The implementation of the sharicah and the institutionalization of gender inequality in the aftermath of the Iranian Revolution have provoked general discontent among women and triggered their... Show moreThe implementation of the sharicah and the institutionalization of gender inequality in the aftermath of the Iranian Revolution have provoked general discontent among women and triggered their mobilization against segregation laws. As a response to their demands, Islamist women parliamentarians have been forced to prepare motions to defend more adequately women's needs and rights in both the private sphere of the family and the public sphere, maintaining that the teachings of Islam are not respected. Show less
American Muslims do face misconceptions, yet their view of the woman as morally dependent, hence socially and politically non-central to issues of Islamic and multicultural education is indeed... Show moreAmerican Muslims do face misconceptions, yet their view of the woman as morally dependent, hence socially and politically non-central to issues of Islamic and multicultural education is indeed problematic. How is it plausible for a morally dependent individual to instil the character of an autonomous spiritual and intellectual Muslim who can integrate effectively in a 'pluralistic' society? A change in the paradigm of moral or religious education - beyond multiculturalism - may be the solution. Show less
Since 1991, when multi-party democracy was established in Mali, there has been a remarkable proliferation of Muslim associations that call for moral renewal of Malian society and for spreading the... Show moreSince 1991, when multi-party democracy was established in Mali, there has been a remarkable proliferation of Muslim associations that call for moral renewal of Malian society and for spreading the teachings of Islam. Some associations make extensive use of broadcast technology, helping them create transnational communities of believers at an unprecedented rate. Women play a prominent role in these associations, not only as followers, but as self-appointed spokeswomen and models of a new 'Islamic' way of life. Show less
On his way through an airport in 1988, Professor Bilqasim Sacadallah of the University of Algiers experienced a scholar's worst nightmare. He lost a briefcase containing a partially completed... Show moreOn his way through an airport in 1988, Professor Bilqasim Sacadallah of the University of Algiers experienced a scholar's worst nightmare. He lost a briefcase containing a partially completed manuscript, research notes, and documents difficult to replace. This disaster might be read as a metaphor for his object of study, Algerian cultural history. On a far larger scale, French colonialism posed a potentially irreversible disaster for the Arabic and Islamic cultural heritage of Algeria. With the initial French onslaught in the 1830s, many documents and manuscripts were destroyed; some for no better reason than that French soldiers found them convenient for lighting their pipes. French confiscation of Islamic endowment properties in urban areas left educational institutions dependent on meager allocations from colonial authorities. The prolonged upheaval of the revolution from 1954 to 1962 also took its toll as the militant settlers of the Secret Army Organization (OAS) used their incendiary skills on the National Library, and as private collections of books and periodicals were destroyed or dispersed, and archives were carted off to France. Show less
Islam originated in the Arab peninsula in the 7th century. Currently, of the 175 million speakers of the Arabic language, some 90% are Muslim. The fact is, however, that they constitute only 15% of... Show moreIslam originated in the Arab peninsula in the 7th century. Currently, of the 175 million speakers of the Arabic language, some 90% are Muslim. The fact is, however, that they constitute only 15% of the estimated 148,750,000 Muslims of the world. As the second major proselytizing religion (second only to Christianity) to emerge within the Semitic tradition, Islam, in the past, spread to the various regions of the world through peaceful as well as military means. In that very long phase, it established itself primarily in Asia and Africa. Of the six most populous Muslim countries of the world - Indonesia, Pakistan, India, Bangladesh, Turkey and Iran - none are Arab, and in sub-Saharan Africa, Nigeria has more Muslims than any of the Maghreb countries of North Africa. Show less
Why do we study Islam, and how should we do it? As usual, what appears like a simple question poses the most intricate problems. Compared to the 'how', the 'why' is relatively easy: culture is very... Show moreWhy do we study Islam, and how should we do it? As usual, what appears like a simple question poses the most intricate problems. Compared to the 'how', the 'why' is relatively easy: culture is very much in fashion, and it has been so for a while. The 'cultural turn' is widely debated, not only in the humanities, but also in the social sciences. This includes the discipline I was first trained in and remain attached to: history. The cultural turn has made an impact on sociology and political science, and to a lesser extent on economics and law. Its strong appeal has certainly to do with politics, for there can be little doubt that the demise of the Soviet Empire and the intensification of ethnic conflict in many parts of the world have contributed towards giving so high a profile to matters of culture and identity. The fact that there should