For centuries Islam has provided a set of cultural norms, principles of social organization, legal prescriptions and often instruments of political mobilization for many urban communities. It has... Show moreFor centuries Islam has provided a set of cultural norms, principles of social organization, legal prescriptions and often instruments of political mobilization for many urban communities. It has therefore contributed substantially to the articulation of urban environments. However, Islam has not shaped clearly identifiable urban systems, at least in the sense suggested by the notion of the 'Islamic' city which has fuelled much academic debate in the past decades. As this notion is representative of an ideal type, it clearly implies the existence of a somewhat 'monolithic' Islam. In reality Islam has been extremely diverse both in time and space. Furthermore, it is essential to recognize that there is a striking variety of political, social and cultural systems within which its different manifestations have operated as forces of urban development. Show less
The Second International Malaysian Studies Conference was held at the University of Malaya from 2-4 August 1999. It was attended by local participants from Malaysia, as well as many from such... Show moreThe Second International Malaysian Studies Conference was held at the University of Malaya from 2-4 August 1999. It was attended by local participants from Malaysia, as well as many from such countries as the UK, Germany, Denmark, Japan, and the US. The papers addressed issues relating to Malaysia, particularly with regard to economics, politics, education, culture, technology, and religion, especially Islam. The following pertains to the sessions which made most reference to Islam. The Conference as a whole, however, was not confined to Islam. Show less
The revival of Islam in Al-Andalus, the Spain of today, has been a cherished ideal of many Muslims. After the fall of Granada in 1492, the brutal persecution, forced conversion and expulsion of the... Show moreThe revival of Islam in Al-Andalus, the Spain of today, has been a cherished ideal of many Muslims. After the fall of Granada in 1492, the brutal persecution, forced conversion and expulsion of the Andalusian Muslims (and Jews) by the Spanish Catholic Church and royal court obliterated a famed multicultural society. Today, Islam - and with it Islamic learning - is making a comeback. Show less
When a Somali woman is about to give birth, older women often arrange a ceremony to call blessings on the mother-to-be, in which they sing sittaat - songs of praise for the leading women of early... Show moreWhen a Somali woman is about to give birth, older women often arrange a ceremony to call blessings on the mother-to-be, in which they sing sittaat - songs of praise for the leading women of early Islam, especially Faduumo (Fatima), daughter of the Prophet. Although there is no doubt that this genre of songs is old - it may even have a relationship to non-Islamic Oromo songs for the goddess of fertility - scholarly references date back only to the late nineteenth century and do not include song texts. Show less
There has been much speculation on the significance of the Tablighi Jama'at, the workings of which remain secretive. The main controversy relates to its stance on political matters. Since its... Show moreThere has been much speculation on the significance of the Tablighi Jama'at, the workings of which remain secretive. The main controversy relates to its stance on political matters. Since its foundation, it has claimed to be completely aloof from politics. However, doubts have been sporadically raised as to the reality of this apolitical position, particularly in Pakistan where some well-known members of the movement were recently involved in the Afghan problem and in internal politics. Show less
Young men and women of Moroccan descent in the Netherlands live in a world of many different social groups. Brought up by their parents to be 'good' Moroccans and Muslims, many have - well into... Show moreYoung men and women of Moroccan descent in the Netherlands live in a world of many different social groups. Brought up by their parents to be 'good' Moroccans and Muslims, many have - well into their teens - lived with the expectation that their family would some day return to Morocco. From their peers in school and at work, they have learned about Dutch culture, which has also become part of them. Together with Moroccan and other Muslim friends, they seek ways to live in Dutch society with their particular cultural heritage. In the past, these 'second-generation migrants' have often been described as living 'between two cultures'. Analysis of the life stories of highly educated women of Moroccan descent, however, demonstrates that these women are able to creatively construct and combine their multiple social identifications, although their drawing upon multicultural capital to create new strategies of living is not without constraints. Show less
