Contending Modernities – serie

In this first volume in the Contending Modernities series, Inclusive Populism: Creating Citizens in the Global Age, Angus Ritchie claims that our current political upheavals, exemplified by the far-right populism of billionaire Donald Trump, reveal fundamental flaws in secular liberalism. Ritchie maintains that both liberalism and this "fake populism" resign citizens to an essentially passive role in public life.Ritchie argues instead for an "inclusive populism," in which religious and nonreligious identities and institutions are fully represented in the public square, engaging the diverse communities brought together by global migration to build and lead a common life. Drawing on twenty years of experience in action and reflection in East London, Ritchie posits that the practice of community organizing exemplifies a truly inclusive populism, and that it is also reflected in the teaching of Pope Francis.Speaking to our political crisis and mapping out a way forward, Inclusive Populism will appeal to thoughtful readers and active citizens interested in politics, community organizing, and religion.

In this first volume in the Contending Modernities series, Inclusive Populism: Creating Citizens in the Global Age, Angus Ritchie claims that our current political upheavals, exemplified by the far-right populism of billionaire Donald Trump, reveal fundamental flaws in secular liberalism. Ritchie maintains that both liberalism and this "fake populism" resign citizens to an essentially passive role in public life.Ritchie argues instead for an "inclusive populism," in which religious and nonreligious identities and institutions are fully represented in the public square, engaging the diverse communities brought together by global migration to build and lead a common life. Drawing on twenty years of experience in action and reflection in East London, Ritchie posits that the practice of community organizing exemplifies a truly inclusive populism, and that it is also reflected in the teaching of Pope Francis.Speaking to our political crisis and mapping out a way forward, Inclusive Populism will appeal to thoughtful readers and active citizens interested in politics, community organizing, and religion.

The crisis of multiculturalism in the West and the failure of the Arab uprisings in the Middle East have pushed the question of how to live peacefully within a diverse society to the forefront of global discussion. Against this backdrop, Indonesia has taken on a particular importance: with a population of 265 million people (87.7 percent of whom are Muslim), Indonesia is both the largest Muslim-majority country in the world and the third-largest democracy. In light of its return to electoral democracy from the authoritarianism of the former New Order regime, some analysts have argued that Indonesia offers clear proof of the compatibility of Islam and democracy. Skeptics argue, however, that the growing religious intolerance that has marred the country's political transition discredits any claim of the country to democratic exemplarity. Based on a twenty-month project carried out in several regions of Indonesia, Indonesian Pluralities: Islam, Citizenship, and Democracy shows that, in assessing the quality and dynamics of democracy and citizenship in Indonesia today, we must examine not only elections and official politics, but also the less formal, yet more pervasive, processes of social recognition at work in this deeply plural society. The contributors demonstrate that, in fact, citizen ethics are not static discourses but living traditions that co-evolve in relation to broader patterns of politics, gender, religious resurgence, and ethnicity in society.Indonesian Pluralities offers important insights on the state of Indonesian politics and society more than twenty years after its return to democracy. It will appeal to political scholars, public analysts, and those interested in Islam, Southeast Asia, citizenship, and peace and conflict studies around the world.Contributors: Robert W. Hefner, Erica M. Larson, Kelli Swazey, Mohammad Iqbal Ahnaf, Marthen Tahun, Alimatul Qibtiyah, and Zainal Abidin Bagir

The crisis of multiculturalism in the West and the failure of the Arab uprisings in the Middle East have pushed the question of how to live peacefully within a diverse society to the forefront of global discussion. Against this backdrop, Indonesia has taken on a particular importance: with a population of 265 million people (87.7 percent of whom are Muslim), Indonesia is both the largest Muslim-majority country in the world and the third-largest democracy. In light of its return to electoral democracy from the authoritarianism of the former New Order regime, some analysts have argued that Indonesia offers clear proof of the compatibility of Islam and democracy. Skeptics argue, however, that the growing religious intolerance that has marred the country's political transition discredits any claim of the country to democratic exemplarity. Based on a twenty-month project carried out in several regions of Indonesia, Indonesian Pluralities: Islam, Citizenship, and Democracy shows that, in assessing the quality and dynamics of democracy and citizenship in Indonesia today, we must examine not only elections and official politics, but also the less formal, yet more pervasive, processes of social recognition at work in this deeply plural society. The contributors demonstrate that, in fact, citizen ethics are not static discourses but living traditions that co-evolve in relation to broader patterns of politics, gender, religious resurgence, and ethnicity in society.Indonesian Pluralities offers important insights on the state of Indonesian politics and society more than twenty years after its return to democracy. It will appeal to political scholars, public analysts, and those interested in Islam, Southeast Asia, citizenship, and peace and conflict studies around the world.Contributors: Robert W. Hefner, Erica M. Larson, Kelli Swazey, Mohammad Iqbal Ahnaf, Marthen Tahun, Alimatul Qibtiyah, and Zainal Abidin Bagir

