Middle East Studies Beyond Dominant Paradigms – serie

This paperback edition has an updated first chapter, resituating its main argument for today’s readers. New historical data on eigh­teenth- and nineteenth-century Egypt makes an extremely persuasive argument for the eighteenth-century roots of Egyptian modernity. The similarity, too, of Egyptian history with other Mediterranean countries is much more clearly demonstrated today than when Islamic Roots of Capitalism first was published.

Present in the heart of modern Palestinian literature is a pervasive sense of rootedness, sustained and nurtured by a deep care for land stewardship and embedded in a spatialized history. In Rooted Movements, Amanda Batarseh examines the epistemology of Palestinian Indigeneity based in a radical relationship to place. Against a colonial logic that often centers displacement as the chief lens through which to understand Palestinian connection to place and spatialized existence, Batarseh argues that Palestinian literature poses Indigeneity as a dialectic relying as much upon rootedness as on ideas of movement. In elaborating this tension, Batarseh develops a methodology of reading Palestinian literature that foregrounds how Palestinians negotiate space and removal through liberatory mobilization and not as a symptom of zionist, colonial violence. Reading the poetry, creative nonfiction, essays, novels, and films of writers in Palestine and in exile—from Ghassan Kanafani to Naomi Shihab Nye, Hussein Barghouthi, Raja Shehadeh, Ibtisam Azem, and Randa Jarrar—she exposes the limitations of focusing on the geopolitical borders of a modern nation-state and offers alternative imaginaries not bound by colonial spatial control. Instead, the Palestinian poetics of space Batarseh articulates engage rooted movement as an Indigenous expression of deep-seated and enduring connections to place. Palestine, this place, is not static, enclosed by military boundaries, or frozen in time before or after the Nakba, but generative and looking toward a Palestinian future.

Present in the heart of modern Palestinian literature is a pervasive sense of rootedness, sustained and nurtured by a deep care for land stewardship and embedded in a spatialized history. In Rooted Movements, Amanda Batarseh examines the epistemology of Palestinian Indigeneity based in a radical relationship to place. Against a colonial logic that often centers displacement as the chief lens through which to understand Palestinian connection to place and spatialized existence, Batarseh argues that Palestinian literature poses Indigeneity as a dialectic relying as much upon rootedness as on ideas of movement. In elaborating this tension, Batarseh develops a methodology of reading Palestinian literature that foregrounds how Palestinians negotiate space and removal through liberatory mobilization and not as a symptom of zionist, colonial violence. Reading the poetry, creative nonfiction, essays, novels, and films of writers in Palestine and in exile—from Ghassan Kanafani to Naomi Shihab Nye, Hussein Barghouthi, Raja Shehadeh, Ibtisam Azem, and Randa Jarrar—she exposes the limitations of focusing on the geopolitical borders of a modern nation-state and offers alternative imaginaries not bound by colonial spatial control. Instead, the Palestinian poetics of space Batarseh articulates engage rooted movement as an Indigenous expression of deep-seated and enduring connections to place. Palestine, this place, is not static, enclosed by military boundaries, or frozen in time before or after the Nakba, but generative and looking toward a Palestinian future.

In 1517, the Ottoman Empire had finally defeated the Mamluk Sultanate in Egypt, completing their conquest of the Middle East and turning Egypt into a province of the Ottoman Empire. While much has been documented about the Mamluk period until 1517, publications on the historical record about the sixteenth century reveals little from distinctly Egyptian perspectives. In Empires in Friction, Nelly Hanna explores this transitional period and provides insight into the intricate dynamics of imperial control and political transition. With an original approach to understanding empire, Hanna challenges traditional narratives that emphasize the centralization of power and the dominance of the capital. Instead, she proposes a nuanced paradigm that focuses on the imperial problem of distance, the autonomy of provinces, and the continuity of local customs and economic activities across different imperial regimes. Hanna dives into the financial, economic, and commercial domains where Ottomanization happened. In each, the new ruling power faced challenges in understanding the existing processes, but ultimately the ability of Egyptian merchants to prosper under Ottoman rule shows how Egypt remained under the Ottomans for so many centuries. Hanna deftly demonstrates the strain and areas of conformity in transferring from one imperial system with specific traditions to another. Fused together through the continuation of provincial operation, the Mamluk and Ottoman rules were not observably differentiable during the sixteenth century as the periphery operated at an arm’s length from the Ottoman capital.

