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所在平台: Coursera |
课程主页: https://www.coursera.org/learn/muslim-world
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课程名称：穆斯林世界的宪法斗争 课程概述：本课程将帮助你了解从突尼斯到德黑兰，穆斯林年轻人的不安情绪源自何处，穆斯林各国的伊斯兰主义者在为哪些政治立场而斗争，对伊斯兰法的过分痴迷的根源，以及世俗主义者的去向，探讨谈论“伊斯兰国家”是否合理。自2009年以来，穆斯林世界经历了一波又一波的民众骚乱，世俗的高压专制政权遭受压力甚至被推翻，而伊斯兰共和国也因为内部动荡、经济和社会衰退而面临困境。现有的宪法安排正受到挑战，通常以暴力的方式。本课程回顾了自19世纪中叶以来在穆斯林国家发展出的宪法思想和制度，重点关注主导这一话语并塑造其结果的各类参与者。 课程将围绕三大主题展开： 1. 关注法律与社会现实的研究，强调其与教条的差异，无论是宗教还是宪法。 2. 阐明由于现代官僚国家体制的不完全接收所导致的行政能力和政治合法性方面的紧张关系。 3. 审视人民对穆斯林政府表现的不满如何在文化真实性的掩盖下，激发对更大问责制的需求。 课程最终旨在帮助参与者更好地理解穆斯林当代关于公共事务的讨论，更好地置于公共生活对宗教法的要求背景中，以及更准确地评估对仍然主流的世俗治理模式提出的宗教替代方案的理论与实践的可行性。 详细课程大纲包括： 1. 课程介绍及主题概述； 2. 奥斯曼帝国及现代土耳其的历史； 3. 埃及与摩洛哥地区的背景，尤其是“阿拉伯之春”的影响； 4. 沙特阿拉伯及海湾地区的传统主义与租金经济； 5. 伊朗与什叶派对现代化挑战的回应； 6. 约旦、叙利亚、黎巴嫩和伊拉克当前的局势； 7. 阿富汗、巴基斯坦与孟加拉国的政治历史； 8. 马来西亚与印度尼西亚的独立与现状； 9. 撒哈拉以南非洲穆斯林社会面临的挑战； 10. 课程总结与展望，分析区域内不同国家间的相似点和差异，以及所面临的共同挑战。 本课程内容丰富，适合希望深入了解穆斯林国家宪法斗争及其历史背景的学习者。
Name:Overview: Presenting the Course
Description:This week, we try to give you an overview of the themes and principles that we will focus on during the course. We look at the current state of the countries in the region and present the role of religion, the challenge of modernity and the different responses to modernity, which we will revisit thematically during the next weeks. It is highly recommend to read my article "Contested Universalities of International Law. Islam’s Struggle with Modernity" in this week's readings to gain a better understanding of the argument put forward throughout the course.
Name:Ottoman Empire and Modern Turkey
Description:This week, we look at Turkey and at the history of the Ottoman Empire, whose legacy continues to influence many countries in the region today. Turkey occupies a special place due to its explicit constitutional and social commitment to secularism and a self-conscious emulation of the Western model. Keep the four models of adaptation in mind while watching the lectures of this week as well as the next ones.
Name:Egypt and Maghreb
Description:This week concerns the region where the so-called "Arab Spring" originated: North Africa. We will focus especially on Egypt due to its historical importance, relative size and the impact its politics have had on other Arab and Muslim countries. Following the Secularism/Emulation model exemplified by Turkey last week, this region represents the second broad approach to modernity, namely Religious Modernism/Reform.
Name:Saudi Arabia & The Gulf
Description:This week we will look at the Gulf Monarchies, especially at Saudi Arabia. The impact of essentially free oil income defines the social and governmental structure of this sub-region, so we will focus on the character of so-called rentier economies and their socio-political impact. These countries represent the third broad approach to modernity, namely Traditionalism, that is the notion that there is no need to change inherited socio-political structures.
