ISIM organized a workshop on “Transnational Circuits: ‘Muslim Women’ in Asia” as part of the conference on Inter-Asian Connections convened by the Social Science Research Council together with the... Show moreISIM organized a workshop on “Transnational Circuits: ‘Muslim Women’ in Asia” as part of the conference on Inter-Asian Connections convened by the Social Science Research Council together with the Dubai School of Government in Dubai from 21-23 February. The conference aimed to launch new, transregional, and comparative research initiatives that go beyond more narrowly defined area-studies approaches and focus on the connections between different parts of Asia. The workshop addressed how women’s subjectivities were transformed in new transnational circuits of labour and consumption. It focused on the involvement of Muslim women in Asia in these circuits, be it as mobile people or as producers, propagators, and consumers of things, ideas, and images on the move. We used the notion “Muslim women” as a heuristic device to move beyond an area studies approach. This focus on Islam and gender turned out to be fruitful in analyzing three major Inter-Asian circuits: migrant domestic labour, transnational marriages, and fashionable styles of Muslim dress. Show less
Since its foundation in 1928, the Muslim Brotherhood has advocated a holistic vision of Islam as being both a political ideology and a social doctrine. This vision is now also propagated in Europe,... Show moreSince its foundation in 1928, the Muslim Brotherhood has advocated a holistic vision of Islam as being both a political ideology and a social doctrine. This vision is now also propagated in Europe, where members and sympathizers of the Brotherhood form a largely informal but nevertheless quite influential movement. The author argues that the Muslim Brotherhood in Europe, while encouraging citizenship and integration within European societies, still promotes the totalizing discourse of the days of Hassan al-Banna. Show less
One of the unintended consequences of the global War on Terror in the Maghreb is the transformation of the local Islamist insurgency into an Al-Qaida franchise. The Salafi Group for Predication and... Show moreOne of the unintended consequences of the global War on Terror in the Maghreb is the transformation of the local Islamist insurgency into an Al-Qaida franchise. The Salafi Group for Predication and Combat, which in the past targeted the Algerian government, has now become part of the global jihad against the enemies of Islam. With the transformation new tactics such as suicide-attacks and assaults on foreigners have emerged. Show less
Although Islam in France is composed of currents found in Muslim societies around the world, France is currently primarily affected by the assertion of purist Salafis, whose main concern is to... Show moreAlthough Islam in France is composed of currents found in Muslim societies around the world, France is currently primarily affected by the assertion of purist Salafis, whose main concern is to bring Muslim believers back to the path of Islamic orthodoxy. Purist Salafi Muslims strictly differentiate themselves from non- Muslims and Muslims alike. They emphasize a break with society in order to return to Islam practiced in its “original” form, but their purist Salafism nonetheless retains some trappings of the modernity it shuns. Show less
Located on a hilltop in Menemen, Izmir, the monument to Turkey’s “first martyr of secularism,” Kubilay, has recently become a major site for the defenders of secularism against the AKP government.... Show moreLocated on a hilltop in Menemen, Izmir, the monument to Turkey’s “first martyr of secularism,” Kubilay, has recently become a major site for the defenders of secularism against the AKP government. Isolated from the town below and surrounded by competing sacred sites, this monument reflects the gap between national history and alternative local histories. Show less
Questions about the impact of 9/11 on Muslim communities in the European Union in terms of social interaction and conceptualizations of Muslim identity led to the comparative project “Europe’s... Show moreQuestions about the impact of 9/11 on Muslim communities in the European Union in terms of social interaction and conceptualizations of Muslim identity led to the comparative project “Europe’s Muslim communities: Security and Integration post 9/11” from 2003 to 2007. The project was initiated by Ethnobarometer, the International Research Network on Interethnic Politics and Migration, and directed by Alessandro Silj. It involved national research teams in six EU countries (Italy, France, the United Kingdom, Germany, Belgium, and the Netherlands). Show less
Jihadi ideologues in Saudi Arabia are advocates of global jihad aiming to establish an Islamic world order. At the same time they remain closely tied to local Saudi identities. Rejecting the... Show moreJihadi ideologues in Saudi Arabia are advocates of global jihad aiming to establish an Islamic world order. At the same time they remain closely tied to local Saudi identities. Rejecting the national Saudi state and emphasizing tribal affiliation, Saudi Jihadis construct a discourse in which the Arabian peninsula is crucial. Yet when action is concerned, as in the pursuit of jihad, the tension between the local and the global creates contradictions that remain unresolved. Show less
On 9 and 10 July 2008, the Netherlands Science Organization (NWO), in co-operation with ISIM, organized a conference titled “Gestures: Religion qua Performance” at Utrecht University. This... Show moreOn 9 and 10 July 2008, the Netherlands Science Organization (NWO), in co-operation with ISIM, organized a conference titled “Gestures: Religion qua Performance” at Utrecht University. This conference, convened by ISIM’s Martin van Bruinessen with Prof. Anne-Marie Korte of Utrecht University, is part of the large NWO-funded research programme “The Future of the Religious Past,” which examines new forms of the religious. Show less
In the past decade Pakistan has witnessed the emergence of Al-Huda, an institute offering religious education to women. Its popularity is greeted with hostile scepticism by many in Pakistan. Male... Show moreIn the past decade Pakistan has witnessed the emergence of Al-Huda, an institute offering religious education to women. Its popularity is greeted with hostile scepticism by many in Pakistan. Male religious scholars, feminists, and the mainstream media are amongst those who disagree with the practices of these women and their vision of moral reform. The author argues that by introducing women in new roles Al-Huda disrupts traditional structures for transmitting religious learning. Show less
