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Archeology: Knowing One Another: Shaping an Islamic Anthropology. Merryl Wyn Davies

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... Spiritual leadership can also better facilitate organisational transformation, an approach that is consistent with the success of a 'learning organisation' (Djaelani, Sanusi, & Triatmanto, 2021;Egel & Fry, 2017;Supriyanto & Ekowati, 2020) and can act as an important guide in the complex changing milieu (Bandsuch & Cavanagh, 2005). Nevertheless, whilst there is significant ethical overlap for all food chains, it must be understood that Islamic ethical approaches come from different social requirements and are bound by dissimilar spiritual parameters (Eickelman, 1990;Elmessiri, 2006). A range of researchers have contended that today's leaders must display advanced levels of respect and cultural responsibility which can evoke high levels of interdependent cooperation (Bhatti, Alkahtani, Hassan, & Sulaiman, 2015;Kamil, Osman-Gani, Sulaiman, & Ahmad, 2010; N. Zainuddin, Saifudin, Deraman, & Osman, 2020; Z. I. Zainuddin, 2017). ...
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This paper examines current issues and future challenges in the Halal supply chain sector, particularly focusing on attracting suitable talent to sustain its rapid growth. Special focus is placed on better understanding what attributes are needed to develop leaders in ASEAN who can ensure culturally safe and respectful cross-border interactions. While significant progress has been made in establishing technical Halal competence within supply chains there is a notable lack of discussion around creating a leadership framework to ensure the sector's ongoing sustainability. Presently, leadership knowledge within the Halal diaspora is largely influenced by Western-centric definitions of effective leadership, which often lack relevance to their cultural contexts and cross-border implications, leading to potential mismatches in application, especially in ASEAN settings. Given the increasing complexity of the trading environment, there is a pressing need for more focused research to develop meaningful and culturally relevant leadership competency frameworks for the Halal sector. This study adopts an exploratory approach, employing a qualitative document analysis to systematically examine and interpret the existing body of literature.
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Can there be a Godly ethnography? This article explores how the epistemic entailments of this question trouble our taken‐for‐granted notions about what decolonizing anthropology demands. Disciplinary decolonization aims at more‐just futures through interrogating Eurocentric ways of knowing and approaching marginalized histories and perspectives as good to think with, not merely about. I argue that far from being a radical challenge, such decolonizing calls are internal to a secular liberal anthropology. The ethical norms they embed take paradigmatic form in the ethnographic stance and its imperative to take difference seriously as a way toward self‐transformation. This stance needs to itself be provincialized as belonging to secular traditions of critical inquiry and their attendant emancipatory politics. By contrast, a Godly ethnography, as put forth in the 1980s call for an “Islamic anthropology” by some Muslim scholars working within a broader Islamization of knowledge movement, is a more radical challenge to the discipline. Here, the study of human differences is oriented neither towards self‐determination nor solidarity but towards divine devotion. Indeed, Islamic anthropology's transcendent telos is difficult to reconcile with the secular ethic of “taking seriously” motivating call for epistemic decolonization. This difficulty necessitates more‐carefully disentangling the question of disciplinary decolonization from political liberation, asking what happens the day after epistemic decolonization.
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Islam: the Historical FactsSociology and Anthropology of Islam DebatedFrom the Village to Global Village9/11, Islam, and FundamentalismGender and Islam: not Only WomenConclusion Bibliography
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