While it may seem surprising that the far-off countries of the North have developed research interest in the Islamic world, a region they have had no colonial or similar relations with, such... Show moreWhile it may seem surprising that the far-off countries of the North have developed research interest in the Islamic world, a region they have had no colonial or similar relations with, such studies have in fact a long tradition in the Nordic countries. While we need not go back to the medieval Viking contact with the inner Mediterranean and the Arab world, both Denmark and Sweden had relations with various Middle Eastern powers from the seventeenth century onwards. Denmark, a maritime power, traded in Moroccan and other ports in North Africa, while Swedish forces in Central Europe came into direct military confrontation with the Ottoman Empire, to which they were allied for a period. Thus, there is little reason to wonder that the universities in the region developed a Middle Eastern interest. Show less
Review of: Ann E lizabeth Mayer Islam and Human Rights: Tradition and Politics 3rd edition. Boulder, Colorado: Westview Press, 1998. xix + 260 pp. ISBN (paperback) 0-8133-3504-3
Calls for, and practical attempts of introduction of the sharia laws are the core issue of the contemporary process of Islamic resurgence in the North Caucasus. In 1997 the Chechen Republic... Show moreCalls for, and practical attempts of introduction of the sharia laws are the core issue of the contemporary process of Islamic resurgence in the North Caucasus. In 1997 the Chechen Republic officially proclaimed itself an Islamic State living by the s h a r i a. Despite some shortcomings of the Chechen experience in this respect, the idea of the s h a r i a's enactment is nevertheless getting more public attention and proponents in other north-Caucasian republics, Dagestan in particular. Show less
The Turkic people known as Uyghur will most likely be in the same situation at the beginning of the next millenium as they have been for most of this one: an internally colonized people, subject to... Show moreThe Turkic people known as Uyghur will most likely be in the same situation at the beginning of the next millenium as they have been for most of this one: an internally colonized people, subject to the Chinese nation-state. How this came to be and how it might cease to be so is the subject of this article. I argue that it is through the model of internal colonialism that we might begin to understand how it is the Uyghur, and other indigenous peoples such as Tibetans, now labelled as 'minority nationalities,' have been turned into 'internal colonial subjects' despite being indigenous peoples in lands they once called their own. Through initial occupation, gradual integration through immigration, and finally 'minoritization' as a result of nationality policy, the Uyghur (and perhaps many others like them) have been internally colonized by the Chinese state. Show less
The black veil is still by and large in place, but is the woman behind it in the stereotyped position of subjugation and dominance that much of the world associates with her, especially in the... Show moreThe black veil is still by and large in place, but is the woman behind it in the stereotyped position of subjugation and dominance that much of the world associates with her, especially in the workplace? This article examines the position of Muslim women in the workplace in one of the richest Gulf countries, the United Arab Emirates (UAE). Show less
The relationship between religion and politics, between church and state, has been a well rehearsed issue in Muslim thought and practice, because Islam emerged fully into history as a dual... Show moreThe relationship between religion and politics, between church and state, has been a well rehearsed issue in Muslim thought and practice, because Islam emerged fully into history as a dual tradition of church and state, and because as such Muslims have been less sanguine than Europeans about making a rigid separation between the secular and the sacred, or between the public and private domain. By virtue of such history and by reason of the subsequent Western secular expansion in the Muslim world, there is widespread reaction to the legitimacy of national secular governments among contemporary Muslims. Some of that reaction goes back to the effects of colonial rule. Show less
It is a mass-produced plastic model of the octagonal Dome of the Rock shrine in Jerusalem. Two circular strips of paper glued round it depict the ceramic-faced outer walls. There is a slot for... Show moreIt is a mass-produced plastic model of the octagonal Dome of the Rock shrine in Jerusalem. Two circular strips of paper glued round it depict the ceramic-faced outer walls. There is a slot for coins to be inserted in the roof, and the dome slides off so that coins can be taken out. Mudar, the organiser of the Islamic Zakat Supporting Committee for the Palestinian People, gave me this collecting mosque in Amman, Jordan. I was there conducting a research project to study Islamic philanthropy and obligatory alms (z a k a t). Well, souvenir models of Christian churches are two a penny all over the world, and it would be incredible if some with slots for coins had not been made somewhere; but I do not remember seeing one. Could it be that my gift from Mudar has something to say about a difference between the two religions? Show less
More than four centuries ago, the University Library in Leiden started collecting Arabic manuscripts and printed books. Although there are other university libraries in the Netherlands which have... Show moreMore than four centuries ago, the University Library in Leiden started collecting Arabic manuscripts and printed books. Although there are other university libraries in the Netherlands which have collections in the field of Islamic Studies, Leiden has by far the largest collection in this field. Show less
The aim of this Guide, compiled by Ruud Strijp, is to offer a comprehensive survey of research on Islam and Muslim societies as it has been conducted over the last decade or so by scholars in the... Show moreThe aim of this Guide, compiled by Ruud Strijp, is to offer a comprehensive survey of research on Islam and Muslim societies as it has been conducted over the last decade or so by scholars in the Netherlands as well as by Dutch scholars abroad. The initiative was taken by the International Institute for the Study of Islam in the Modern World (ISIM) in Leiden. Show less