Who Are My People? explores the complex relationship between identity, violence, and Christianity in Africa.In Who Are My People?, Emmanuel Katongole examines what it means to be both an African and a Christian in a continent that is often riddled with violence. The driving assumption behind the investigation is that the recurring forms of violence in Africa reflect an ongoing crisis of belonging. Katongole traces the crisis through three key markers of identity: ethnicity, religion, and land. He highlights the unique modernity of the crisis of belonging and reveals that its manifestations of ethnic, religious, and ecological violence are not three separate forms of violence but rather modalities of the same crisis. This investigation shows that Christianity can generate and nurture alternative forms of community, nonviolent agency, and ecological possibilities.The book is divided into two parts. Part One deals with the philosophical and theological issues related to the question of African identity. Part Two includes three chapters, each of which engages a form of violence, locating it within the broader story of modern sub-Saharan Africa. Each chapter includes stories of Christian individuals and communities who not only resist violence but are determined to heal its wounds and the burden of history shaped by Africa's unique modernity. In doing so, they invent new forms of identity, new communities, and a new relationship with the land. This engaging, interdisciplinary study, combining philosophical analysis and theological exploration, along with theoretical argument and practical resources, will interest scholars and students of theology, peace studies, and African studies.

Who Are My People? explores the complex relationship between identity, violence, and Christianity in Africa.In Who Are My People?, Emmanuel Katongole examines what it means to be both an African and a Christian in a continent that is often riddled with violence. The driving assumption behind the investigation is that the recurring forms of violence in Africa reflect an ongoing crisis of belonging. Katongole traces the crisis through three key markers of identity: ethnicity, religion, and land. He highlights the unique modernity of the crisis of belonging and reveals that its manifestations of ethnic, religious, and ecological violence are not three separate forms of violence but rather modalities of the same crisis. This investigation shows that Christianity can generate and nurture alternative forms of community, nonviolent agency, and ecological possibilities.The book is divided into two parts. Part One deals with the philosophical and theological issues related to the question of African identity. Part Two includes three chapters, each of which engages a form of violence, locating it within the broader story of modern sub-Saharan Africa. Each chapter includes stories of Christian individuals and communities who not only resist violence but are determined to heal its wounds and the burden of history shaped by Africa's unique modernity. In doing so, they invent new forms of identity, new communities, and a new relationship with the land. This engaging, interdisciplinary study, combining philosophical analysis and theological exploration, along with theoretical argument and practical resources, will interest scholars and students of theology, peace studies, and African studies.

Ebenezer Obadare examines the overriding impact of Nigerian Pentecostal pastors on their churches, and how they have shaped the dynamics of state-society relations during the Fourth Republic.Pentecostal pastors enjoy an unprecedented authority in contemporary Nigerian society, exerting significant influence on politics, public policy, popular culture, and the moral imagination. In Pastoral Power, Clerical State, Ebenezer Obadare investigates the social origins of clerical authority in modern-day Nigeria with an eye to parallel developments and patterns within the broader African society.Obadare focuses on the figure of the pastor as a bearer of political power, thaumaturgical expertise, and sexual attractiveness who wields significant influence on his church members. This study makes an important contribution to the literature on global Pentecostalism. Obadare situates the figure of the pastor within the wider context of national politics and culture and as a beneficiary of the dislocations of the postcolonial society in Africa's most populous country. Obadare calls our attention to the creative ways in which Nigeria's Pentecostal pastors utilize religious doctrines, beckon spiritual forces, and manipulate their alliances with national powerbrokers to consolidate their influence and authority.In contrast to rapidly eroding pastoral authority in the West, pastoral authority is increasing in Nigeria. This engaging book will appeal to those who want to understand the far-reaching political and social implications of religious movements—especially Christian charismatic and evangelical movements—in contemporary African societies. It will be of interest to scholars and students of sociology, religion, political science, and African studies.

