Muslims in Global Societies Series – serie

Contemporary accounts of Malay culture that focus on shamanism, dance, medicine and performance reveal only a partial view of Malay mysticism. However, given knowledge of the Malay martial art (silat) a more comprehensive understanding of Malay mysticism, religion, sorcery and magic becomes possible. Recognizing the silat master's (guru silat) role in Malay mysticism recon? gures the social anth- pology of Malay religion, sorcery and magic. Hence this account explores Malay mysticism, shamanism and sorcery from the perspective of silat, which may be considered as a kind of embodied war magic or warrior religion. Shadows of the Prophet: Martial Arts and Su Mysticism is based upon my d- toral dissertation (Farrer 2006b). Part I of the book, re ections, outlines the meth- ological and theoretical base of the research. Chapter 1 outlines the ? eldwork method of performance ethnography used to investigate a transnational silat organization called Seni Silat Haqq Melayu. This group are an offshoot of the Islamic Haqqani- Naqshbandi Su? Order headed internationally by Shaykh Nazim, and led in Sou- east Asia by a Malay Prince; H. R. H. Shaykh Raja Ashman.Readers who prefer to delve directly into the ethnographic materials may skip Chapter 2, which contains an extensive academic literature review of anthropological theories of art, embo- ment, magic, and performance read alongside Malay animism, shamanism, ritual and theatre.

This open access book addresses, for the first time, Islamic social work as an emerging concept at the interface of Islamic thought and social sciences. Applying a multidisciplinary approach it explores, on the one hand, the discourse that provides religious legitimisation to social work activities and, on the other hand, case studies of practical fields of Islamic social work including educational programmes, family counselling, and resettlement of prisoners. Although in many cases, these activities are oriented towards Muslim clients, more often than not they go beyond the boundaries of Muslim communities to benefit society as a whole. Muslim actors are also starting to professionalise their services and to negotiate the ways in which they can become fully recognised service-providers within the welfare state. At a more general level, the volume also shows that in contrast to the widespread processes of secularisation of social work and its separation from religious communities, newtypes of activities are now emerging, which bring back to the public arena both an increased sensitivity to the religious identities of the beneficiaries and the religious motivations of the benefactors. The edited volume will be of interest to researchers in Islamic Studies, Social and Political Sciences, Social Work, and Religious Studies.This is an open access book.

This open access book addresses, for the first time, Islamic social work as an emerging concept at the interface of Islamic thought and social sciences. Applying a multidisciplinary approach it explores, on the one hand, the discourse that provides religious legitimisation to social work activities and, on the other hand, case studies of practical fields of Islamic social work including educational programmes, family counselling, and resettlement of prisoners. Although in many cases, these activities are oriented towards Muslim clients, more often than not they go beyond the boundaries of Muslim communities to benefit society as a whole. Muslim actors are also starting to professionalise their services and to negotiate the ways in which they can become fully recognised service-providers within the welfare state. At a more general level, the volume also shows that in contrast to the widespread processes of secularisation of social work and its separation from religious communities, newtypes of activities are now emerging, which bring back to the public arena both an increased sensitivity to the religious identities of the beneficiaries and the religious motivations of the benefactors. The edited volume will be of interest to researchers in Islamic Studies, Social and Political Sciences, Social Work, and Religious Studies.This is an open access book.

This book acknowledges and discusses the now politically infamous aspects of an American Muslim woman’s life such as Islamophobia and hijab, but it more importantly examines how women actually deal with these obstacles, intentionally shifting the lens to capture a more holistic, nuanced understanding of their human experiences.  This text is based on a three-year-long qualitative interdisciplinary cultural and developmental psychology and gender systems study.  It uniquely organizes risks, protective factors, and coping mechanisms according to developmental life stages, from teenage to adulthood. Results show how second-generation Muslim American women’s identities develop during adolescence (11-18), emerging adulthood (19-29), and adulthood (30-39) within multiple socio-cultural contexts.Discussions regarding Muslim Americans often erroneously equate “Muslim” with “Arab” or “Middle Eastern.” By focusing on South Asian Muslim Americans, this work bluntly discusses the overlaps of South Asian culture with Islam, an important contribution to the field since the majority of immigrant Muslims in America are of South Asian descent. This study adds nuance and detail to American Muslim girls’ and women’s experiences while fighting misinformation and stereotypes. It is a significant contribution to anthropological developmental psychology and cultural psychology. The focus on a historically academically marginalized population is beneficial to students, researchers, and professionals in the field.

