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The contributions to the present volume show that the countries that are often presented in the literature as forming part of a stereotypical and seemingly monolithic “Islamic world” in fact represent considerable diversity. From Iran to Senegal, we encounter a vast array of social and religious structures, historical trajectories, political regimes and relative positions of societies and individuals. We encounter also, in many different and often unexpected ways, the individual in multiple contexts. The present volume presents perspectives on everyday life in Muslim societies beyond the spectacular. From a broad academic background in Islamic and Iranian studies, social anthropology, sociology, philosophy and history, its contributors show that everyday life as well as religious practice in countries as diverse as Senegal, Niger, Egypt, Tunisia and Iran is not informed by one single “Islamic” tradition, but rather by multiple and often surprisingly different modes of religiosity and non-religiosity.
Today the relations between Arab audiences and Arab media are characterised by pluralism and fragmentation. More than a thousand Arab satellite TV channels alongside other new media platforms are offering all kinds of programming. Religion has also found a vital place as a topic in mainstream media or in one of the approximately 135 religious satellite channels that broadcast guidance and entertainment with an Islamic frame of reference. How do Arab audiences make use of mediated religion in negotiations of identity and belonging? The empirical based case studies in this interdisciplinary volume explore audience-media relations with a focus on religious identity in different countries such as Egypt, Tunisia, Algeria, Morocco, Great Britain, Germany, Denmark, and the United States.
The contributions of this volume discuss the broad field of transformation processes in Muslim societies from different perspectives with various disciplinary approaches. Apart from methodological questions the authors investigate religious and social developments in Africa and the Near and Middle East while focusing e.g. on the production of meaning, negotiation of religious values and spaces, gendered agency, and debates of identity.
This book deals with certain "e;hot-button"e; contemporary issues in Islam, including the Shari'a, jihad, the caliphate, women's status, and interfaith relations. Notably, it places the discussion of these topics within a longer historical framework in order
Working and living as an authentic Muslim—comporting oneself in an Islamically appropriate way—in the global economy can be very challenging. How do middle-class Muslims living in the Middle East navigate contemporary economic demands in a distinctly Islamic way? What are the impacts of these efforts on their Islamic piety? To what authority does one turn when questions arise? What happens when the answers vary and there is little or no consensus? To answer these questions, Everyday Piety examines the intersection of globalization and Islamic religious life in the city of Amman, Jordan. Drawing on in-depth ethnographic fieldwork in Amman, Sarah A. Tobin demonstrates that Muslims combine their interests in exerting a visible Islam with the opportunities and challenges of advanced capitalism in an urban setting, which ultimately results in the cultivation of a "neoliberal Islamic piety." Neoliberal piety, Tobin contends, is created by both Islamizing economic practices and economizing Islamic piety, and is done in ways that reflect a modern, cosmopolitan style and aesthetic, revealing a keen interest in displays of authenticity on the part of the actors. Tobin highlights sites at which economic life and Islamic virtue intersect: Ramadan, the hijab, Islamic economics, Islamic banking, and consumption. Each case reflects the shift from conditions and contexts of highly regulated and legalized moral behaviors to greater levels of uncertainty and indeterminacy. In its ethnographic richness, this book shows that actors make normative claims of an authentic, real Islam in economic practice and measure them against standards that derive from Islamic law, other sources of knowledge, and the pragmatics of everyday life.
In this groundbreaking study, SherAli Tareen presents the most comprehensive and theoretically engaged work to date on what is arguably the most long-running, complex, and contentious dispute in modern Islam: the Barelvī-Deobandī polemic. The Barelvī and Deobandī groups are two normative orientations/reform movements with beginnings in colonial South Asia. Almost two hundred years separate the beginnings of this polemic from the present. Its specter, however, continues to haunt the religious sensibilities of postcolonial South Asian Muslims in profound ways, both in the region and in diaspora communities around the world. Defending Muḥammad in Modernity challenges the commonplace tendency to view such moments of intra-Muslim contest through the prism of problematic yet powerful liberal secular binaries like legal/mystical, moderate/extremist, and reformist/traditionalist. Tareen argues that the Barelvī-Deobandī polemic was instead animated by what he calls “competing political theologies” that articulated—during a moment in Indian Muslim history marked by the loss and crisis of political sovereignty—contrasting visions of the normative relationship between divine sovereignty, prophetic charisma, and the practice of everyday life. Based on the close reading of previously unexplored print and manuscript sources in Arabic, Persian, and Urdu spanning the late eighteenth and the entirety of the nineteenth century, this book intervenes in and integrates the often-disparate fields of religious studies, Islamic studies, South Asian studies, critical secularism studies, and political theology.
The book considers the persistent tendency to represent the “Middle East” as a region enclosed in less permeable boundaries. This perspective of enclosure haunts Middle Eastern Studies and is part of ongoing cultural debates on cross-border circulation, currently challenged by spectacular outbursts of violence along resurfacing lines of division. This critical study analyses selected works of four contemporary Anglophone migrant writers from the Middle East (namely, Rabih Alameddine, Diana Abu-Jaber, Laila Halaby and Elif Shafak) to demonstrate that, in spite of the forceful lines that remain after religious, ethnic and political disputes, this region does not exist as a rigidly delimited place in the writing of migrants who reclaim it back from beyond its boundaries. Rather than being a permanent location, it is constructed as a place that flows into other places and is constantly reshaped by a variety of personal stories, migrant trajectories, departures and returns.
This title explores the relationship between the Malaysian state and its citizens in creating and maintaining fixed identities. The book focuses on new modalities of being Muslim in a modern world.