This thesis examines the practice and effects of the Chinese Communist Party’s religious and minority policies in Xinjiang on the eve of the wholesale repression of Islam and Uyghur culture after... Show moreThis thesis examines the practice and effects of the Chinese Communist Party’s religious and minority policies in Xinjiang on the eve of the wholesale repression of Islam and Uyghur culture after 2016. Based on government papers and speeches, publications and communications by the China Islamic Association, as well as fieldwork in Xinjiang itself and among the Uyghur diaspora in Europe between 2013 and 2018, this thesis specifically looks at the shift in the Chinese Communist Party approach to Islam in the context of the “Xinjiang problem”. State restrictions on Uyghur religious life and the state’s apprehensions of Islam as a vessel and cause of Uyghur unrest already existed since the 1990s. The policies of repression and control in Xinjiang have been addressed by several studies, showing that they fueled the use of Islam as an anti-Chinese symbol of resistance. But there was also a state-backed positive policy on Islam, which sought to bind religious communities more firmly to the Party-state, using Islamic scripture and Islamic authority figures to stimulate cultural and political loyalty among Muslims. This thesis looks at this “functionalization” of Islam by the Chinese state to understand what exactly changed in the CCP’s approach in the 2010s, why it changed, and whether the new policies in Xinjiang constituted a deeper shift in the Party’s dealing with religion. Show less
Egypt became a province of the Persian or Achaemenid Empire in 526 BC. In the decades thereafter, some inhabitants of the Delta and Nile Valley rebelled against their Persian overlords. Though... Show moreEgypt became a province of the Persian or Achaemenid Empire in 526 BC. In the decades thereafter, some inhabitants of the Delta and Nile Valley rebelled against their Persian overlords. Though these rebellions are well known, they have been little studied. The present thesis provides an in-depth study of the first two rebellions of Persian-Period Egypt: the rebellion that began in ca. 521 BC, and which may have lasted until 519/18 BC, and the rebellion that began in ca. 487/86 BC, and which may have lasted until 485/84 BC. Show less
This dissertation focuses on the creation of loyalty networks in the Mongol Empire and its successor states during the 13th and 14th centuries. It uses the framework of ‘categories of loyalty’ to... Show moreThis dissertation focuses on the creation of loyalty networks in the Mongol Empire and its successor states during the 13th and 14th centuries. It uses the framework of ‘categories of loyalty’ to examine how political actors made loyalty decisions. These categories can be broadly divided into two types: ideal loyalties and loyalties of self-interest. This work shows how these loyalties interacted, and how people explained their decisions, as well as how contemporary historians framed these actions. Show less
This dissertation deals with the legitimacy of Muslim women as Islamic scholars (ulama) and the right ascribed to them by society to interpret religious texts and issue fatwas. The study is... Show moreThis dissertation deals with the legitimacy of Muslim women as Islamic scholars (ulama) and the right ascribed to them by society to interpret religious texts and issue fatwas. The study is therefore concerned with the concept of religious authority and how this is modulated through gender. Using a combined anthropological, religious studies, and gender lens, it examines how and why women issue fatwas in different spaces of interaction including women’s branches of Islamic organizations and institutions, local communities, and women’s magazines. The main argument of this dissertation is that, both at the grassroots and in the public sphere, Muslim women in Indonesia play an increasingly influential role as ulama. Although their role is not often recognized by men, once we privilege the perspective of women a completely different picture emerges, one in which women are granted religious authority that turns out to be as strong as that of male ulama in issuing fatwas. Their authority is, on the one hand, a community-based authority contingent on local concerns and networks of knowledge. Yet on the other hand these women also contribute to a larger effort, namely the creation of a national network of Indonesian female ulama. Show less
