010). Nationalization of Universal Religion: Anglicanism and Turkish Islam.
Milel ve Nihal, 7:3, 9-38.
Hardy, Peter (2002 [1987]). Islam in South Asia. In The Religious Traditions of Asia: Religion,
History and Culture (ed. by Joseph M. Kitagawa). New York: Routledge.
Herzfeld, Michael (2005). Cultural Intimacy: Social Poetics in the Nation-State (second ed.).
New York: Routledge.
Insoll, Timothy (2004). Syncretism, Time, and Identity: Islamic Archaeology in West Africa. In
Changing Social Identity with the Spread of Islam: Archaeological Perspectives (ed. by
Donald Whitcomb). Chicago: The Oriental Institute.
Joseph-Witham, Heather Rose (1998). Transforming Folk Beliefs: A Community of Indian Jews
in Los Angeles and the Process of Believing (Dissertation). University of California:
Los Angeles.
Kara, David Somfai (2013). Religious Traditions among the Kazakhs and the Kirghizs. In
Shamanism and Islam: Sufism, Healing Rituals and Spirits in the Muslim World (ed. by
Thierry Zarcone and Angela Hobart). New York: I. B. Tauris. 47-58.
Kim, Heon Choul (2003). Din Değiştirmenin Entelektüel Arka Planı. Istanbul: Kaynak Yay.
Kose, Ali (1997). Neden İslam’ı Seçiyorlar: Müslüman Olan İngilizler Üzerine Psiko-Sosyolojik
Bir İnceleme. Istanbul: İsam Yay.
Levtzion, Nehemia (2007). Islam in Africa and the Middle East: Studies on Conversion and
Renewal. Burlington: Ashgate Publishing.
Lippy, Charles (1994). Being Religious, American Style: A History of Popular Religiosity in the
United States. Westport, Conn.: Greenwood Press.
Louw, Maria Elisabeth (2007). Everyday Islam in Post-Soviet Central Asia. London: Routledge.
Maghsudi, Manijeh (2013). Two Indigenous Healing Methods among Iranian Turkmen. In
Shamanism and Islam: Sufism, Healing Rituals and Spirits in the Muslim World (ed. by
Thierry Zarcone and Angela Hobart). New York: I. B. Tauris. 95-114.
Mardin, Serif (1992). Din ve İdeoloji (fifth ed.). Istanbul: İletişim Yay.
McGuire, Meredith B. (2008). Lived Religion: Faith and Practice in Everyday Life. Oxford
University Press.
Ocak, Ahmet Yaşar (1984). Türk Halk İnançlarında ve Edebiyatında Evliya Menkabeleri.
Ankara: Başbakanlık Basımevi.
Ocak, Ahmet Yaşar (2010 [1983]). Alevi ve Bektaşi İnançlarının İslam Öncesi Temelleri.
Istanbul: İletişim.
Orsi, Robert (1997). Everyday Miracles: the Study of Lived Religion. In Lived Religion in
America: Toward a History (ed. by David D. Hall). New Jersey: Princeton University
Press.
Oktem, Niyazi (2011). Anadolu Aleviliğinin Senkretik Yapısı. Istanbul: Truva.
Pew Research Center. 2012. The World’s Muslims: Unity and Diversity.
Pinto, Paulo G. (2004). The Limits of the Public: Sufism and the Religious Debate in Syria. In
Public Islam and the Common Good (ed. by Armando Salvatore and Dale Eickelman).
Boston: Brill. 181-204.
Polonskaya, Ludmila and Alexei Malashenko (1994). Islam in Central Asia. Lebanon: Garnet
Publishing.
Possamai, Adam (2012). Yoda Goes to Glastonbury: a Introduction to Hyper-Real Religions. In
Handbook of Hyper-real Religions: Brill Handbooks on Contemporary Religion,
Volume 5 (ed. by Adam Possamai). Leiden: BRILL. 1-21.
Possamai, Adam (2011). Gramsci, Jediism, the Standardization of Popular Religion and the
State. In Religion and the State: A Comparative Sociology (ed. by Jack Barbelet, Adam
Possamai, and Bryan S. Turner). New York: Anthem Press. 245-262.
Privratsky, Bruce G (2001). Muslim Turkistan: Kazak Religion and Collective Memory. Great
Britain: Curzon Press.
Saleh, Fauzan (2001). Modern Trends in Islamic Theological Discourse in 20th Century
Indonesia: A Critical Survey. Leiden: Brill.
Sharot, Stephen (2001). Comparative Sociology of World Religions: Virtuosi, Priests, & Popular
Religion. New York: NYU Press.
Soares, Benjamin F. (2004). Islam and Public Piety in Mali. In Public Islam and the Common
Good (ed. by Armando Salvatore and Dale Eickelman). Boston: Brill. 205-226.
Sufia, Uddin (2006). Constructing Bangladesh: Religion, Ethnicity, and Language in an Islamic
Nation. Chapel Hill: University of North Carolina Press.
Voll, John Obert (1994 [1982]). Islam: Continuity and Change in the Modern World (second
ed.). New York: Syracuse University Press.
Vuillemenot, Anne-Marie (2013). Muslim Shamans in Kazakhstan. In Shamanism and Islam:
Sufism, Healing Rituals and Spirits in the Muslim World (ed. by Thierry Zarcone and
Angela Hobart). New York: I. B. Tauris. 59-78.
Weintraub, Andrew N. (2011). Islam and Popular Culture in Indonesia and Malaysia. New
York: Routledge.
Williams, Raymond (2005 [1980]). Culture and Materialism. New York: Verso.
Yilmaz, Selman (2006). A Sociological Analysis of Elementary School Teachers’ Perception of
Religion: Istanbul Sample (M.A. Thesis). Marmara University: Istanbul.
Yilmaz, Selman (2013). State, Politics, and Religion: Effects of Political and Social Change on
the Relationship Between State and Religion in Turkey, 2002-2014 (Dissertation).
University of Pittsburgh: Pittsburgh.
Zaccaria, Francesco (2010). Participation and Beliefs in Popular Religiosity: An EmpiricalTheological
Exploration among Italian Catholics. Leiden: Brill.
Zarcone, Thierry (2013). Shamanism in Turkey: Bards, Masters of the Jinns, and Healers. In
Shamanism and Islam: Sufism, Healing Rituals and Spirits in the Muslim World (ed. by
Thierry Zarcone and Angela Hobart). New York: I. B. Tauris. 169-202.
Downloads
Published
How to Cite
Issue
Section
License
All papers licensed under Creative Commons 4.0 CC-BY.- Share — copy and redistribute the material in any medium or format
- Adapt — remix, transform, and build upon the material for any purpose, even commercially.
Under the following terms:
Attribution — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
- No additional restrictions — You may not apply legal terms or technological measures that legally restrict others from doing anything the license permits.