Dubai’s phenomenal development is celebrated by some as a model of cosmopolitan living, and downplayed by others as a non-sustainable urbanism rooted in exploitation. Whatever the truth is, the mix... Show moreDubai’s phenomenal development is celebrated by some as a model of cosmopolitan living, and downplayed by others as a non-sustainable urbanism rooted in exploitation. Whatever the truth is, the mix of peoples and lifestyles in Dubai is remarkable, as expatriates from all over the world move there to live and work. Yet this cosmopolitanism is tempered by dynamics of segregation and the exclusion of the majority expatriate population from civic life. This article examines these conflicting faces of cosmopolitan living in Dubai. Show less
Islamic novels, films, and songs are becoming increasingly popular in Indonesia. One exceptionally well-liked film is the love story Ayat Ayat Cinta released in 2008. Even though to some the film... Show moreIslamic novels, films, and songs are becoming increasingly popular in Indonesia. One exceptionally well-liked film is the love story Ayat Ayat Cinta released in 2008. Even though to some the film is as trivializing religions as The Da Vinci Code, Ayat Ayat Cinta puts forward a representation of Islam which is different from both western stereotypes and prevalent representations of Islam in popular Indonesian film and television productions. Show less
Poland’s Muslim population is comprised of two distinct communities: Polish Tatars and Muslim immigrants. Despite demographic and ethnic differences, the groups resemble one another in their... Show morePoland’s Muslim population is comprised of two distinct communities: Polish Tatars and Muslim immigrants. Despite demographic and ethnic differences, the groups resemble one another in their insistence that Muslims in Poland are not impervious to assimilation and modernization. Through the approaches of Euro-Islam, as adopted by the Polish Tatars, and Wasatiyya, promoted by Muslim immigrants, these Muslims grapple to find a response to radicalism and to present a moderate face to their fellow Poles. Show less
On 7 and 8 July 2008, more than thirty people gathered at the Snouck Hurgronjehuis in Leiden for the workshop on “Studying Islam in Southeast Asia: State of the Art and New Approaches,” which was... Show moreOn 7 and 8 July 2008, more than thirty people gathered at the Snouck Hurgronjehuis in Leiden for the workshop on “Studying Islam in Southeast Asia: State of the Art and New Approaches,” which was organized under the auspices of the Australia-Netherlands Research Collaboration (ANRC) and ISIM. Martin van Bruinessen (ISIM) and Greg Fealy (Australian National University) were the convenors. Show less
The workshop “European Islam between Religious Traditions and Secular Formations” was held in Slubice (Poland) from 7-10 February. It was jointly organized by ISIM, Casa Arabe and its International... Show moreThe workshop “European Islam between Religious Traditions and Secular Formations” was held in Slubice (Poland) from 7-10 February. It was jointly organized by ISIM, Casa Arabe and its International Institute of Arab and Muslim World Studies, Kompetenzzentrum Orient-Okzident Marinz, and Europa -Universitat Viadrina Frankfurt/Oder. Show less
Contemporary discussions of the Egyptian peasantry, for example relating to the recent tenancy law, centre on stereotypes of backward peasants. Such discourses, which paint peasants as apolitical... Show moreContemporary discussions of the Egyptian peasantry, for example relating to the recent tenancy law, centre on stereotypes of backward peasants. Such discourses, which paint peasants as apolitical creatures and bearers of a backward mentality, can be traced at least as far back as the interwar era. But by using the peasant “mentality” as an all-explanatory device for understanding rural poverty, these discourses ignore the social and political processes that produced rural poverty in the first place. Show less
The recent controversy over the Ahmadiyya movement in Indonesia pitted supporters and critics of the movement against each other. This article shows how both sides present their own definition of... Show moreThe recent controversy over the Ahmadiyya movement in Indonesia pitted supporters and critics of the movement against each other. This article shows how both sides present their own definition of religious freedom and how they push forcefully their views on the Indonesian government. The author argues that what is at stake is not only the destiny of a religious orientation, but also thexstate’s power in religious matters. Show less
This article discusses the remigration of Arab families formerly living in Germany, as well as the possible causes and effects of remigration. For several families, especially those with daughters,... Show moreThis article discusses the remigration of Arab families formerly living in Germany, as well as the possible causes and effects of remigration. For several families, especially those with daughters, social and cultural reasons turn out to be the most important motivation for leaving Germany. Concerned that they will be unable to protect the family honour within a German setting, these families decided to move back to an Arab country where they hope to find a social environment that shares their moral concerns. Show less
The mosque is Islam’s most emblematic building, as well as an expression of collective identity. By exploring the built form of mosques around the world and prevalent architectural trends in mosque... Show moreThe mosque is Islam’s most emblematic building, as well as an expression of collective identity. By exploring the built form of mosques around the world and prevalent architectural trends in mosque building, this article considers what makes mosques identifiable to Muslims and non-Muslims, as well as the ways architecture represents the identity of a community and also shifts in accordance with changing social and cultural contexts. Show less
Throughout the world, Muslims explore ways to be gay and still be part of the Muslim community. Although prohibitive Islamic attitudes towards homosexuality may seem to make this difficult, these... Show moreThroughout the world, Muslims explore ways to be gay and still be part of the Muslim community. Although prohibitive Islamic attitudes towards homosexuality may seem to make this difficult, these are not shared by all Muslims. There is also a counter-culture of Muslim queerness that demonstrates that not all religious scholars were necessarily against homosexuality. This article discusses understandings of Islam that accommodate homosexual relationships. Show less
