Comparative Studies on Muslim Societies – serie

In December of 1845, Muhammad as-Saffar was sent by the reigning Moroccan sultan on a special diplomatic mission to Paris. During the journey, as-Saffar took careful notes and upon his return he hurriedly wrote this travel account. Why was the sultan, descendent of the Prophet Muhammad, and head of a dynasty that had ruled Morocco for more than two hundred years, so eager to read this account? Perhaps he thought it would illuminate some troubling matters: how the French acquired their power and their mastery over nature; how they led their daily lives, educated their children, treated their women and servants. In short, the sultan wanted to know the condition of French civilization and why it differed from his. As-Saffar provided the answers. Moreover, as we read the account, Muhammad as-Saffar comes alive for us. We see him reflecting on the beauty of women, contorting during his ritual ablutions, and suffering from boredom at endless dinners. His opinions and ideas infuse every page. For him the journey was more than a catalog of curiosities; it was a transforming experience.Given our very limited knowledge of the time and the absence of other voices that speak with equal clarity, this travel account enlarges our understanding of the relationship between nineteenth-century Morocco and France.

Muslim preaching has been central in forming public opinion, building grassroots organizations, and developing leadership cadres for the wider Islamist agenda. Based on in-depth field research in Egypt, Patrick Gaffney focuses on the preacher and the sermon as the single most important medium for propounding the message of Islam. He draws on social history, political commentary, and theological sources to reveal the subtle connections between religious rhetoric and political dissent. Many of the sermons discussed were given during the rise of Islamic fundamentalism, and Gaffney attempts to describe this militant movement and to compare it with official Islam. Finally, Gaffney presents examples of the sermons, so readers can better understand the full range of contemporary Islamic expression.

Much of the political turmoil that has occurred in Afghanistan since the Marxist revolution of 1978 has been attributed to the dispute between Soviet-aligned Marxists and the religious extremists inspired by Egyptian and Pakistani brands of 'fundamentalist' Islam. In a significant departure from this view, David B. Edwards contends that - though Marxism and radical Islam have undoubtedly played a significant role in the conflict - Afghanistan's troubles derive less from foreign forces and the ideological divisions between groups than they do from the moral incoherence of Afghanistan itself. Seeking the historical and cultural roots of the conflict, Edwards examines the lives of three significant figures of the late nineteenth century - a tribal khan, a Muslim saint, and a prince who became king of the newly created state. He explores the ambiguities and contradictions of these lives and the stories that surround them, arguing that conflicting values within an artificially-created state are at the root of Afghanistan's current instability.Building on this foundation, Edwards examines conflicting narratives of a tribal uprising against the British Raj that broke out in the summer of 1897. Through an analysis of both colonial and native accounts, Edwards investigates the saint's role in this conflict, his relationship to the Afghan state and the tribal groups that followed him, and the larger issue of how Islam traditionally functions as an encompassing framework of political association in frontier society.

This book explores the transition from oral to written history now taking place in tribal Jordan, a transition that reveals the many ways in which modernity, literate historicity, and national identity are developing in the contemporary Middle East. As traditional Bedouin storytellers and literate historians lead him through a world of hidden documents, contested photographs, and meticulously reconstructed pedigrees, Andrew Shryock describes how he becomes enmeshed in historical debates, ranging from the local to the national level. The world the Bedouin inhabit is rich in oral tradition and historical argument, in subtle reflections on the nature of truth and its relationship to poetics, textuality, and power. Skillfully blending anthropology and history, Shryock discusses the substance of tribal history through the eyes of its creators - those who sustain an older tradition of authoritative oral history and those who have experimented with the first written accounts. His focus throughout is on the development of a 'genealogical nationalism' as well as on the tensions that arise between tribe and state.Rich in both personal revelation and cultural implications, this book poses a provocative challenge to traditional assumptions about the way history is written.

Focusing on the private and public use of space, this volume explores the religious life of the new Muslim communities in North America and Europe. Unlike most studies of immigrant groups, these essays concentrate on cultural practices and expressions of everyday life rather than on the political issues that dominate today's headlines. The authors emphasize the cultural strength and creativity of communities that draw upon Islamic symbols and practices to define 'Muslim space' against the background of a non-Muslim environment. The range of perspectives is broad, encompassing middle-class professionals, mosque congregations, factory workers in France and the north of England, itinerant African traders, and prison inmates in New York. The truism that 'Islam is a religion of the word' takes on concrete meaning as these disparate communities find ways to elaborate word-centered ritual and to have the visual and aural presence of sacred words in the spaces they inhabit. The volume includes 46 black-and-white photographs that illustrate Muslim populations in Edmonton, Philadelphia, the Green Haven Correction Facility, Manhattan, Marseilles, Berlin, and London, among other places.The focus on space directs attention to the new kinds of boundaries and consciousness that exist not only for these Muslim populations, but for people from all backgrounds in today's ever more integrated world.

