The central function of the ISIM is to conduct and promote research in contemporary 'Muslim societies'. The term refers to both a 'particular' culture and a geographical area of the world, albeit... Show moreThe central function of the ISIM is to conduct and promote research in contemporary 'Muslim societies'. The term refers to both a 'particular' culture and a geographical area of the world, albeit one which is dispersed across the Middle East, South and South-East Asia and Africa. While the term may offer a common identity for scholars working on countries ranging from Morocco and Iran to India and Indonesia, it can also invoke a sense of anxiety and hesitation. It is not just that as an analytical category 'Muslim societies' may be vague and therefore lacks coherence, but some may fear that it can cause more intellectual harm than benefit. By employing such a broad category are we not in a sense 're-orientalizing' Muslim societies and cultures, constructing homogenous entities where they do not exist? Is it valid to speak of, say, 'Christian societies' or 'Buddist societies'? Does the category 'Muslim societies' not imply that we consider religion, i.e., Islam, as the defining feature of these societies? Finally, would this category not exclude, and otherize, the non-religious and non-Muslim from membership in Muslim majority nations? While such questions address legitimate concerns, I would like to suggest that 'Muslim societies' can serve as a useful analytical category. 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