This text examines the re-emergence of the economic sector in Cairo during the 17th century, and its complex influences on social conditions. It traces the relationship between economic activities and culture through examining the life and work of Isma'il Abu Taqiyya - an Egyptian merchant.

In fine detail, Hanna explores economic influences on culture during periods of plenty and poverty during the first three centuries of Ottoman rule. She unveils a fully-fledged Cairene middle-class culture that bridges the gap between the salons (majalis) of the elite and the common people.

This book challenges prevailing assumptions about family, courts of law, and the nature of modernity in Muslim societies against the backdrop of Haifa and Jaffa during ""the long nineteenth century"". The popular image of the family and the court of law in Muslim societies is one of traditional, unchanging social frameworks. Iris Agmon suggests an entirely different view, grounded in a detailed study of nineteenth-century Ottoman court records from the flourishing Palestinian port cities of Haifa and Jaffa. She depicts the Sharia Muslim court of law as a dynamic institution, capable of adapting to rapid and profound social changes - indeed, of playing an active role in generating these changes. Court and family interact and transform themselves, each other, and the society of which they form part. Agmon's book is a significant contribution to scholarship on both family history and legal culture in the social history of the Middle East.

With extensive new material, this classic book - now in a second edition - challenges the current paradigm of the societal decline as inadequate for understanding the Ottoman society and state during this period. Rifa'at 'Ali Abou-El-Haj reevaluates the established historical view of the Ottoman Empire as an Eastern despotic nation-state in decline and instead analyzes it as a modern state comparable to contemporary states in Europe and Asia.

Steven Salaita’s ambitious and thought-provoking work compares the dynamics of settler colonialism in the United States related to Native Americans with the circumstances in Israel related to the Palestinians, revealing the way in which politics influences literary production.The author’s original approach is based not on similarities between the two disparate settler regions but rather on similarities between the rhetoric employed by early colonialists in North America and that employed by Zionist immigrants in Palestine. Meticulously examining histories, theories, and literary depictions of colonialism and interethnic dialects, Salaita identifies the commonalities in the myths employed by both groups as well as the "counter-discourse" cultivated in the literature of resistance by native peoples. He complements his analysis with personal observations of Palestinians in Lebanese refuge camps, where he encountered a sympathetic perception of American Indians.The Holy Land in Transit presents one of the first intercommunal studies to assess the ways in which indigenous authors react to analogous colonial dynamics. With great energy and perception the author offers a fresh contribution to an emerging frame of reference for historical, political, literary, and cultural investigation.

In ""Militant Women of a Fragile Nation"", Malek Abisaab takes a gendered approach to labor conflicts, anticolonial struggles, and citizenship in modern Lebanon. The author traces the conditions and experiences of women workers at the French Tobacco Monopoly. Challenging the prevailing assumptions about culturally inscribed roles for Middle Eastern women, the book highlights traditions of public activism and militancy among rural women that are in turn adapted to the spaces of the factory. Women employed distinct strategies involving kinship, sectarian, gender, and class ties to enhance their work conditions and social benefits. Drawing on extensive ethnographic data, the author convincingly argues that the condition of women can only be explained by exploring the shifting relationship between culture, societal arrangements, and economic settings. Abisaab's richly detailed work illuminates the impact of class and gender in the transformation of modern Lebanon.