This book acknowledges and discusses the now politically infamous aspects of an American Muslim woman’s life such as Islamophobia and hijab, but it more importantly examines how women actually deal with these obstacles, intentionally shifting the lens to capture a more holistic, nuanced understanding of their human experiences.  This text is based on a three-year-long qualitative interdisciplinary cultural and developmental psychology and gender systems study.  It uniquely organizes risks, protective factors, and coping mechanisms according to developmental life stages, from teenage to adulthood. Results show how second-generation Muslim American women’s identities develop during adolescence (11-18), emerging adulthood (19-29), and adulthood (30-39) within multiple socio-cultural contexts.Discussions regarding Muslim Americans often erroneously equate “Muslim” with “Arab” or “Middle Eastern.” By focusing on South Asian Muslim Americans, this work bluntly discusses the overlaps of South Asian culture with Islam, an important contribution to the field since the majority of immigrant Muslims in America are of South Asian descent. This study adds nuance and detail to American Muslim girls’ and women’s experiences while fighting misinformation and stereotypes. It is a significant contribution to anthropological developmental psychology and cultural psychology. The focus on a historically academically marginalized population is beneficial to students, researchers, and professionals in the field.

This book tells the story of the Lebanese Shi’a and their development from a marginalized, discriminated minority to a highly politicized community that has given birth to Hezbollah, one of the most powerful paramilitary forces in the contemporary Middle East. It explores the Arab-Israeli conflict through the lens of Shi’a intellectuals and scholars from South Lebanon, and chronologically reflects on trending perceptions of Palestine, the Zionist movement, and the Jewish community in Lebanon.The monograph illustrates how Zionism and the establishment of Israel played a decisive role in the intellectual revival of early Muslim perceptions of Jews. It demonstrates how political conflicts after 1948 have impacted the work of scholars such as Musa as-Sadr and Muhammad Hussein Fadlallah, and have triggered the formation of social and Islamist movements. It also shows how Hezbollah’s leaders have used religious sources and Western anti-Jewish narratives to construct a deep-rooted ideology to support their struggle for South Lebanon and Palestine. The combination of social needs, religious beliefs and political interests forms the core of the analysis. This text appeals to students and researchers working within the convergence of politics and Middle Eastern religions.

This book tells the story of the Lebanese Shi’a and their development from a marginalized, discriminated minority to a highly politicized community that has given birth to Hezbollah, one of the most powerful paramilitary forces in the contemporary Middle East. It explores the Arab-Israeli conflict through the lens of Shi’a intellectuals and scholars from South Lebanon, and chronologically reflects on trending perceptions of Palestine, the Zionist movement, and the Jewish community in Lebanon.The monograph illustrates how Zionism and the establishment of Israel played a decisive role in the intellectual revival of early Muslim perceptions of Jews. It demonstrates how political conflicts after 1948 have impacted the work of scholars such as Musa as-Sadr and Muhammad Hussein Fadlallah, and have triggered the formation of social and Islamist movements. It also shows how Hezbollah’s leaders have used religious sources and Western anti-Jewish narratives to construct a deep-rooted ideology to support their struggle for South Lebanon and Palestine. The combination of social needs, religious beliefs and political interests forms the core of the analysis. This text appeals to students and researchers working within the convergence of politics and Middle Eastern religions.

This groundbreaking book is the first to present a definition of Islamic Mindfulness, exploring how its core principles—such as present-moment awareness, acceptance, and judgment—are deeply rooted in Islamic teachings- as outlined in the Quran. It delves into key Islamic mindfulness concepts like Tawhid (Oneness of God), self-awareness, and human purpose presented as Khalifa (steward), illustrating how these ideas directly inform the practical techniques of Islamic mindfulness, which include, contemplation, Prayer (Ṣalāh), Qur’anic Recitation, and Remembrance (Dhikr).The book also highlights how Islamic mindfulness integrates spiritual virtues and ethical principles—such as patience, gratitude, and God-consciousness (taqwā)—in a way that fosters moral and spiritual growth, emphasising the holistic approach of Islamic mindfulness to wellbeing that integrates both the psychological and spiritual aspects of the human.By blending theory with practical application this book offers a unique framework for integrating Islamic principles into modern wellbeing and mindfulness practices, making it Ideal for researchers, healthcare professionals, community leaders, and policymakers, it offers a fresh perspective on how mindfulness can be understood, practiced, and enriched within the context of Islam—bridging Islamic spirituality with wellbeing in a transformative way.