Human Rights Watch (HRW), an independent non-governmental organization based in New York, investigates and reports on human rights abuses in some seventy countries, including the United States. HRW... Show moreHuman Rights Watch (HRW), an independent non-governmental organization based in New York, investigates and reports on human rights abuses in some seventy countries, including the United States. HRW’s purpose is to hold governments accountable for violations of internationally recognized human rights and humanitarian law, and to generate pressure from other governments, international organizations, and civil societies to end such abuses. We address the practices of governments without regard to ideological or geopolitical orientation, and of all ethnic and religious persuasions. The organization also responds to abuses committed by armed insurgent groups. Among the major concerns of the organization are freedom of thought and expression, due process and equal protection of the law, torture, arbitrary imprisonment, and disappearances. HRW recognizes the indivisibility of human rights, including economic, social, and cultural rights, although its main work focuses on civil and political rights, including the right of workers to exercise freedom of association and to engage in collective bargaining. Show less
Is there a specifically Islamic vision of the body? Given the nuanced nature of cultural understandings of the body and Islam's own variable expressions, this question is probably unanswerable, and... Show moreIs there a specifically Islamic vision of the body? Given the nuanced nature of cultural understandings of the body and Islam's own variable expressions, this question is probably unanswerable, and indeed poorly phrased. Phrased another way, however, the question of the relationship between Islam and the body becomes more interesting: how do bodily practices in different Muslim societies articulate with different versions of lived Islam? My research among Arabs in remote northwestern Niger on the aesthetic of corpulent female bodies, and the practice of forcefeeding young girls to achieve it, speaks to this issue. Show less
There has been considerable attention for the working and significance of the Tablighi Jama'at, established in 1927, but little has been done to study the origin and rapid expansion of the more... Show moreThere has been considerable attention for the working and significance of the Tablighi Jama'at, established in 1927, but little has been done to study the origin and rapid expansion of the more recently formed Da'wat-i Islami (Invitation to Islam), whose motto is 'love for the Prophet and Medinah'. The Da'wat-i Islami was launched by Mawlana Muhammad Ilyas Qadiri in 1981.* Today, the spate of green turbans, its trademark, can be seen not only in the rural areas of Pakistan, but also in its metropolitan cities. Show less
There is a new stress on civil society. It has come in the aftermath of the Cold War, and in some sense it still perpetuates the Cold War. Equated with private property, the market, and pluralistic... Show moreThere is a new stress on civil society. It has come in the aftermath of the Cold War, and in some sense it still perpetuates the Cold War. Equated with private property, the market, and pluralistic culture - the familiar teleological mantra of neo-liberalism - civil society is trotted out as the answer to all issues of global competitiveness and national reconstruction. Show less
Today, mentioning Burundi evokes directly the conflicts which opposed Tutsis and Hutus in 1993 and 1995-6, just as in Rwanda. The Muslim community in Burundi does not exceed two to five percent of... Show moreToday, mentioning Burundi evokes directly the conflicts which opposed Tutsis and Hutus in 1993 and 1995-6, just as in Rwanda. The Muslim community in Burundi does not exceed two to five percent of the population, but their history and their behaviour in the last tragic conflicts between Hutus and Tutsis deserve to be analysed. Show less
This past year has witnessed India and Pakistan battling over an area that has known little peace since 1947. While the two states speak of 'nationalism', 'secularism' or 'Muslim unity', and... Show moreThis past year has witnessed India and Pakistan battling over an area that has known little peace since 1947. While the two states speak of 'nationalism', 'secularism' or 'Muslim unity', and various Islamist organizations call for jehad, most Kashmiris speak of 'self-determination' and 'Kashmiri identity'. The idea of self-determination as independence was first formulated in 1947 by the last Hindu Dogra Maharaja, Hari Singh. The concept of a distinct Kashmiri identity (kashmiriyat) evolved in the 1930s with a movement, explicitly involving both Muslim and Hindu intelligentsia, against feudal-cum-colonial rule. The notion of a discrete Kashmiri citizenship goes back to the 1920s, when Kashmiri Hindus, facing competition from Punjabi Hindus, pressed for a formal definition of 'state subjects'. Show less
The Working Group Modernity and Islam is a Berlin based interdisciplinary research network of scholars working at various universities and extra-university institutions on the questions of... Show moreThe Working Group Modernity and Islam is a Berlin based interdisciplinary research network of scholars working at various universities and extra-university institutions on the questions of modernity and Islam. The Working Group, hosted by the Wissenschaftskollegzu Berlin (Institute for Advanced Study, Berlin) is committed to fostering a deeper understanding of Muslim cultures, their histories, and their social structures with the two-fold aim of revealing their complexities and of offering deeper insights into the phenomena of ‘modernity‘ and ‘modernization’. Show less