Ebenezer Obadare examines the overriding impact of Nigerian Pentecostal pastors on their churches, and how they have shaped the dynamics of state-society relations during the Fourth Republic.Pentecostal pastors enjoy an unprecedented authority in contemporary Nigerian society, exerting significant influence on politics, public policy, popular culture, and the moral imagination. In Pastoral Power, Clerical State, Ebenezer Obadare investigates the social origins of clerical authority in modern-day Nigeria with an eye to parallel developments and patterns within the broader African society.Obadare focuses on the figure of the pastor as a bearer of political power, thaumaturgical expertise, and sexual attractiveness who wields significant influence on his church members. This study makes an important contribution to the literature on global Pentecostalism. Obadare situates the figure of the pastor within the wider context of national politics and culture and as a beneficiary of the dislocations of the postcolonial society in Africa's most populous country. Obadare calls our attention to the creative ways in which Nigeria's Pentecostal pastors utilize religious doctrines, beckon spiritual forces, and manipulate their alliances with national powerbrokers to consolidate their influence and authority.In contrast to rapidly eroding pastoral authority in the West, pastoral authority is increasing in Nigeria. This engaging book will appeal to those who want to understand the far-reaching political and social implications of religious movements—especially Christian charismatic and evangelical movements—in contemporary African societies. It will be of interest to scholars and students of sociology, religion, political science, and African studies.

The contributors to this original volume provide a new and nuanced approach to studying how discourses of religion shape public domains in sites of political contestation and "broken solidarities."Our public discourse is saturated with intractable debates about religion, race, gender, and nationalism. Examples range from Muslim women and headscarves to Palestine/Israel and to global anti-Black racism, along with other pertinent issues. We need fresh thinking to navigate the questions that these debates raise for social justice and solidarity across lines of difference. In Religion and Broken Solidarities, the contributors provide powerful reflections and wisdom to guide how we can approach these questions with deep ethical commitments, intersectional sensibilities, and intellectual rigor.Religion and Broken Solidarities traces the role of religious discourse in unrealized moments of solidarity between marginalized groups who ostensibly share similar aims. Religion, the contributors contend, cannot be separated from national, racial, gendered, and other ways of belonging. These modes of belonging make it difficult for different minoritized groups to see how their struggles might benefit from engagement with one another. The four chapters, which interpret historical and contemporary events with a sharp and critical lens, examine accusations of antisemitism and anti-Muslim racism in the Women's March in Washington, DC; the failure of feminists in Iran and Turkey to realize a common cause because of nationalist discourse concerning religiosity and secularity; Black Catholics seeking to overcome the problems of modernity in the West; and the disjunction between the Palestinian and Mizrahi cause in Palestine/Israel. Together these analyses show that overcoming constraints to solidarity requires alternative imaginaries to that of the modern nation-state.Contributors: Atalia Omer, Joshua Lupo, Perin E. Gürel, Juliane Hammer, Ruth Carmi, Brenna Moore, and Melani McAlister.