Little has been written about the economic history of Egypt prior to its incorporation into the European capitalist economy. While historians have mined archives and court documents to create a picture of the commercial activities, networks, and infrastructure of merchants during this time, few have documented a similar picture of the artisans and craftspeople. Artisans outnumbered merchants, and their economic weight was considerable, yet details about their lives, the way they carried out their work, and their role or position in the economy are largely unknown. Hanna seeks to redress this gap with Artisan Entrepreneurs in Cairo and Early Modern Capitalism (1600–1800) by locating and exploring the role of artisans in the historical process. Offering richly detailed portraits as well as an overview of the Ottoman Empire’s economic landscape, Hanna incorporates artisans into the historical development of the period, portraying them in the context of their work, their families, and their social relations. These artisans developed a variety of capitalist practices, both as individuals and collectively in their guilds. Responding to the demands of expanding commercial environments in Egypt and Europe, artisans found ways to adapt both production techniques and the organization of production. Hanna details the ways in which artisans defied the constraints of the guilds and actively engaged in the markets of Europe, demonstrating how Egyptian artisan production was able to compete and survive in a landscape of growing European trade. Deftly synthesizing a wide range of economic and historical theory, Hanna reinvigorates the current scholarship on early Ottoman history and provides a persuasive challenge to the largely shallow perception of artisans’ role in Egypt’s economy.

There is a long history in the West of representing Middle Eastern women as uniformly oppressed by Islam, by Islamic law, and by men. Stereotypical views of Middle Eastern women today maintain that they are without legal rights, do not attend universities or have jobs outside their homes, and are not full citizens of their countries because they cannot vote or hold public office. Similar misinformation circulated in the eighteenth century when European male travellers to Egypt, documenting their observations, depicted harem women as sexual objects, deprived of autonomy, and held captive by their husbands. Fay’s Unveiling the Harem offers a persuasive corrective to this distorted view of Middle Eastern women. Instead of the odalisque of nineteenth-century painting and the fevered imaginings of European travellers, historical research reveals that elite women in powerful, wealthy households exercised their rights under Islamic law, property rights in particular, to become owners of lucrative real estate in Cairo as well as influential members of their families and the wider society. One such woman, Sitt Nafisa, who was literate in several languages, commissioned a public water fountain and a Qur’anic school that still stands today. She played a pivotal role as the intermediary between French officials and her husband, who was leading the revolt against the French from Upper Egypt. Based on documents from various archives in Cairo, including records of women’s property ownership, repeated visits to eighteenth-century palaces and their family quarters, and textual reconstruction's of the elite residential neighbourhoods of the city, Unveiling the Harem presents a lucid and historically grounded portrait of Egyptian women, stripped of the powerless victim narrative that is still with us today.

Can a reality lived in Arabic be expressed in French? Can a French-language literary work speak Arabic? In Native Tongue, Stranger Talk Hartman shows how Lebanese women authors use spoken Arabic to disrupt literary French, with sometimes surprising results. Challenging the common claim that these writers express a Francophile or ""colonized"" consciousness, this book demonstrates how Lebanese women writers actively question the political and cultural meaning of writing in French in Lebanon. Hartman argues that their innovative language inscribes messages about society into their novels by disrupting class-status hierarchies, narrow ethno-religious identities, and rigid gender roles. Because the languages of these texts reflect the crucial issues of their times, Native Tongue, Stranger Talk guides the reader through three key periods of Lebanese history: the French Mandate and Early Independence, the Civil War, and the postwar period. Three novels are discussed in each time period, exposing the contours of how the authors ""write Arabic in French"" to invent new literary languages.

The complex history of Lebanese Shi‘ites has traditionally been portrayed as rooted in religious and sectarian forces. The Abisaabs uncover a more nuanced account in which colonialism, the modern state, social class, and provincial politics profoundly shaped Shi‘i society.The authors trace the sociopolitical, economic, and intellectual transformation of the Shi‘ites of Lebanon from 1920 during the French colonial period until the late twentieth century. They shed light on the relationship of contemporaryIslamic militancy with traditions of religious modernism and leftism in both Lebanon and Iraq. Analyzing the interaction between sacred and secular features of modern Shi‘ite society, the authors clearly follow the group’s turn toward religious revolution and away from secular activism. This book transforms our understanding of twentieth-century Lebanese history and demonstrates how the rise of Hizbullah was conditioned by Shi‘ites’ consistent marginalization and neglect by the Lebanese state.

