A perennial issue in the comparative study of Islam is how, as a faith and a way of life, it deals with diversity: religious, ethnic, or socio-cultural. This issue is all the more relevant in a... Show moreA perennial issue in the comparative study of Islam is how, as a faith and a way of life, it deals with diversity: religious, ethnic, or socio-cultural. This issue is all the more relevant in a world where globalizing discourses redefine traditional identities, including those of religious systems, both in their local (indigenous Asian and African) and universalist forms (Christianity, Islam). In many areas, complex and, in a way, exemplary patterns of mutual interaction and tolerance have developed between religious-communal groups. In Africa, such regions are found in Mali, Cameroon, Tanzania, Nigeria, and also Ethiopia. The history and current situation of Islam in Ethiopia, especially the northern part of the country, provide an interesting case study. Show less
The curse below was revived with a vengeance at the 600th anniversary commemoration of the death of Serb Prince Lazar at the battle of Kosovo in 1389. Religious nationalists in Serbia accuse not... Show moreThe curse below was revived with a vengeance at the 600th anniversary commemoration of the death of Serb Prince Lazar at the battle of Kosovo in 1389. Religious nationalists in Serbia accuse not only the Ottoman Turks who fought Lazar, but also the Balkan Muslims of today of being stained with the blood of Christ-prince Lazar. Show less
Ever since the early stages of Islamic conversion, the Shurafa have been successful in sanctifiying their individual personae and collective presence in Moroccan society. Countervoices that... Show moreEver since the early stages of Islamic conversion, the Shurafa have been successful in sanctifiying their individual personae and collective presence in Moroccan society. Countervoices that questioned the legitimacy of their religious stature have, however, never been fully silenced. In recent times, state formation and the concurring processes of the spread of public education and electronic media have given a new impetus to these resurgent voices. Anthropological research shows how, for some of these modern religious contestants, protest against Sharifi authority is part of a profound emancipatory struggle. Show less
According to classical Western social theory, the institutions, networks, and projects of civil society operate in a pluralistic, continuously contested public civic realm. Distinct from either the... Show moreAccording to classical Western social theory, the institutions, networks, and projects of civil society operate in a pluralistic, continuously contested public civic realm. Distinct from either the government’s coercive bureaucratic functions or profit-seeking private businesses, often conceptualized as a buffer between states and households, civil society represents a third, non-governmental, non-profit, voluntary sector of modern society. Viewed differently, the civic realm is a zone where culture interacts with politics and economics. Recent research shows that rates of civic activism - of joining communicating, demonstrating, donating, organizing, and participating in events and projects that affect community services, public opinion, and national politics - vary across countries and across time. The question is whether cultural ‘traditions’ explain why the civic sphere is more vibrant in some places and periods than others. Show less
From 1972 to 1980, a ferocious war raged throughout the southern Philippines between Muslim separatist rebels and the Philippine military. An estimated 120,000 people died in the fighting, which... Show moreFrom 1972 to 1980, a ferocious war raged throughout the southern Philippines between Muslim separatist rebels and the Philippine military. An estimated 120,000 people died in the fighting, which also created one million internal refugees and caused more than 100,000 Philippine Muslims to flee to Malaysia. That war ended in a stalemate and for the next 18 years an uneasy and fragile cease-fire existed - one periodically broken by armed clashes between the military and separatist fighters who remain under arms in remote camps. A 1996 peace agreement between the Philippine government and the main rebel faction represents the first real progress towards a genuine settlement of the conflict and substantial political autonomy for Philippine Muslims. This article traces the remote and proximate causes of the Philippine Muslim (or Bangsamoro) rebellion and its consequences for ordinary Muslims. Show less