The contributors to this original volume provide a new and nuanced approach to studying how discourses of religion shape public domains in sites of political contestation and "broken solidarities."Our public discourse is saturated with intractable debates about religion, race, gender, and nationalism. Examples range from Muslim women and headscarves to Palestine/Israel and to global anti-Black racism, along with other pertinent issues. We need fresh thinking to navigate the questions that these debates raise for social justice and solidarity across lines of difference. In Religion and Broken Solidarities, the contributors provide powerful reflections and wisdom to guide how we can approach these questions with deep ethical commitments, intersectional sensibilities, and intellectual rigor.Religion and Broken Solidarities traces the role of religious discourse in unrealized moments of solidarity between marginalized groups who ostensibly share similar aims. Religion, the contributors contend, cannot be separated from national, racial, gendered, and other ways of belonging. These modes of belonging make it difficult for different minoritized groups to see how their struggles might benefit from engagement with one another. The four chapters, which interpret historical and contemporary events with a sharp and critical lens, examine accusations of antisemitism and anti-Muslim racism in the Women's March in Washington, DC; the failure of feminists in Iran and Turkey to realize a common cause because of nationalist discourse concerning religiosity and secularity; Black Catholics seeking to overcome the problems of modernity in the West; and the disjunction between the Palestinian and Mizrahi cause in Palestine/Israel. Together these analyses show that overcoming constraints to solidarity requires alternative imaginaries to that of the modern nation-state.Contributors: Atalia Omer, Joshua Lupo, Perin E. Gürel, Juliane Hammer, Ruth Carmi, Brenna Moore, and Melani McAlister.

This anthropological study offers a crucial contribution to scholarly debates about the making of African modernity by considering the implementation and reception of gender reform in the West African context.Historically, attempts at implementing gender reform in West Africa have been met with suspicion. Beyond the perception that such reforms subvert traditional structures of authority and community, many worry that these efforts are inextricably connected to Western imperialism and colonialism. Ludovic Lado's The Politics of Gender Reform in West Africa examines the politics of a legislative process entirely driven by the state and meant to narrow the gender gap in Ivorian society.Lado discusses the legislative processes by which states have sought to reduce the gender gap between men and women, probes the potential impact of this reform on the condition of women by exploring the practice of civil marriage in Abidjan, and assesses the reception of the reform among Catholics and Muslims in Côte d'Ivoire. Throughout this readable and engaging study, Lado examines how the relationship between secular powers and religious authorities has determined the direction gender reforms have taken. Although the predominant focus in this text remains on gender reforms in Côte d'Ivoire, Lado also discusses their correlates in Niger, Senegal, and Mali. He shows that the success or failure of gender reforms in West Africa has relied on the interaction of various power relationships that structure the international, national, local, religious, and domestic arenas within which West Africans go about their lives. The book concludes with an informed reflection on the relationship among religions, the state, and gender reforms that highlights some of the issues at stake in the domestication of hegemonic modernity in Africa.

This anthropological study offers a crucial contribution to scholarly debates about the making of African modernity by considering the implementation and reception of gender reform in the West African context.Historically, attempts at implementing gender reform in West Africa have been met with suspicion. Beyond the perception that such reforms subvert traditional structures of authority and community, many worry that these efforts are inextricably connected to Western imperialism and colonialism. Ludovic Lado's The Politics of Gender Reform in West Africa examines the politics of a legislative process entirely driven by the state and meant to narrow the gender gap in Ivorian society.Lado discusses the legislative processes by which states have sought to reduce the gender gap between men and women, probes the potential impact of this reform on the condition of women by exploring the practice of civil marriage in Abidjan, and assesses the reception of the reform among Catholics and Muslims in Côte d'Ivoire. Throughout this readable and engaging study, Lado examines how the relationship between secular powers and religious authorities has determined the direction gender reforms have taken. Although the predominant focus in this text remains on gender reforms in Côte d'Ivoire, Lado also discusses their correlates in Niger, Senegal, and Mali. He shows that the success or failure of gender reforms in West Africa has relied on the interaction of various power relationships that structure the international, national, local, religious, and domestic arenas within which West Africans go about their lives. The book concludes with an informed reflection on the relationship among religions, the state, and gender reforms that highlights some of the issues at stake in the domestication of hegemonic modernity in Africa.

