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Islam, information, and social order...

Patel, David Siddhartha.

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Islam, information, and social order: The strategic role of religion in Muslim societies.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Islam, information, and social order: The strategic role of religion in Muslim societies./
作者:	Patel, David Siddhartha.
面頁冊數:	179 p.
附註:	Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0714.
Contained By:	Dissertation Abstracts International68-02A.
標題:	Religion, General. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3253523

Islam, information, and social order: The strategic role of religion in Muslim societies.
Patel, David Siddhartha.

Islam, information, and social order: The strategic role of religion in Muslim societies. - 179 p.

Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0714.

Thesis (Ph.D.)--Stanford University, 2007.

I analyze how Islam creates common knowledge and can enhance social solidarity and collective action among Muslims. Combining game theory and ethnography, I find that Islamic institutions can provide individuals a type of information that facilitates powerful political coordination. Islam's influence is not solely due to the message of Islam, but also its ability to render messages common knowledge.Subjects--Topical Terms:

1017453
Religion, General.

Islam, information, and social order: The strategic role of religion in Muslim societies.
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245 1 0 $a Islam, information, and social order: The strategic role of religion in Muslim societies.
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500 $a Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0714.
500 $a Adviser: David D. Laitin.
502 $a Thesis (Ph.D.)--Stanford University, 2007.
520 $a I analyze how Islam creates common knowledge and can enhance social solidarity and collective action among Muslims. Combining game theory and ethnography, I find that Islamic institutions can provide individuals a type of information that facilitates powerful political coordination. Islam's influence is not solely due to the message of Islam, but also its ability to render messages common knowledge.
520 $a Chapter two examines why some organizations in post-invasion Iraq motivated individuals to provide local public goods, while others did not. Amidst anarchy, Friday mosque preachers independently addressed local issues in sermons. Where there was a single Friday mosque, the sermon rendered these messages common knowledge within that mosque's geographic catchment area. Individuals often used information from these sermons to coordinate behaviors, and social orders emerged within catchment areas. Preachers' influence extended to issues about which they could generate self-enforcing expectations of behavior.
520 $a Chapter three asks why some organizations could coordinate Iraqis above localities, while others could not. Shiite Ayatollahs, controlling hierarchical clerical networks, coordinated messages across Friday mosques. This allows Shiites to know what Shiites living far away know about national issues. Other organizations, including Sunni clerics, could not disseminate messages in ways that Iraqis knew other Iraqis knew them or expected other Iraqis to act on them. Inter-congregational common knowledge led to an 'imagined community' of Iraqi Shiites who coordinate on transition plans and elections.
520 $a Chapter four analyzes how exogenous changes in the costs of wearing Islamic headscarves and dress in the 1970s undermined its credibility as a signal of piety. As less pious women adopted the headscarf for myriad reasons, pious women escalated their dress to credibly signal their piety to uninformed observers. The spread of 'fundamentalist' behaviors does not necessarily imply a shift in piety, ideology, or support for political Islam.
520 $a Chapter five examines revolt in the 7th century Islamic polity. Rebels shifted from strategies of secession to succession because of the informational difficulties of coordinating inter-tribal secessionist movements in outlying garrison cities. The cities' spatial layout hindered the identification of potential defectors. An Islamic identity survived early divisive years partly because of the strategic difficulty of exit.
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