In all of the South Asian subcontinent, Bengal was the region most receptive to the Islamic faith. This area today is home to the world's second-largest Muslim ethnic population. How and why did such a large Muslim population emerge there? And how does such a religious conversion take place? Richard Eaton uses archaeological evidence, monuments, narrative histories, poetry, and Mughal administrative documents to trace the long historical encounter between Islamic and Indic civilizations. Moving from the year 1204, when Persianized Turks from North India annexed the former Hindu states of the lower Ganges delta, to 1760, when the British East India Company rose to political dominance there, Eaton explores these moving frontiers, focusing especially on agrarian growth and religious change.

In this innovative combination of anthropology, history, and postmodern theory, Brinkley Messick examines the changing relation of writing and authority in a Muslim society from the late nineteenth century to the present. The creation and interpretation of texts, from sacred scriptures to administrative and legal contracts, are among the fundamental ways that authority is established and maintained in a complex state. Yet few scholars have explored this process and the ways in which it changes, especially outside the Western world. Messick brings together intensive ethnography and textual analysis from a wealth of material: Islamic jurisprudence, Yemeni histories, local documents. In exploring the structure and transformation of literacy, law, and statecraft in Yemen, he raises important issues that are of comparative significance for understanding political life in other Muslim and nonwestern states as well.

Homa Hoodfar's richly detailed ethnography provides a rare glimpse into the daily life of Arab Muslim families. Focusing on the impact of economic liberalization policies from 1983 to 1993, she shows the crucial role of the household in survival strategies among low-income Egyptians. Hoodfar, an Iranian Muslim by birth, presents research that undermines many of the stereotypes associated with traditional Muslim women. Their apparent conservatism, she says, is based on rational calculation of the costs and benefits of working within formal and informal labor markets to secure household power. She posits that increasing adherence to Islam and taking up the veil on the part of women has been partially motivated by women's desire to protect and promote their interests both within and beyond households.

The development of mass education and the mass media have transformed the Islamic tradition in contemporary Egypt and the wider Muslim world. In "Putting Islam to Work", Gregory Starrett focuses on the historical interplay of power and public culture, showing how these new forms of communication and a growing state interest in religious instruction have changed the way the Islamic tradition is reproduced. During the twentieth century new styles of religious education, based not on the recitation of sacred texts but on moral indoctrination, have been harnessed for use in economic, political, and social development programs. More recently they have become part of the Egyptian government's strategy for combating Islamist political opposition. But in the course of this struggle, the western-style educational techniques that were adopted to generate political stability have instead resulted in a rapid Islamization of public space, the undermining of traditional religious authority structures, and a crisis of political legitimacy.Using historical, textual, and ethnographic evidence, Gregory Starrett demonstrates that today's Islamic resurgence is rooted in new ways of thinking about Islam that are based in the market, the media, and the school.

In this first ground-level account of the Muslim separatist rebellion in the Philippines, Thomas McKenna challenges prevailing anthropological analyses of nationalism as well as their underlying assumptions about the interplay of culture and power. He examines Muslim separatism against a background of more than four hundred years of political relations among indigenous Muslim rulers, their subjects, and external powers seeking the subjugation of Philippine Muslims. He also explores the motivations of the ordinary men and women who fight in armed separatist struggles and investigates the formation of nationalist identities. A skillful meld of historical detail and ethnographic research, Muslim Rulers and Rebels makes a compelling contribution to the study of protest, rebellion, and revolution worldwide.

Julia Clancy-Smith's unprecedented study brings us a remarkable view of North African history from the perspective of the North Africans themselves. Focusing on the religious beliefs and political actions of Muslim elites and their followers in Algeria and Tunisia, she provides a richly detailed analysis of resistance and accommodation to colonial rule. Clancy-Smith demonstrates the continuities between the eras of Turkish and French rule as well as the importance of regional ties among elite families in defining Saharan political cultures. She rejects the position that Algerians and Tunisians were invariably victims of western colonial aggression, arguing instead that Muslim notables understood the outside world and were quite capable of manipulating the massive changes occurring around them.