In den letzten Jahrzehnten sind in Europa vermehrt Moschee-Neubauten entstanden. Lucia Stöcklis religionswissenschaftliche Studie geht der Geschichte der Etablierung der Moschee-Neubauten in England ...und der Schweiz nach und beleuchtet ihre Bedeutung für die Muslime.Anhand bestehender und in Planung befindlicher Bauprojekte arbeitet sie gemeinsame Strukturen sowie nationale Kontexte heraus und untersucht Themen wie die Entwicklung eines multifunktionalen Zentrums, die Rolle der Frau in den Moschee-Neubauten sowie den Stellenwert der Sichtbarkeit dieser Bauten für die Muslime.
From its foundation at the beginning of the tenth to its final disappearance towards the end of the twelfth century, the Fatimid Empire played a central but controversial role in the history of ...Islam. This book combines the separate histories of Isma'ilism, North Africa and Egypt with that of the dynasty into a coherent account.
Alone among Muslim countries, Morocco is known for its own national form of Islam, "Moroccan Islam." However, this pathbreaking study reveals that Moroccan Islam was actually invented in the early ...twentieth century by French ethnographers and colonial officers who were influenced by British colonial practices in India. Between 1900 and 1920, these researchers compiled a social inventory of Morocco that in turn led to the emergence of a new object of study, Moroccan Islam, and a new field, Moroccan studies. In the process, they resurrected the monarchy and reinvented Morocco as a modern polity. This is an important contribution for scholars and readers interested in questions of orientalism and empire, colonialism and modernity, and the invention of traditions.
Drawing on previously unavailable archival material, this book argues that Indonesian nationalism rested on Islamic ecumenism heightened by colonial rule and the pilgrimage. The award winning author ...Laffan contrasts the latter experience with life in Cairo, where some Southeast Asians were drawn to both reformism and nationalism. After demonstrating the close linkage between Cairene ideology and Indonesian nationalism, Laffan shows how developments in the Middle East continued to play a role in shaping Islamic politics in colonial Indonesia.
The Ethical Soundscape Hirschkind, Charles
2006., 20061010, 2006, 2006-10-20, 20060101
eBook
Charles Hirschkind's unique study explores how a popular Islamic media form—the cassette sermon—has profoundly transformed the political geography of the Middle East over the last three decades. An ...essential aspect of what is now called the Islamic Revival, the cassette sermon has become omnipresent in most Middle Eastern cities, punctuating the daily routines of many men and women. Hirschkind shows how sermon tapes have provided one of the means by which Islamic ethical traditions have been recalibrated to a modern political and technological order—to its noise and forms of pleasure and boredom, but also to its political incitements and call for citizen participation. Contrary to the belief that Islamic cassette sermons are a tool of militant indoctrination, Hirschkind argues that sermon tapes serve as an instrument of ethical self-improvement and as a vehicle for honing the sensibilities and affects of pious living. Focusing on Cairo's popular neighborhoods, Hirschkind highlights the pivotal role these tapes now play in an expanding arena of Islamic argumentation and debate—what he calls an "Islamic counterpublic." This emerging arena connects Islamic traditions of ethical discipline to practices of deliberation about the common good, the duties of Muslims as national citizens, and the challenges faced by diverse Muslim communities around the globe. The Ethical Soundscape is a brilliant analysis linking modern media practices of moral self-fashioning to the creation of increasingly powerful religious publics.
Muslim Lives in Eastern Europeexamines how gender identities were reconfigured in a Bulgarian Muslim community following the demise of Communism and an influx of international aid from the Islamic ...world. Kristen Ghodsee conducted extensive ethnographic research among a small population of Pomaks, Slavic Muslims living in the remote mountains of southern Bulgaria. After Communism fell in 1989, Muslim minorities in Bulgaria sought to rediscover their faith after decades of state-imposed atheism. But instead of returning to their traditionally heterodox roots, isolated groups of Pomaks embraced a distinctly foreign type of Islam, which swept into their communities on the back of Saudi-financed international aid to Balkan Muslims, and which these Pomaks believe to be a more correct interpretation of their religion.
Ghodsee explores how gender relations among the Pomaks had to be renegotiated after the collapse of both Communism and the region's state-subsidized lead and zinc mines. She shows how mosques have replaced the mines as the primary site for jobless and underemployed men to express their masculinity, and how Muslim women have encouraged this as a way to combat alcoholism and domestic violence. Ghodsee demonstrates how women's embrace of this new form of Islam has led them to adopt more conservative family roles, and how the Pomaks' new religion remains deeply influenced by Bulgaria's Marxist-Leninist legacy, with its calls for morality, social justice, and human solidarity.
Over time the Pakistani state has moved from accommodating the Ahmadiyya community as full citizens of the state to forcibly declaring them non-Muslim and eventually criminalizing them for their ...religious beliefs. Politics of Desecularization deploys the 'Ahmadi question' to theorize a core feature of modern public Islam - its contested and unsettled relationship with the nation-state form. It posits that our current understandings of modern religious change have been shaped by a highly limited number of national cases in which states have been successful at arriving at stable ideologies about religion. Pakistan, however, epitomizes polities that are undergoing protracted political and cultural struggles over religion's proper place in the state. The book's gripping account shows that these struggles are carried out in social sites as diverse as courts, legislative assemblies, and newspapers. The result in Pakistan has been the emergence of a trajectory of desecularization characterized by official religious nationalism.
InViolence and Belief in Late Antiquity, Thomas Sizgorich seeks to understand why and how violent expressions of religious devotion became central to the self-understandings of both Christian and ...Muslim communities between the fourth and ninth centuries. Sizgorich argues that the cultivation of violent martyrdom as a path to holiness was in no way particular to Islam; rather, it emerged from a matrix put into place by the Christians of late antiquity. Paying close attention to the role of memory and narrative in the formation of individual and communal selves, Sizgorich identifies a common pool of late ancient narrative forms upon which both Christian and Muslim communities drew. In the process of recollecting the past, Sizgorich explains, Christian and Muslim communities alike elaborated iterations of Christianity or Islam that demanded of each believer a willingness to endure or inflict violence on God's behalf and thereby created militant local pieties that claimed to represent the one "real" Christianity or the only "pure" form of Islam. These militant communities used a shared system of signs, symbols, and stories, stories in which the faithful manifested their purity in conflict with the imperial powers of the world.
Can islam be french? Bowen, John R
2010., 20090908, 2009, 2009-09-08, 20090101, Letnik:
43
eBook
Can Islam Be French? is an anthropological examination of how Muslims are responding to the conditions of life in France. Following up on his book Why the French Don't Like Headscarves, John Bowen ...turns his attention away from the perspectives of French non-Muslims to focus on those of the country's Muslims themselves. Bowen asks not the usual question--how well are Muslims integrating in France?--but, rather, how do French Muslims think about Islam? In particular, Bowen examines how French Muslims are fashioning new Islamic institutions and developing new ways of reasoning and teaching. He looks at some of the quite distinct ways in which mosques have connected with broader social and political forces, how Islamic educational entrepreneurs have fashioned niches for new forms of schooling, and how major Islamic public actors have set out a specifically French approach to religious norms. All of these efforts have provoked sharp responses in France and from overseas centers of Islamic scholarship, so Bowen also looks closely at debates over how--and how far--Muslims should adapt their religious traditions to these new social conditions. He argues that the particular ways in which Muslims have settled in France, and in which France governs religions, have created incentives for Muslims to develop new, pragmatic ways of thinking about religious issues in French society.