Name:Iran & The Shiites
Description:Iran is the one place where the fundamentalist response to the challenge of modernity has had its longest and most thorough chance of carrying out the promise of Islamist governance. One of the main questions of the week regards the extent to which this promise has been fulfilled. In other words, whether Islamist claims to have a functioning and qualitatively better form of government have been sustainable, or whether the practical challenges of government have led to widespread popular disillusionment.
Name:The Levant (Jordan, Syria, Lebanon and Iraq)
Description:This week, even more than throughout the rest of the course, we are dealing with a very topical issue: The Western military invasion of Iraq led to the destruction of its state institutions and brought about the much predicted collapse of social order in that country. In Syria we are witnessing the disintegration of state institutions, caused by internal revolt rather than external attack, but with similarly disastrous humanitarian outcomes. While Jordan has generally managed to avoid being drawn into its neighbours' internal conflicts, Lebanon's fragile political system has shown much greater exposure to neighbouring events, especially in Syria.
Name:Afghanistan, Pakistan and Bangladesh
Description:Due to the importance of the Afghan conflict for world politics of the last decade or so, this conflict will be the main focus of this week's lectures. It is a truly interesting story, replete with exotic locales, tales of betrayal and great heroism, and more. This focus regretfully entails that the fascinating story of Bangladesh and Pakistan does not get as much attention as it deserves.
Name:Malaysia & Indonesia
Description:This week deals with the very rich historical, ethnic, linguistic and geographic tapestry of the two archipelagic nations of Malaysia and Indonesia. Truly fascinating places and very different from the localities we have so far discussed in the course. We look at both nations before and after their independence and end with a thorough investigation of the challenges they face today. The week's material is sure to be an eye opener to many.
Name:Sub-Saharan Africa
Description:This week, we will look at sub-saharan Africa and the particular challenges faced by Muslim-majority societies there. For obvious reasons, colonialism plays a very large role here and so we will return to many of the same issues already touched upon in earlier classes. But perhaps even more important is the endemic weakness of institutions. For more on those African nations that have successfully broken out of the vicious cycle of weak institutions, endemic poverty, bad governance, and domestic conflict, please see this week's readings.
Name:Conclusion and Outlook
Description:This week, we move beyond the geographical focus as we try to tie up some of the loose ends and highlight some of the recurring issues we have studied during the past weeks together. We look at what the different countries have in common, what separates them and at the different kinds of tensions that we have found across the region. At the end of the week, you should have a good understanding of how issues in different countries relate to to each other and of the challenges that the region as a whole is facing today.
Learn what motivates the restive Muslim youth from Tunis to Tehran, what political positions Islamists from Mali to Chechnya are fighting for, where the seeming obsession with Islamic law comes from, where the secularists have vanished to, and whether it makes sense to speak of an Islamic state. Since 2009 there has been a renewed wave of popular unrest sweeping throughout much of the Muslim world. Secular, but generally repressive and inefficient autocracies have come under pressure or been swept aside entirely. At the same, the various Islamic Republics have not fared much better, but been convulsed by internal unrest, economic and social decline. Throughout the Muslim lands, existing constitutional arrangements are being challenged, often very violently. This course is a survey of the constitutional ideas and institutions that have developed since the mid 19th century throughout predominantly Muslim countries, but its focus will lie on the actors that have dominated this discourse and shaped its outcomes. We will look at the large body of classical writings on the Islamic state only in so far as it is necessary to understand the contemporary debate, but concentrate on the legal and political developments of the 20th and 21st centuries. Three common themes will characterise the course: We privilege the study of the legal and social reality and seek to highlight where it is at odds with dogmatic stipulations, be they religious or constitutional. We seek to illustrate the practical tensions posed by limited administrative capabilities and political legitimacy that resulted from the incomplete reception of modern bureaucratic statehood. We seek to examine how popular dissatisfaction with the practical performance of Muslim governments has fuelled demands for greater accountability under the guise of cultural authenticity. Ultimately, the course aims to equip participants to better understand Muslim contemporary discourse about the res publica, better contextualise the demands for religious law in public life, and to better ascertain the theoretical and practical feasibility of postulated religious alternatives to the still-dominant secular model of governance.
