| Budget Amount *help |
¥3,610,000 (Direct Cost: ¥3,400,000、Indirect Cost: ¥210,000)
Fiscal Year 2007: ¥910,000 (Direct Cost: ¥700,000、Indirect Cost: ¥210,000)
Fiscal Year 2006: ¥900,000 (Direct Cost: ¥900,000)
Fiscal Year 2005: ¥1,800,000 (Direct Cost: ¥1,800,000)
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| Research Abstract |
In Egypt, NGOs have assumed an important role in development over the last two decades, with large amount of funds channeled by donor organizations. A new westernized attempt of Fair Trade can be ascertained in Egypt, has started activities since 1998 in order to support Bedouin women artisans and weavers in North Sinai. Islamic NGOs are relatively autonomy from State and Western donors, and actively attempt to establish Islamic clinics (hospitals). In Western India, the Self Employed Women's Association has tried to achieve its goals of full employment and social securities of child care for poor women workers.
Islamists in Africa, such as Ghana and Sudan, provide social services, but they contribute to establish hospitals less than ones in the Middle East. In Ghana, Islamic NGOs emerged in the 1930s in order to care for the social and religious needs in the Muslim community. The sufi fraternities of Tijaniya have played important roles in development of Muslim NGOs since the 1970's. I
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n Sudan, a sufi leader of the Tijaniya order opened his 'zawia ' (religious lodge) to offer educational and trainings to the street children.
In Turkey, sufi orders such as Nakashbendi, are not involved in providing medical services, but involved earnestly in providing Islamic educational services since the 1980's. They aim to build an alternative Islamic education system against the State secular one.
Islam had these social institutions for welfare historically. First, deep concerns of Muslim society with matters of public health developed new hospital systems with large staffs in the medieval ages. Second, Islam has the zakaf system as the base of Islamic welfare system. Third, in Ottoman Turkey, imaret, a large public kitchen, provided poor people and travelers with food. Today, in an old quarter of modern Damascus, Imaret Sultan Suleiman, built in the 16th. century, continues to provide some foods to inhabitants symbolically.
The principal conclusion of this project is that Islamic societies have to play important roles in a 'area' of social provisions the state can not provide sufficiently or offer to inhabitants' basic needs, and that Islamic concerns with social welfare in its origin have impacts to globalizing societies in providing social services Less
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