James Piscatori – författare

Accounting for Fundamentalisms features treatments of fundamentalist movements, groups that often make headlines but are rarely understood, as part of the multivolume Fundamentalism Project. This book remains a standard reference source for comprehending the dynamics of fundamentalist movements around the world. Surveying fundamentalist movements in Christianity, Judaism, Islam, Hinduism, Sikhism, and Buddhism, the contributors to Accounting for Fundamentalisms describe the organization of these movements, their leadership and recruiting techniques, and the ways in which their ideological programs and organizational structures shift over time in response to changing political and social environments.

This book is a tribute to Majid Khadduri and focuses on the three principal fields of his own work: Islamic and international law; ideas and personalities in the Arab world; and politics and diplomacy in the Middle East.

This book is a tribute to Majid Khadduri and focuses on the three principal fields of his own work: Islamic and international law; ideas and personalities in the Arab world; and politics and diplomacy in the Middle East.

Focusing on the dilution of state sovereignty, this book examines how the crossing of state boundaries by religious movements leads to the formation of transnational civil society. Challenging the assertion that future conflict will be of the ?clash of civilizations? variety, it looks to the micro-origins of conflicts, which the contributors argue

Pilgrimage, travel for learning, visits to shrines, exile, and labour migration shape the religious imagination and in turn are shaped by it. Some travel, such as pilgrimage, explicitly intended for religious purposes, has equally important economic and political consequences. Other travel, not primarily motivated by religious concerns and thus neglected by many scholars, nonetheless profoundly influences religious symbols, metaphors, practices and senses of community. These studies, encompassing Muslim societies from Malaysia to West Africa, also suggest how encounters with Muslim `others' have been as important in shaping community self-definition as encounters with European 'others'.This volume brings together historians, social scientists and jurists concerned with pilgrimage, scholarly travel and migration in both medieval and contemporary Muslim societies and explores basic issues. Can 'Muslim travel' be regarded as a distinct form of social action? What role does religious doctrine play in motivating travel and how do doctrinal interpretations differ across time and place? What are the strengths and limitations of various approaches to understanding the transnational and local significance of pilgrimage, migration and other forms of travel? An image of Muslim tradition and change in local communities in relation to travel emerges, which competes with the myth of the universality of the Islamic community.

The recent "Arab spring", with its popular uprisings in many Arab countries, has exposed the ambiguity at the heart of American promotion of democracy in the Middle East. The US invasions of Afghanistan and Iraq were packaged as democracy promotion, as heralding the beginning of a new phase in the politics of the Middle East when democracy would replace authoritarian regimes. Many of these authoritarian regimes, however, were sustained by US support. The recent popular uprisings threaten to bring democracy without promotion by the US, and threaten to overthrow regimes previously supported by the US and important for US strategy in the region – hence an initial hesitant response by the US to some of the uprisings. This book explores the contradictions in American democracy promotion in the Middle East. It discusses the principles underlying US democracy promotion, and the debates surrounding US policy formation, and examines the application of US democracy promotion in specific cases. It concludes by assessing the likely future patterns of US engagement with democratic reform in the Middle East.

Pilgrimage, travel for learning, visits to shrines, exile, and labour migration shape the religious imagination and in turn are shaped by it. Some travel, such as pilgrimage, explicitly intended for religious purposes, has equally important economic and political consequences. Other travel, not primarily motivated by religious concerns and thus neglected by many scholars, nonetheless profoundly influences religious symbols, metaphors, practices and senses of community. These studies, encompassing Muslim societies from Malaysia to West Africa, also suggest how encounters with Muslim `others' have been as important in shaping community self-definition as encounters with European 'others'.This volume brings together historians, social scientists and jurists concerned with pilgrimage, scholarly travel and migration in both medieval and contemporary Muslim societies and explores basic issues. Can 'Muslim travel' be regarded as a distinct form of social action? What role does religious doctrine play in motivating travel and how do doctrinal interpretations differ across time and place? What are the strengths and limitations of various approaches to understanding the transnational and local significance of pilgrimage, migration and other forms of travel? An image of Muslim tradition and change in local communities in relation to travel emerges, which competes with the myth of the universality of the Islamic community.