At all four corners of the earth: the Balkans (Kosovo, Bosnia), Indonesia (Moluccas, East-Timor), Africa (Sudan), as well as the Holy Land (Nazareth), Islam and Christianity seem to be in a... Show moreAt all four corners of the earth: the Balkans (Kosovo, Bosnia), Indonesia (Moluccas, East-Timor), Africa (Sudan), as well as the Holy Land (Nazareth), Islam and Christianity seem to be in a position of mutual rejection. Hence, the representation, which currently prevails over Europe, of a perpetual conflict. However, this vision maintained by events that indeed highlight religious conflicts, remains in a state of partiality and partialness. We thus see Islam reigning undivided over the societies south of the Mediterranean, all the while forgetting that in the Arab world as well as in Turkey, religious uniformity - currently the norm - does not date back to the beginning of time. Between the 7th century, which witnessed the warriors of Islam leaving Arabia, and the preceding century, the relationship between the two religions was not just conflictual. On more than one occasion and in more than one place Christianity would come to know unexpected recoveries. Show less
The Plaza cinema squats on the edge of the Old City of Kano, Nigeria. Outside women sell bean cakes, men hawk cassettes, cigarettes, and oranges. Buses stop and taxis unload, disgorging passengers... Show moreThe Plaza cinema squats on the edge of the Old City of Kano, Nigeria. Outside women sell bean cakes, men hawk cassettes, cigarettes, and oranges. Buses stop and taxis unload, disgorging passengers who hurry on to catch other buses, different taxis. 'Drop me at the Plaza.' 'Meet me at the El Dorado.' These quotidian directions are uttered by urbanites who have little interest in going to the cinema but who have internalized the fact that cinema theatres, along with mosques, the post office, banks, and other institutions of the post-colony, architecturally punctuate the city. Their built forms create an abstract skeletal structure around which the city's nervous system circulates. Show less
Muslim modernism in Central Asia at the turn of the twentieth century remains virtually unknown to scholars of Muslim cultural history. What little we know comes through a thick prism of... Show moreMuslim modernism in Central Asia at the turn of the twentieth century remains virtually unknown to scholars of Muslim cultural history. What little we know comes through a thick prism of nationalist or Soviet historiography that loses the Islamic dimension of the movement. Yet, approaching Jadidism, as this movement is usually called, as a Muslim movement allows us to broaden our understanding of the Muslim world’s encounter with modernity, and to reconsider many of the categories we habitually invoke in studying the Muslim world. Show less
May God give him a long life. May God give force to his mother's milk. May God make him strong so he will join our ranks. May God let him lead the live of a Muslim. May God give him a good life... Show moreMay God give him a long life. May God give force to his mother's milk. May God make him strong so he will join our ranks. May God let him lead the live of a Muslim. May God give him a good life when he will stay in our town and may He give him a good life when he will settle elsewhere.' When seven days old, a baby is blessed by a Qur'anic teacher. After he has first announced the name of the newborn child, the marabout asks God to give it a long life, health and strength. Show less
The 4th International Summer Academy of the Berlinbased Working Group Modernity and Islam (see ISIM Newsletter 2) took place from 13-25 September 1999 at the Fondation du Roi Abdul-Aziz Al Saoud... Show moreThe 4th International Summer Academy of the Berlinbased Working Group Modernity and Islam (see ISIM Newsletter 2) took place from 13-25 September 1999 at the Fondation du Roi Abdul-Aziz Al Saoud pour les Etudes Islamiques et les Sciences Humaines in Casablanca, Morocco. About 30 junior and senior scholars from various disciplines and geographical backgrounds discussed questions relating to 'Notions of Law and Order in Muslim Societies' at one of the major research institutions in the Muslim world. The Summer Academy was directed by Professor Gudrun Kramer from the Institute of Islamic Studies of the Free University of Berlin. Show less
The enchanting coral archipelago known as Lakshadweep comprises ten inhabited and seventeen uninhabited islands, which lie about 200 to 400 kilometres off the Indian west coast in the Arabian Sea.... Show moreThe enchanting coral archipelago known as Lakshadweep comprises ten inhabited and seventeen uninhabited islands, which lie about 200 to 400 kilometres off the Indian west coast in the Arabian Sea. The islands span from north to south for approximately 350 kilometres. The inhabitants of all the islands are ethnically very similar and speak a dialect of Malayalam, the language of the neighbouring Indian state of Kerala. The population numbering 50,000 is almost entirely Muslim, mainly Sunnites, apart from a smattering of Wahabis and Ahamadiyyas who are not very popular with the other population. Show less
Andree Feillard toured Java last March to give lectures in four cities for the launching of her book on the Nahdlatul Ulama, Indonesia's largest traditionalist Muslim organization. She also visited... Show moreAndree Feillard toured Java last March to give lectures in four cities for the launching of her book on the Nahdlatul Ulama, Indonesia's largest traditionalist Muslim organization. She also visited several ulama, politicians, and student groups in East Java. She gives here a short account of her journey in the troubled province where 254 people were mysteriously murdered from September to November 1998. At the time of her trip, interreligious and interethnic violence was high in Ambon. Show less