be a link to politics (and I hasten to emphasize that I do not subscribe to monocausal explanations) need not render the interest in culture and identity, variously and often ill-defined, suspect or illegitimate: I at least can see nothing intrinsically wrong with an approach that looks at politics, society, law and the economy with a greater awareness of, and sensitivity to, cultural norms and aspirations. But there are disturbing aspects to this preoccupation with culture, if it is not an outright obsession; aggressive ethnic assertiveness on one hand, and the talk about a potential if not inescapable 'clash of civilizations' on the other, are among them. The latter in particular would not have found such fertile ground and reached so wide an audience, had it not been for the cultural turn in academic as well as in what is commonly considered to be 'real' life. Show less
Most studies on immigration to Argentina tend to associate Muslims with Arabs, without distinction. This error has its origins in the way immigrants from Arab countries arrived, especially from... Show moreMost studies on immigration to Argentina tend to associate Muslims with Arabs, without distinction. This error has its origins in the way immigrants from Arab countries arrived, especially from Syria and Lebanon. Before the Ottoman Empire territories were divided by national frontiers, all Arabs that arrived here were considered Turkish for the simple reason that they carried Turkish documents. Still today, Arabs in Argentina are popularly known as 'Turks', without necessarily any pejorative connotation. Argentina having been composed by waves of immigration, most new incoming groups were donned sobriquets: Jews were 'Russian', Italians 'Tanos', the Spaniards 'Gallegos', and the Arabs 'Turks'. Show less
Northern Ireland, which is known for its 300-year religious conflict, is now going through what is called 'The Peace Process'. It has become a pluralistic society with multi-religious diversity.... Show moreNorthern Ireland, which is known for its 300-year religious conflict, is now going through what is called 'The Peace Process'. It has become a pluralistic society with multi-religious diversity. The Muslim Community forms the second largest religious group after Christianity and has always supported the peace in Northern Ireland. Show less
After Beirut and Cairo, the ISIM held its third Sounding Board Meeting in Jakarta from 14-16 August 2000, in close with cooperation with the Center for the Study of Religion and Society (PPIM).... Show moreAfter Beirut and Cairo, the ISIM held its third Sounding Board Meeting in Jakarta from 14-16 August 2000, in close with cooperation with the Center for the Study of Religion and Society (PPIM). Through these meetings, the ISIM aims to forge links with academic institutions in the South that are actively engaged in the study of contemporary developments in Muslim societies. Moreover, they provide an opportunity to discuss current and future research plans with academics and intellectuals. Show less
The Tablighi Jamacat founded by Mawlana Muhammad Ilyas (d. 1944) in a rural setting in Mewat, India, in the early 20th century spread over the entire globe in less than a decade. With its centre in... Show moreThe Tablighi Jamacat founded by Mawlana Muhammad Ilyas (d. 1944) in a rural setting in Mewat, India, in the early 20th century spread over the entire globe in less than a decade. With its centre in Delhi, the Jamacat currently operates in more than 80 countries. Attended by millions, its annual conference has now become the second largest Muslim congregation after the Hajj. Show less
The announcement of Syrian President Hafiz al-Asad's death on Saturday, 10 June 2000, prompted panegyrics to his greatness and public displays of grief. Syrians Ð those who genuinely admired him... Show moreThe announcement of Syrian President Hafiz al-Asad's death on Saturday, 10 June 2000, prompted panegyrics to his greatness and public displays of grief. Syrians Ð those who genuinely admired him and even those who feared him Ð may have experienced sadness at his passing. Death has a way of generating mournful feelings, or at least of inducing apprehension about the future. Yet the political rituals praising his rule, likening his brilliance to the sun's and stressing his role as a 'man of the people', were not new to Syrians. Asad's image was omnipresent for much of his rule (1970-2000), and the rhetoric of flattery was commonplace. In newspapers, on television and during orchestrated events, Asad was repeatedly lauded as the 'father' and the 'gallant knight'. If only by dint of its repetition, all were fluent in this symbolic language of the Syrian state, which had become a hallmark of Asad's rule. Show less
Essays on gender relations in rural Turkey end up all too often in the pitfall of fixed ascriptions that portray women mainly as victims of their own society. The following is an attempt to... Show moreEssays on gender relations in rural Turkey end up all too often in the pitfall of fixed ascriptions that portray women mainly as victims of their own society. The following is an attempt to challenge this discourse of victimization and fixity by drawing on female bodily expressions. Women in rural Turkey counteract social expectations and male dominance through bodily crises. This case study shows the potential for change that is inherent in spirit possession, which is commonly considered backward or traditional. Bodily crises in this sense are conceptualized not only as an expression of weakness, but also as a female counter-hegemonic potential to express the unspeakable. Show less