In this timely book, an interdisciplinary group of scholars investigates the recent resurfacing of White Christian nationalism and racism in populist movements across the globe.Religion, Populism, and Modernity examines the recent rise of White Christian nationalism in Europe and the United States, focusing on how right-wing populist leaders and groups have mobilized racist and xenophobic rhetoric in their bids for political power. As the contributors to this volume show, this mobilization is deeply rooted in the broader structures of western modernity and as such requires an intersectional analysis that considers race, gender, ethnicity, nationalism, and religion together. The contributors explore a number of case studies, including White nationalism in the United States among both evangelicals and Catholics, anti- and philosemitism in Poland, the Far Right party Alternative for Germany, Islamophobia in Norway and France, and the entanglement of climate change opposition in right-wing parties throughout Europe. By extending the scope of these essays beyond Trump and Brexit, the contributors remind us that these two events are not exceptions to the rule of the normal functioning of liberal democracies. Rather, they are in fact but recent examples of long-standing trends in Europe and the United States. As the editors to the volume contend, confronting these issues requires that we not only unearth their historical precedents but also imagine futures that point to new ways of being beyond them.Contributors: Atalia Omer, Joshua Lupo, Philip Gorski, Jason A. Springs, R. Scott Appleby, Richard Amesbury, Geneviève Zubrzycki, Yolande Jansen, Jasmijn Leeuwenkamp, Sindre Bangstad, and Ebrahim Moosa.

In this timely book, an interdisciplinary group of scholars investigates the recent resurfacing of White Christian nationalism and racism in populist movements across the globe.Religion, Populism, and Modernity examines the recent rise of White Christian nationalism in Europe and the United States, focusing on how right-wing populist leaders and groups have mobilized racist and xenophobic rhetoric in their bids for political power. As the contributors to this volume show, this mobilization is deeply rooted in the broader structures of western modernity and as such requires an intersectional analysis that considers race, gender, ethnicity, nationalism, and religion together. The contributors explore a number of case studies, including White nationalism in the United States among both evangelicals and Catholics, anti- and philosemitism in Poland, the Far Right party Alternative for Germany, Islamophobia in Norway and France, and the entanglement of climate change opposition in right-wing parties throughout Europe. By extending the scope of these essays beyond Trump and Brexit, the contributors remind us that these two events are not exceptions to the rule of the normal functioning of liberal democracies. Rather, they are in fact but recent examples of long-standing trends in Europe and the United States. As the editors to the volume contend, confronting these issues requires that we not only unearth their historical precedents but also imagine futures that point to new ways of being beyond them.Contributors: Atalia Omer, Joshua Lupo, Philip Gorski, Jason A. Springs, R. Scott Appleby, Richard Amesbury, Geneviève Zubrzycki, Yolande Jansen, Jasmijn Leeuwenkamp, Sindre Bangstad, and Ebrahim Moosa.

Youth, Education, and Islamic Radicalism offers groundbreaking analysis of religious intolerance and radicalization among high school and university students in modern-day Indonesia.Indonesia is one of the most diverse countries in the world in terms of religion, ethnicity, and socioeconomic status, but also in the complexity of its education system. Youth, Education, and Islamic Radicalism examines the roots of religious intolerance among young Indonesians and explores the various ways in which educated youth navigate radical ideologies amid growing religious conservatism.The book presents nuanced explanations as to why one person becomes radicalized while another does not, calling into question the common assumption that religious radicalism is directly connected to terrorism. It problematizes the notion that the university is a significant hub, trigger, or birthplace of radicalization by asking: What makes education attractive for extremist recruitment? What shapes students' views? Under what circumstances do radicalization and deradicalization processes of educated youth take place? Youth, Education, and Islamic Radicalism identifies a constellation of factors that shape young people's views of religious diversity in Indonesia, demonstrating the ways in which they become radicalized in the first place, and how, in some cases, they deradicalize themselves.

Youth, Education, and Islamic Radicalism offers groundbreaking analysis of religious intolerance and radicalization among high school and university students in modern-day Indonesia.Indonesia is one of the most diverse countries in the world in terms of religion, ethnicity, and socioeconomic status, but also in the complexity of its education system. Youth, Education, and Islamic Radicalism examines the roots of religious intolerance among young Indonesians and explores the various ways in which educated youth navigate radical ideologies amid growing religious conservatism.The book presents nuanced explanations as to why one person becomes radicalized while another does not, calling into question the common assumption that religious radicalism is directly connected to terrorism. It problematizes the notion that the university is a significant hub, trigger, or birthplace of radicalization by asking: What makes education attractive for extremist recruitment? What shapes students' views? Under what circumstances do radicalization and deradicalization processes of educated youth take place? Youth, Education, and Islamic Radicalism identifies a constellation of factors that shape young people's views of religious diversity in Indonesia, demonstrating the ways in which they become radicalized in the first place, and how, in some cases, they deradicalize themselves.