In the wake of recent upheavals across the Arab world, a simplistic media portrayal of the region as essentially homogenous has given way to a new though equally shallow portrayal, casting it as deeply divided along ethnic, linguistic, and religious lines. The essays gathered in Minorities and the Modern Arab World seek to challenge this representation with a nuanced exploration of the ways in which ethnic, religious, and linguistic commitments have intersected to create ""minority"" communities in the modern era.Bringing together the fields of history, political science, anthropology, sociology, and linguistics, contributors provide fresh analyses of the construction and evolution of minority identities around the region. They examine how the category of ""minority"" became meaningful only with the rise of the modern nation-state and find that Middle Eastern minority nationalisms owe much of their modern self-definition to developments within diaspora populations and other transnational frameworks. The first volume to upend the conceptual frame of reference for studying Middle Eastern minority communities in nearly two decades, Minorities and the Modern Arab World represents a major intervention in modern Middle East studies.

In the wake of recent upheavals across the Arab world, a simplistic media portrayal of the region as essentially homogenous has given way to a new though equally shallow portrayal, casting it as deeply divided along ethnic, linguistic, and religious lines. The essays gathered in Minorities and the Modern Arab World seek to challenge this representation with a nuanced exploration of the ways in which ethnic, religious, and linguistic commitments have intersected to create ""minority"" communities in the modern era.Bringing together the fields of history, political science, anthropology, sociology, and linguistics, contributors provide fresh analyses of the construction and evolution of minority identities around the region. They examine how the category of ""minority"" became meaningful only with the rise of the modern nation-state and find that Middle Eastern minority nationalisms owe much of their modern self-definition to developments within diaspora populations and other transnational frameworks. The first volume to upend the conceptual frame of reference for studying Middle Eastern minority communities in nearly two decades, Minorities and the Modern Arab World represents a major intervention in modern Middle East studies.

The complex history of Lebanese Shi‘ites has traditionally been portrayed as rooted in religious and sectarian forces. The Abisaabs uncover a more nuanced account in which colonialism, the modern state, social class, and provincial politics profoundly shaped Shi‘i society.The authors trace the sociopolitical, economic, and intellectual transformation of the Shi‘ites of Lebanon from 1920 during the French colonial period until the late twentieth century. They shed light on the relationship of contemporary Islamic militancy with traditions of religious modernism and leftism in both Lebanon and Iraq. Analyzing the interaction between sacred and secular features of modern Shi‘ite society, the authors clearly follow the group’s turn toward religious revolution and away from secular activism. This book transforms our understanding of twentieth-century Lebanese history and demonstrates how the rise of Hizbullah was conditioned by Shi‘ites’ consistent marginalization and neglect by the Lebanese state.

In Pragmatism in Islamic Law, Ibrahim presents a detailed history of Sunni legal pluralism and the ways in which it was employed to accommodate the changing needs of society. Since the formative period of Islamic law, jurists have debated whether it is acceptable for a law to be selected based on its utility, rather than weighing conflicting articulations of the law to determine the most likely expression of the divine will. Virtually unanimous opposition to the utilitarian approach, referred to as ""pragmatic eclecticism,"" emerged among early Islamic jurists. However, due to a host of changing institutional and socioeconomic transformations, a trend toward the legitimization of pragmatic eclecticism arose in the thirteenth century. Subsequently, the Mamluk authorities institutionalized this pragmatism when Sultan Baybars appointed four chief judges representing the four Sunni schools in Cairo in 1265 CE. After a brief attempt to reverse Mamluk pluralism by imposing the Hanafi school in the sixteenth century, Egypt’s new rulers, the Ottomans, embraced this pluralistic pragmatism. In examining over a thousand cases from three seventeenth- and eighteenthcentury Egyptian courts, Ibrahim traces the internal logic of pragmatic eclecticismunder the Ottomans. An array of archival sources documents the manner in which Egyptian society’s subaltern classes navigated Sunni legal pluralism as a tool to avoid more austere legal doctrines. The ensuing portrait challenges the assumption made by many modern historians that the utilitarian approaches adopted by nineteenth- and twentieth-century Muslim reformers constituted a clear rupture with early Islamic legal history. In contrast, many of the legal strategies exercised in Egypt’s partial codification of family law in the twentieth century were rooted in premodern Islamic jurisprudence.