This groundbreaking book is the first to present a definition of Islamic Mindfulness, exploring how its core principles—such as present-moment awareness, acceptance, and judgment—are deeply rooted in Islamic teachings- as outlined in the Quran. It delves into key Islamic mindfulness concepts like Tawhid (Oneness of God), self-awareness, and human purpose presented as Khalifa (steward), illustrating how these ideas directly inform the practical techniques of Islamic mindfulness, which include, contemplation, Prayer (Ṣalāh), Qur’anic Recitation, and Remembrance (Dhikr).The book also highlights how Islamic mindfulness integrates spiritual virtues and ethical principles—such as patience, gratitude, and God-consciousness (taqwā)—in a way that fosters moral and spiritual growth, emphasising the holistic approach of Islamic mindfulness to wellbeing that integrates both the psychological and spiritual aspects of the human.By blending theory with practical application this book offers a unique framework for integrating Islamic principles into modern wellbeing and mindfulness practices, making it Ideal for researchers, healthcare professionals, community leaders, and policymakers, it offers a fresh perspective on how mindfulness can be understood, practiced, and enriched within the context of Islam—bridging Islamic spirituality with wellbeing in a transformative way.

This book investigates the role of the Qur’an in the everyday lives of young Shia Muslims in Finland. Adopting a cultural psychological perspective on Islamic scripture, the book approaches the Qur’an as a symbolic resource that young Muslims can draw on to find guidance and support, to reflect on the meaning and purpose in their lives, or to experience community with other believers. The book emphasizes the variety of ways in which young Shia Muslims relate to the scripture, bringing to life the various ways in which young Shia Muslims grapple with a text that is difficult to understand and try to construct a meaning that makes it relevant in the context of contemporary Finland. This book provides a novel approach to the religious lives of a little-known religious minority. In addition, it brings together fields that have so far been largely separate, in particular cultural psychology and Islamic studies. As such, the book provides a valuable resource to scholars interested in lived religion, religious minorities, Islam in Europe, sacred texts, as well as culture and human mind.

This book examines matters of religious freedom in Europe, considers the work of the European Court of Human Rights in this area, explores issues of multiculturalism and secularism in France, of women in Islam, and of Muslims in the West. The work presents legal analysis and ethnographic fieldwork, focusing on concepts such as laïcité, submission, equality and the role of the state in public education, amongst others. Through this book, the reader can visit inside a French public school located in a low-income neighborhood just south of Paris and learn about the complex dynamics that led up to the passing of the 2004 law banning Muslim headscarves. The chapters bring to light the actors and cultures within the school that set the stage for the passing of the law and the political philosophy that supports it. School culture and philosophy are compared and contrasted to the thoughts and opinions of the teachers, administrators and students to gage how religious freedom and identity are understood. The book goes on to explore the issue of religious freedom at the European Court of Human Rights. The author argues that the right to religious freedom has been too narrowly understood and is being fenced in by static visions of Islam. This jeopardizes the idea of religious freedom more broadly. By becoming entangled with regional and domestic politics, the Court is neglecting important nuances and is jeopardizing secularism, pluralism and democracy. This is a highly readable and accessible book that will appeal to students and scholars of law, anthropology, religious studies and philosophy of religion.内容紹介この本はヨーロッパにおける宗教の自由に関する問題を考察したもので、欧州人権裁判所のそれに関する取り組みと、フランスにおける多文化主義、世俗主義、イスラム女性、西洋におけるイスラム教の問題について調査している。その成果として、法的分析、例えば政教分離などの概念に注目した民俗学的実地調査、提案、とりわけ公教育における国家の公平性と役割に注目し、それを示している。この本を通して、読者はフランスのパリ南部の低所得地域にある公立学校の内部事情を知ることができる。そしてイスラム教徒が頭にスカーフをかぶることを禁じた2004年制定の法律が可決されるに至った複雑な作用について学ぶことができる。各章では、法案成立のお膳立てをしてきた学校関係者とその文化、そしてそれを支えた政治哲学について明らかにしている。宗教の自由と独自性が人々にどのくらい理解されているかを計るために、学校文化と哲学を、教員や管理職、学生の考えや意見と比較対比している。この本ではさらに欧州人権裁判所における宗教の自由に関する問題を探求している。宗教の自由に関する権利は十分に理解されておらず、人々はイスラム教についての固定的な見方から抜け出せないため、それが宗教の自由という考えを露骨に危険にさらしている。そして、宗教と国内政治のもつれによって、裁判所は微妙だが重要な差違を軽視し、それにより、世俗主義、多元主義、民主主義が危険にさらされていると著者は述べている。この本は大変読みやすくわかりやすいため、法律、人類学、宗教学、宗教哲学を学ぶ学生や研究者にお勧めしたい本である。