Religion, Modernity, and the Global Afterlives of Colonialism examines the tenacious, lingering impact of European colonial ideology on religion and politics around the world.Even though the formal structures of colonialism have crumbled, with a few notable exceptions, European colonial ideology continues to operate across the globe, resulting in limited, nationalistic conceptualizations of religion and politics. Religion, Modernity, and the Global Afterlives of Colonialism shows convincingly that not only has colonialism had a devastating impact on the colonized, but its reach has turned inward to erode the colonizer's own social and political systems.By examining the colonial violence constitutive of liberal political ideology, the continued oppression of Muslims in Europe in the name of security, and the way neoliberal economics bends religious hermeneutics to its will, the authors of Religion, Modernity, and the Global Afterlives of Colonialism call attention to the threats that face our world today. They also point to potential sites of hope—for example, the work of a priest in the Balkans who seeks to build solidarity across religious differences; groups in Africa who are constructing decolonial religious imaginaries; and the Islamo-futurism of Dune, which haltingly imagines a form of modernity beyond the West.Contributors: Atalia Omer, Joshua Lupo, Santiago Slabodsky, Nadia Fadil, S. Sayyid, Luca Mavelli, Edmund Frettingham, Cecelia Lynch, Slavica Jakelić, and Gil Anidjar

Religion, Modernity, and the Global Afterlives of Colonialism examines the tenacious, lingering impact of European colonial ideology on religion and politics around the world.Even though the formal structures of colonialism have crumbled, with a few notable exceptions, European colonial ideology continues to operate across the globe, resulting in limited, nationalistic conceptualizations of religion and politics. Religion, Modernity, and the Global Afterlives of Colonialism shows convincingly that not only has colonialism had a devastating impact on the colonized, but its reach has turned inward to erode the colonizer's own social and political systems.By examining the colonial violence constitutive of liberal political ideology, the continued oppression of Muslims in Europe in the name of security, and the way neoliberal economics bends religious hermeneutics to its will, the authors of Religion, Modernity, and the Global Afterlives of Colonialism call attention to the threats that face our world today. They also point to potential sites of hope—for example, the work of a priest in the Balkans who seeks to build solidarity across religious differences; groups in Africa who are constructing decolonial religious imaginaries; and the Islamo-futurism of Dune, which haltingly imagines a form of modernity beyond the West.Contributors: Atalia Omer, Joshua Lupo, Santiago Slabodsky, Nadia Fadil, S. Sayyid, Luca Mavelli, Edmund Frettingham, Cecelia Lynch, Slavica Jakelić, and Gil Anidjar

Shari`a, Citizenship, and identity in Aceh presents both an ethnographic and a sociohistorical account of identity making among both the Muslim majority population and different minority groups in Aceh, Indonesia.Diverging from previous studies on majority-minority group relations in a predominantly Muslim country that tend to engage solely with one group's experiences, Shari`a, Citizenship, and Identity in Aceh argues that the majority and minority groups in Aceh, Indonesia, have interactively and mutually created conceptions of identity and recognition that have significant implications on the experience of citizenship in the region. The authors provide not only a narrative of majority-minority group encounters in a variety of issues, but also a wide-ranging account of struggles from both the Muslim majority and non-Muslim minority groups for recognition of their own identity in the public space. To what extent do minority groups feel that they belong to Aceh's communal identity, which is mostly Islamic? And what kind of citizenship is in place when minorities feel marginalized living under Aceh's Islamic rules?Shari`a, Citizenship, and Identity in Aceh debunks the concept of citizenship by way of deploying the concept of the politics of recognition against the politics of the dominant culture theory. It looks further at how equal citizenship in a democratic political system has been negotiated and compromised, and how the politics of dominant culture has caused a sense of shared ownership to be largely deficient and vague in Aceh.