The Druzes are a Middle Eastern minority group with their formal origins in 11th century Fatimid Cairo, where they began as a reform movement within the esoteric Ismaili tradition during the... Show moreThe Druzes are a Middle Eastern minority group with their formal origins in 11th century Fatimid Cairo, where they began as a reform movement within the esoteric Ismaili tradition during the caliphate of al-Hakim Bi-Amr Allah (r. 996-1021). The Druze doctrine contains specific moral lessons and rules of individual and communal conduct that are embodied in approximately 30 manuscripts, some of which have been lost. Political and religious power were normally separated within the Druze communities, the religious specialists forming a class of initiates in the esoteric principles. In contrast to related religious groups, women were traditionally initiated. Show less
Mali is a country of rich history and diverse culture. Its cultural heritage is, however, threatened by both pillage and illicit trade. Looting has dramatically increased in recent years,... Show moreMali is a country of rich history and diverse culture. Its cultural heritage is, however, threatened by both pillage and illicit trade. Looting has dramatically increased in recent years, especially in the Inner Delta of the Niger and the Dogon country, and has obliged the Malian authorities to take measures to counteract this negative development. Show less
It was in Central Asia that the shamanism of the Turko-Mongolians and the Islam of the Arabo-Persians were to meet. This zone is bordered by the Caspian Sea, Afghan Turkestan to the south, Hindu... Show moreIt was in Central Asia that the shamanism of the Turko-Mongolians and the Islam of the Arabo-Persians were to meet. This zone is bordered by the Caspian Sea, Afghan Turkestan to the south, Hindu Kouch, the Pamirs, the Tian Chan and Altai to the east, and southern Siberia to the north. Today, several states, in part or in whole, are found in this quadrilateral: Uzbekistan, Turkmenistan, Kazakhstan, Kyrgyzstan, Tadjikistan and Afghanistan. The ancestral shamanism of the Central Asians had to, after the Muslim take-over (8th century), progressively compromise with Islam. The result was an Islamized shamanism generally known as baksylyk. Show less
With the end of the reign of the Manchus who governed the Chinese Empire for three centuries, and with the advent of the Republic (1911), the minority issue took on a dimension impossible to... Show moreWith the end of the reign of the Manchus who governed the Chinese Empire for three centuries, and with the advent of the Republic (1911), the minority issue took on a dimension impossible to imagine in 19th-century China. Aware of the fragility of national cohesion in this immense land of heterogeneous population groups, Sun Yatsen, founder of the Republic, still minimized the influence of minorities, affirming the supremacy of the Han, the majority ethnic group and founders of one of the first Chinese dynasties. The question of numbers quickly became a focus of debate. Proclaiming that, of a population total of 400 million inhabitants at the time, the minorities represented only slightly more than 10 million, Sun Yatsen implicitly called upon them to disappear into the Chinese melting pot. The statistics published at the time, however, contradicted the President's assertions by listing 26 million non-Han Chinese. Show less
According to certain legends still very much alive today in the local collective memory, the first Muslim missionaries came to the territory of Western Siberia and began to disseminate the true... Show moreAccording to certain legends still very much alive today in the local collective memory, the first Muslim missionaries came to the territory of Western Siberia and began to disseminate the true belief in Allah among locals in 1394-1395. Today, amidst conditions of burgeoning ethnic, cultural and religious self-awareness of the citizens of Russia, this legend has taken on the character of a genuine historical fact. The Siberian cities of Omsk and Tyumen - centres of dense Siberian Muslim populations - celebrated the 600th anniversary of Siberian Islam as national and religious holidays, which were accompanied by festivals of traditional culture and scientific conferences. Show less
‘The Musafirkhana was beautiful. It gave you a feeling for work. You were surrounded by nice woodwork, calligraphy and coloured glass windows. You were in the centre of Cairo, but you didn’t hear... Show more‘The Musafirkhana was beautiful. It gave you a feeling for work. You were surrounded by nice woodwork, calligraphy and coloured glass windows. You were in the centre of Cairo, but you didn’t hear any noise. ’Painter Mohammed Abla is soft-spoken yet very angry. Standing in the courtyard of the burned Musafirkhana palace in the heart of Islamic Cairo, Abla sighs and moans. For 21 years he had his studio in this late 18th-century Ottoman palace. In the '60s, the then Minister of Culture, Sarwat Okasha, had decided in a fit of wisdom to provide studios for artists in the Musafirkhana. Show less
Pakistan and Indonesia in terms of religious leadership represent - in some respects - opposite situations. In both societies we find a significant 'legalistic' vs. 'Sufi' divide, but the two forms... Show morePakistan and Indonesia in terms of religious leadership represent - in some respects - opposite situations. In both societies we find a significant 'legalistic' vs. 'Sufi' divide, but the two forms of Islam are expressed and played out in different ways. Most importantly, they have different relationships with their governments that have produced drastically different results. Show less