In the core countries of the European Union, Muslims, today, are counted in the millions and Islam is engaged in a process of institutionalization in the midst of secularized societies. Whereas... Show moreIn the core countries of the European Union, Muslims, today, are counted in the millions and Islam is engaged in a process of institutionalization in the midst of secularized societies. Whereas Christianity is receding to the countryside, Western Islam is manifesting itself as an urban phenomenon: Muslim populations are concentrated in towns and the symbolic attributes of Islamic faith and culture are becoming more and more conspicuous in this urban environment. In these closing years of the twentieth century, Europe is more than ever before becoming a space were Islamic, Christian, Jewish and secular traditions come together 'to fight, support, and fertilize each other'. Show less
What will be the face of Islam in the twenty-first century? A preoccupation with the future is always acute at the turning of a century, still more so at the turning of a millennium. The... Show moreWhat will be the face of Islam in the twenty-first century? A preoccupation with the future is always acute at the turning of a century, still more so at the turning of a millennium. The speculation about world futures, from the optimistic 'Endism' of Francis Fukuyama to the pessimistic 'Clash of Civilizations' of Samuel Huntington, is already well under way in the West. Show less
Following the 'bread riots' of October 1988, the Islamist movement was the biggest benefactor of the introduction of democracy in Algeria, quickly amassing huge political support and winning... Show moreFollowing the 'bread riots' of October 1988, the Islamist movement was the biggest benefactor of the introduction of democracy in Algeria, quickly amassing huge political support and winning landslide victories in local and legislative elections. But instead of using its newly acquired power to install democratic principles throughout Algeria, the Islamist movement fell victim to its own aspirations. Today, as Algeria observes the tenth anniversary of the October riots, certain conclusions are self-evident. Overall, Algeria's Islamist leadership has proven ill equipped to handle its success or its own agenda. Show less
It is often claimed that Islam is not only a religion but a culture and a civilization. 'The Islamic world' and 'Islamic history' are commonly used terms, both in popular public discourse and in... Show moreIt is often claimed that Islam is not only a religion but a culture and a civilization. 'The Islamic world' and 'Islamic history' are commonly used terms, both in popular public discourse and in academic writing, suggesting some kind of coherent unity. At the same time, writers point to the diversity of Muslim countries from Morocco to Indonesia, from Nigeria to Turkey. Is there a unity behind the diversity, at least in the 'heartlands' of Islam in the Middle East and North Africa, as Ernest Gellner and others have claimed? Show less
There is no doubt that what is called Islamic fundamentalism is one among many facets of the Islamic world which in itself represents a public phenomenon with many divergences. Just like... Show moreThere is no doubt that what is called Islamic fundamentalism is one among many facets of the Islamic world which in itself represents a public phenomenon with many divergences. Just like colonialism and folk religion, this religious fundamentalism does not represent a monolithic system of cultural expression. Rather it is an outcome of colonial encroachment, as well as a negation or rejection of both folk-religious tradition and colonialism. This recent Muslim self-concept goes back to the evolution of an Islamic ideology that was only developed in the 1930s and arose out of the need to distance and distinguish its adherents from the politically dominant colonial sector as well as from the handeddown Muslim tradition. This new Muslim identity expresses the relationship of tension between what may be called colonial and indigenous life worlds. It is part of the multi-layered social relationships within modern Muslim society. I will try to explain the genesis and dynamics of this fundamentalist identity. Show less
In the 1960s labour migration from Morocco and Turkey to Western Europe started to take place. This labour migration was incited by the shortage of manpower in the European market. Initially these... Show moreIn the 1960s labour migration from Morocco and Turkey to Western Europe started to take place. This labour migration was incited by the shortage of manpower in the European market. Initially these labourers had a shortterm goal in mind, to earn money and return to their countries of origin. This option of return soon changed into a myth. Spouses and children joined the working men and soon their children were born in Europe. Show less
Situated halfway between Aden and Oman, the Yemeni province of Hadhramaut is considered by most fleeting visitors a backwater, notable only for the highrise mudbrick houses of the former trading... Show moreSituated halfway between Aden and Oman, the Yemeni province of Hadhramaut is considered by most fleeting visitors a backwater, notable only for the highrise mudbrick houses of the former trading centre of Shibam and the extravagant but decaying palaces of neighbouring Say'un and Tarim. Little is known, however, about the people who built these remarkable constructions, and about their far-reaching connections in the areas bordering on the Indian Ocean. However, their story, if recovered, sheds light on a number of questions pertinent to current interests in Middle Eastern and Islamic history. Let us consider the biography of one such trader, whose cosmopolitanism in entrepreneurial, political, and intellectual terms is quite typical for a wider group of Hadhramis, as well as probably for members of other such groups in the Indian Ocean and beyond. Show less