Shari`a, Citizenship, and identity in Aceh presents both an ethnographic and a sociohistorical account of identity making among both the Muslim majority population and different minority groups in Aceh, Indonesia.Diverging from previous studies on majority-minority group relations in a predominantly Muslim country that tend to engage solely with one group's experiences, Shari`a, Citizenship, and Identity in Aceh argues that the majority and minority groups in Aceh, Indonesia, have interactively and mutually created conceptions of identity and recognition that have significant implications on the experience of citizenship in the region. The authors provide not only a narrative of majority-minority group encounters in a variety of issues, but also a wide-ranging account of struggles from both the Muslim majority and non-Muslim minority groups for recognition of their own identity in the public space. To what extent do minority groups feel that they belong to Aceh's communal identity, which is mostly Islamic? And what kind of citizenship is in place when minorities feel marginalized living under Aceh's Islamic rules?Shari`a, Citizenship, and Identity in Aceh debunks the concept of citizenship by way of deploying the concept of the politics of recognition against the politics of the dominant culture theory. It looks further at how equal citizenship in a democratic political system has been negotiated and compromised, and how the politics of dominant culture has caused a sense of shared ownership to be largely deficient and vague in Aceh.

Ali Altaf Mian demonstrates how attention to genre and embodiment illuminates the concepts and practices of the Islamic tradition—and how theologians, Sufi mystics, and ordinary Muslims respond to the incapacitating tribulations of creaturely existence in modernity.Islamic Ethics and Spiritual Sovereignty is grounded in the vast textual archive of one of modern South Asia's foremost Muslim theologians and Sufis: Maulānā Ashraf ʿAlī Thānavī (1863–1943). Through a close examination of Maulānā Thānavī's corpus of writings, Ali Altaf Mian offers new insights into tradition as a discursive and affective crucible of ethical transformation and spiritual sovereignty.Philologically attuned and philosophically oriented, Islamic Ethics and Spiritual Sovereignty elucidates connections between traditions' forms of life and forms of language. Mian shows how intended and unconscious movements between genres in the life of tradition attend to the felt and perceived needs of the ensouled body at the dual scales of singularity and collectivity. Through a novel attention to textuality and psychic life, Mian elaborates a trans-genre reading practice to appreciate ritual law and ethical agency in the modern world. Insofar as modernity has been about individualism, the rise of literalism, and the disciplining of desire, religious traditions' capacity to respond to these hardships depends on renewing community, engaging textuality and the play of genres, and bracing the unknowability of desire.

Ali Altaf Mian demonstrates how attention to genre and embodiment illuminates the concepts and practices of the Islamic tradition—and how theologians, Sufi mystics, and ordinary Muslims respond to the incapacitating tribulations of creaturely existence in modernity.Islamic Ethics and Spiritual Sovereignty is grounded in the vast textual archive of one of modern South Asia's foremost Muslim theologians and Sufis: Maulānā Ashraf ʿAlī Thānavī (1863–1943). Through a close examination of Maulānā Thānavī's corpus of writings, Ali Altaf Mian offers new insights into tradition as a discursive and affective crucible of ethical transformation and spiritual sovereignty.Philologically attuned and philosophically oriented, Islamic Ethics and Spiritual Sovereignty elucidates connections between traditions' forms of life and forms of language. Mian shows how intended and unconscious movements between genres in the life of tradition attend to the felt and perceived needs of the ensouled body at the dual scales of singularity and collectivity. Through a novel attention to textuality and psychic life, Mian elaborates a trans-genre reading practice to appreciate ritual law and ethical agency in the modern world. Insofar as modernity has been about individualism, the rise of literalism, and the disciplining of desire, religious traditions' capacity to respond to these hardships depends on renewing community, engaging textuality and the play of genres, and bracing the unknowability of desire.

Engaging the Madrasa delves into the intellectual and political challenges that the Muslim scholarly community faces across the globe.The rapid developments of the modern age have given rise to complex theological and philosophical challenges for Muslim scholarly communities. To confront these questions, editors Ebrahim Moosa and Joshua Lupo have curated a collection of essays offering balanced and nuanced perspectives that amplify the richness of the Islamic traditions while avoiding both conservative nostalgia or progressive amnesia.Engaging the Madrasa grapples with the loss and reimagining of tradition in the modern world, bringing together madrasa scholars from India, Pakistan, and the United States to confront themes such as gender equality, the nation-state, colonial legacies, the role of technology, and more. In doing so, the contributors use both modern science and Islamic theological discourse to chart new pathways on which Muslim scholars and theologians around the globe can draw.