The post-independence period from 1976 to 1985 was witness to a great number of young Comorian students heading for the Arab world, particularly to Medina, to receive the necessary training to... Show moreThe post-independence period from 1976 to 1985 was witness to a great number of young Comorian students heading for the Arab world, particularly to Medina, to receive the necessary training to become the future ulema of the Comoros Islands. Their return home began to have an impact even during their summer vacation, a time during which the dacwa (mission) could be spread and during which they, having studied in different countries, manifested differing influences. Show less
As could be read in the Indian newspaper MP Chronicle in November 1999, the word 'Bollywood', sobriquet for the glamorous Indian film industry in Bombay, will be among several new entries of Indian... Show moreAs could be read in the Indian newspaper MP Chronicle in November 1999, the word 'Bollywood', sobriquet for the glamorous Indian film industry in Bombay, will be among several new entries of Indian origin (like bindi or mehndi) to be included into the millennium editions of famous British dictionaries. Bombay has been the centre of India's film industry since 1895, when the films of the Lumiere brothers were shown in the Watson's Hotel. Although there are studios in other Indian cities where films in various languages and dialects are produced (e.g. Telugu films in Hyderabad or Tamil films in Madras), Bollywood clearly remains the most important centre for the production of Hindi films. Many Bollywood actors are Muslim - as are important composers and lyricists - and it is therefore interesting to investigate the biographies of these stars. Show less
The Muslim world is experiencing a media explosion - from street-corner kiosks to satellite television and the Internet. Islamic messages and discussions of them are everywhere. They are... Show moreThe Muslim world is experiencing a media explosion - from street-corner kiosks to satellite television and the Internet. Islamic messages and discussions of them are everywhere. They are proliferating, thanks to increasingly accessible, user-friendly technologies, from the already-familiar tapes and the lowly telephone to the hi-tech Internet, from pulp fiction to new law review journals, from popular culture magazines to multimedia Islamic educational material. Redrawing the dimensions of Islamic discourse, identity, and consciousness extends beyond audience fragmentation to an expanding public sphere of new genre and channels of expression for new voices and interpreters. Show less
It is estimated that the UK is home to more than one million Muslims from diverse geographical backgrounds, but of which the cultures of the Indian subcontinent are predominant. Sweden, on the... Show moreIt is estimated that the UK is home to more than one million Muslims from diverse geographical backgrounds, but of which the cultures of the Indian subcontinent are predominant. Sweden, on the other hand, is home to an estimated 250,000 Muslims, the largest groups of which are Bosnian, Turkish and Iranian. These observations take on greater importance when seen within the framework of the fundamental Islamic concept of the umma, the united worldwide Muslim community, which perhaps supersedes any notion of nationality or ethnic identity. It is clear, however, that despite the apparently overwhelming common attachment to the concept of umma, Islam remains fragmented along both theological and cultural lines, affecting many aspects of life - and even some aspects of death. Show less
The presence of a rather important Muslim population in Western European countries is a consequence of a recent voluntary immigration of workers coming from the Middle East, North Africa or South... Show moreThe presence of a rather important Muslim population in Western European countries is a consequence of a recent voluntary immigration of workers coming from the Middle East, North Africa or South Asia. Their administrative status and social integration vary considerably from one country to the other (often citizens in France and UK, rarely in Germany). Until recently they kept a low profile. But through upward social mobility or the 'brain-drain' from the rest of the Muslim world, a Muslim intelligentsia has slowly emerged in Europe and is now more vocal in calling for a recognition of the Muslim presence, triggering heated debates in European public opinion. Show less
From 21-24 June 2000, a group of international scholars met in Paris to discuss modern Islamist movements in a conference under the (translated) heading: 'Twenty Years After...'. The idea was to... Show moreFrom 21-24 June 2000, a group of international scholars met in Paris to discuss modern Islamist movements in a conference under the (translated) heading: 'Twenty Years After...'. The idea was to review and assess the 20 years of the studies of Islamist movements, taking the Iranian Revolution of 1979 as a hypothetical point of reference. These movements, collectively known as 'Political Islam', have been used synonymously with terms as varied as 'fundamentalism', 'alternative modernities', 'Islamic revivalism', and so on. It has been perceived as a 'threat', a force opposing Western culture in the 'clash of civilizations'. The more militant groups, with their calls for 'jihad', are often - and erroneously - considered representative of Political Islam as a whole. Show less