Located in a metropolitan area of Xi'an, ancient capital of several majors dynasties in China, is the famous Great Mosque. This edifice, in the heart of the Hui district, provides one of the more... Show moreLocated in a metropolitan area of Xi'an, ancient capital of several majors dynasties in China, is the famous Great Mosque. This edifice, in the heart of the Hui district, provides one of the more important tourist sites of Xi'an. The resulting wealth of the district, also adding to the economic vitality generated through commerce, lies at the origin of a remarkable architectural transformation. This study focuses on the Hui people, whose centuries-old Muslim identity has recently come to express itself through contemporary vernacular architecture. Show less
Mass Culture and Modernism in Egypt began as my dissertation research. My plan was to write about concepts of the person in Egypt, and one of my sources was to be media, though this was not... Show moreMass Culture and Modernism in Egypt began as my dissertation research. My plan was to write about concepts of the person in Egypt, and one of my sources was to be media, though this was not necessarily to be the primary focus of the research. At the outset, my plans were quite flexible. I was interested in the relation of local identity to practices associated with both foreign and ‘classical’ Islamic ideals. Show less
Islam is one of the fastest growing religions in the world and is often perceived as the favourite of the discriminated against and economically underdeveloped. It has drawn a huge influx of... Show moreIslam is one of the fastest growing religions in the world and is often perceived as the favourite of the discriminated against and economically underdeveloped. It has drawn a huge influx of converts in recent decades, despite endless assertions about the declining influence of religion in the lives of people in the wake of modernization and globalization. Islam's manifestation and continuity in Hong Kong is surprising because religious affinity is less recognized or rewarded. The popular religions here are Buddhism, Taoism and Christianity, adherents to Islam constituting only 1% of the population. However, a notable number of conversions to Islam amongst Filipino domestic workers in Hong Kong are occurring. Show less
Until recently, observers were generally unaware of the Islamic presence in southern Africa. It was assumed that Islam, in its southern spread, stopped somewhere around Lake Malawi. Little was... Show moreUntil recently, observers were generally unaware of the Islamic presence in southern Africa. It was assumed that Islam, in its southern spread, stopped somewhere around Lake Malawi. Little was known about the arrival of Muslims in the slave hulls of colonialism and during nineteenth-century international trade in sugar, gold and British manufactured goods. This obscurity changed dramatically when groups of Muslims joined anti-apartheid demonstrations in the 1980s, which the international media beamed across the world. Since then, Islam has taken its small but influential place in the media mosaic of southern Africa. In some cases Muslims are important social and political leaders in the region, emerging as champions of dramatic campaigns. Show less
The Caribbean has seen two waves of Muslim migration, the first wave of which was comprised of slaves from Africa. Indentured labourers of India, who came to the shores between 1845 and 1917,... Show moreThe Caribbean has seen two waves of Muslim migration, the first wave of which was comprised of slaves from Africa. Indentured labourers of India, who came to the shores between 1845 and 1917, formed the second. Show less
The recent burst of violence linked with the Saudi-born Islamic militant, Usama Bin Laden, sheds some light on a recent evolution of Islamic radicalism. In the eighties, most of the violence was... Show moreThe recent burst of violence linked with the Saudi-born Islamic militant, Usama Bin Laden, sheds some light on a recent evolution of Islamic radicalism. In the eighties, most of the violence was linked either to an internal confrontation between a state and its Islamist opposition (Syria, Egypt, Afghanistan, and later Algeria) or to a state-sponsored terrorism with strategic goals: for instance, the attacks against US and French barracks in Lebanon in 1983-4 and the hostage-takings of 1985 were aimed at ending the Western support for Iraq in the war with Iran. In the nineties, the internal violence either decreased or is no longer threatening the state apparatus. It is rather being directed at ‘side-targets’ (like tourists in Egypt, former fellow-Islamists, or the civilian population in Algeria). Show less