In this updated paperback edition, Dale Eickelman and James Piscatori explore how the politics of Islam play out in the lives of Muslims throughout the world. They discuss how recent events such as September 11 and the 2003 war in Iraq have contributed to reshaping the political and religious landscape of Muslim-majority countries and Muslim communities elsewhere. As they examine the role of women in public life and Islamic perspectives on modernization and free speech, the authors probe the diversity of the contemporary Islamic experience, suggesting general trends and challenging popular Western notions of Islam as a monolithic movement. In so doing, they clarify concepts such as tradition, authority, ethnicity, pro-test, and symbolic space, notions that are crucial to an in-depth understanding of ongoing political events. This book poses questions about ideological politics in a variety of transnational and regional settings throughout the Muslim world. Europe and North America, for example, have become active Muslim centers, profoundly influencing trends in the Middle East, Africa, Central Asia, and South and Southeast Asia.The authors examine the long-term cultural and political implications of this transnational shift as an emerging generation of Muslims, often the products of secular schooling, begin to reshape politics and society--sometimes in defiance of state authorities. Scholars, mothers, government leaders, and musicians are a few of the protagonists who, invoking shared Islamic symbols, try to reconfigure the boundaries of civic debate and public life. These symbolic politics explain why political actions are recognizably Muslim, and why "Islam" makes a difference in determining the politics of a broad swath of the world.

Focusing on the dilution of state sovereignty, this book examines how the crossing of state boundaries by religious movements leads to the formation of transnational civil society. Challenging the assertion that future conflict will be of the “clash of civilization” variety, it looks to the micro-origins of conflicts, which are as likely to arise between states sharing a religion as between those divided by it and more likely to arise within rather than across state boundaries. Thus, the chapters reveal the dual potential of religious movements as sources of peace and security as well as of violent conflict. Featuring an East-West, North-South approach, the volume avoids the conventional and often ethnocentric segregation of the experience of other regions from the European and American. Contributors draw examples from a variety of civilizations and world religions. They contrast self-generated movements from “below” (such as Protestant sectarianism in Latin America or Sufi Islam in Africa) with centralized forms of organization and patterns of diffusion from above (such as state-certified religion in China). Together the chapters illustrate how religion as bearer of the politics of meaning has filled the lacuna left by the decline of ideology, creating a novel transnational space for world politics.

Assuming a central place in Muslim life, the Qur'an speaks of one community of the faith, the umma. This unity of the faithful is recognised as the default aspiration of the believer, and in the modern era, intellectuals and political leaders have often vied both to define, and to lead it. Based on case studies of actors such as Saudi Arabia, Iran, and ISIS, James Piscatori and Amin Saikal consider how some appeals to pan-Islam prove useful, yet other attempts at cross-border institutionalisation including the Sunni Caliphate or the modern Shi'i-inspired Islamic Revolution, founder on political self-interest and sectarian affiliations. Accompanied by a range of scriptural references to examine different interpretations of the umma, Piscatori and Saikal explore why, despite it meaning such widely different things, and its failure to be realised as a concrete project, neither the umma's popular symbolic appeal nor its influence on a politics of identity has diminished.

Assuming a central place in Muslim life, the Qur'an speaks of one community of the faith, the umma. This unity of the faithful is recognised as the default aspiration of the believer, and in the modern era, intellectuals and political leaders have often vied both to define, and to lead it. Based on case studies of actors such as Saudi Arabia, Iran, and ISIS, James Piscatori and Amin Saikal consider how some appeals to pan-Islam prove useful, yet other attempts at cross-border institutionalisation including the Sunni Caliphate or the modern Shi'i-inspired Islamic Revolution, founder on political self-interest and sectarian affiliations. Accompanied by a range of scriptural references to examine different interpretations of the umma, Piscatori and Saikal explore why, despite it meaning such widely different things, and its failure to be realised as a concrete project, neither the umma's popular symbolic appeal nor its influence on a politics of identity has diminished.