Why is the 1798 Napoleonic invasion of Egypt routinely accepted as a watershed moment between premodern and modern in general histories on the Middle East? Although decades of scholarship, most-notably Edward Said's Orientalism, have critiqued traditional binaries of developed and undeveloped in Arab studies, the narrative of 1798 symbolizing the coming of the modern west to the rescue of the static east endures. Peter Gran's The Persistence of Orientalism is the first book to take stock of this dominant paradigm, interrogating its origins and the ways in which scholarship is produced to perpetuate it. Gran surveys the history of American studies of Modern Egypt, examining three central issues: the periodization of modern professional knowledge in the US in the 1890s, the contemporary identity of orientalism and its critique, and the close connection between Oriental Despotism and the dominant formulation of American identity found in American Studies and in American life. Reinvigorating the conversation on the historiography of modern Egypt, this volume will influence a new generation of scholars studying the Middle East and beyond.

Why is the 1798 Napoleonic invasion of Egypt routinely accepted as a watershed moment between premodern and modern in general histories on the Middle East? Although decades of scholarship, most-notably Edward Said's Orientalism, have critiqued traditional binaries of developed and undeveloped in Arab studies, the narrative of 1798 symbolizing the coming of the modern west to the rescue of the static east endures. Peter Gran's The Persistence of Orientalism is the first book to take stock of this dominant paradigm, interrogating its origins and the ways in which scholarship is produced to perpetuate it. Gran surveys the history of American studies of Modern Egypt, examining three central issues: the periodization of modern professional knowledge in the US in the 1890s, the contemporary identity of orientalism and its critique, and the close connection between Oriental Despotism and the dominant formulation of American identity found in American Studies and in American life. Reinvigorating the conversation on the historiography of modern Egypt, this volume will influence a new generation of scholars studying the Middle East and beyond.

In Literary Optics, Maha AbdelMegeed offers a compelling and far-reaching alternative to the traditional mode of analyzing Arabic literature through an encounter between Arabic narrative forms and European ones. Drawing upon close engagements with the works of canonical authors from the period, including Hassan Husni al-Tuwayrani, Muhammad al-Muwaylihi, Ali Mubarak, Francis Marrash, and ‘Abdallah al-Nadim, AbdelMegeed addresses not where these works emanate from but rather how and why they were drawn together to form a canon. In doing so, she rejects the expectation that these texts, through the trope of encounter, hold the explanatory key to modern Arabic literature. In this reformulation of Arabic literary history, AbdelMegeed argues that the canon is forged through an urgency to define a new form of political sovereignty and to make history visible. In doing so, she explores three pivotal concepts: the spectral (khayal), the trace (athar) and the collective (alnas). By examining the texts through these concepts, Literary Optics provides a remarkable intellectual history that delves into the aesthetic, philosophical, and political stakes of nineteenth-century Arabic literature.

In Literary Optics, Maha AbdelMegeed offers a compelling and far-reaching alternative to the traditional mode of analyzing Arabic literature through an encounter between Arabic narrative forms and European ones. Drawing upon close engagements with the works of canonical authors from the period, including Hassan Husni al-Tuwayrani, Muhammad al-Muwaylihi, Ali Mubarak, Francis Marrash, and ‘Abdallah al-Nadim, AbdelMegeed addresses not where these works emanate from but rather how and why they were drawn together to form a canon. In doing so, she rejects the expectation that these texts, through the trope of encounter, hold the explanatory key to modern Arabic literature. In this reformulation of Arabic literary history, AbdelMegeed argues that the canon is forged through an urgency to define a new form of political sovereignty and to make history visible. In doing so, she explores three pivotal concepts: the spectral (khayal), the trace (athar) and the collective (alnas). By examining the texts through these concepts, Literary Optics provides a remarkable intellectual history that delves into the aesthetic, philosophical, and political stakes of nineteenth-century Arabic literature.