This book examines matters of religious freedom in Europe, considers the work of the European Court of Human Rights in this area, explores issues of multiculturalism and secularism in France, of women in Islam, and of Muslims in the West. The work presents legal analysis and ethnographic fieldwork, focusing on concepts such as laïcité, submission, equality and the role of the state in public education, amongst others. Through this book, the reader can visit inside a French public school located in a low-income neighborhood just south of Paris and learn about the complex dynamics that led up to the passing of the 2004 law banning Muslim headscarves. The chapters bring to light the actors and cultures within the school that set the stage for the passing of the law and the political philosophy that supports it. School culture and philosophy are compared and contrasted to the thoughts and opinions of the teachers, administrators and students to gage how religious freedom and identity are understood. The book goes on to explore the issue of religious freedom at the European Court of Human Rights. The author argues that the right to religious freedom has been too narrowly understood and is being fenced in by static visions of Islam. This jeopardizes the idea of religious freedom more broadly. By becoming entangled with regional and domestic politics, the Court is neglecting important nuances and is jeopardizing secularism, pluralism and democracy. This is a highly readable and accessible book that will appeal to students and scholars of law, anthropology, religious studies and philosophy of religion.内容紹介この本はヨーロッパにおける宗教の自由に関する問題を考察したもので、欧州人権裁判所のそれに関する取り組みと、フランスにおける多文化主義、世俗主義、イスラム女性、西洋におけるイスラム教の問題について調査している。その成果として、法的分析、例えば政教分離などの概念に注目した民俗学的実地調査、提案、とりわけ公教育における国家の公平性と役割に注目し、それを示している。この本を通して、読者はフランスのパリ南部の低所得地域にある公立学校の内部事情を知ることができる。そしてイスラム教徒が頭にスカーフをかぶることを禁じた2004年制定の法律が可決されるに至った複雑な作用について学ぶことができる。各章では、法案成立のお膳立てをしてきた学校関係者とその文化、そしてそれを支えた政治哲学について明らかにしている。宗教の自由と独自性が人々にどのくらい理解されているかを計るために、学校文化と哲学を、教員や管理職、学生の考えや意見と比較対比している。この本ではさらに欧州人権裁判所における宗教の自由に関する問題を探求している。宗教の自由に関する権利は十分に理解されておらず、人々はイスラム教についての固定的な見方から抜け出せないため、それが宗教の自由という考えを露骨に危険にさらしている。そして、宗教と国内政治のもつれによって、裁判所は微妙だが重要な差違を軽視し、それにより、世俗主義、多元主義、民主主義が危険にさらされていると著者は述べている。この本は大変読みやすくわかりやすいため、法律、人類学、宗教学、宗教哲学を学ぶ学生や研究者にお勧めしたい本である。

Scholars from various disciplines worked together to present the first interdisciplinary book to address the issue of Islam, secularism and globalization. The book has a clear structure which represents its interdisciplinary approach: the first section addresses the philosophical and historical discussion about Islam and secularism; the second section discusses the topic from an ethnographical and social anthropological viewpoint; and the final section addresses Islam, secularism and globalization from a political viewpoint. This unique collection not only offers innovative research and new material, it also provides empirical examples and theoretical debates, and could therefore also be used as a textbook for courses on Islam, globalization, anthropology, politics, sociology and law.

Mark R. Woodward’s Islam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta (1989) was one of the most important work on Indonesian Islam of the era. This new volume, Java, Indonesia, and Islam, builds on the earlier study, but also goes beyond it in important ways. Written on the basis of Woodward’s thirty years of research on Javanese Islam in a Yogyakarta (south-central Java) setting, the book presents a much-needed collection of essays concerning Javanese Islamic texts, ritual, sacred space, situated in Javanese and Indonesian political contexts.With a number of entirely new essays as well as significantly revised versions of essays this book is a valuable contribution to the academic community by an eminent anthropologist and key authority on Islamic religion and culture in Java.

This volume provides an ethnographic description of Muslim merit-making rhetoric, rituals and rationales in Thailand’s Malay far-south. This study is situated in Cabetigo, one of Pattani’s oldest and most important Malay communities that has been subjected to a range of Thai and Islamic influences over the last hundred years. The volume describes religious rhetoric related to merit-making being conducted in both Thai and Malay, that the spiritual currency of merit is generated through the performance of locally occurring Malay adat, and globally normative amal 'ibadat.  Concerning the rationale for merit-making, merit-makers are motivated by both a desire to ensure their own comfort in the grave and personal vindication at judgment, as well as to transfer merit for those already in the grave, who are known to the merit-maker. While the rhetoric elements of Muslim merit-making reveal Thai influence, its ritual elements confirm the local impact of reformist activism.

Scholars from various disciplines worked together to present the first interdisciplinary book to address the issue of Islam, secularism and globalization. The book has a clear structure which represents its interdisciplinary approach: the first section addresses the philosophical and historical discussion about Islam and secularism; the second section discusses the topic from an ethnographical and social anthropological viewpoint; and the final section addresses Islam, secularism and globalization from a political viewpoint. This unique collection not only offers innovative research and new material, it also provides empirical examples and theoretical debates, and could therefore also be used as a textbook for courses on Islam, globalization, anthropology, politics, sociology and law.

Mark R. Woodward’s Islam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta (1989) was one of the most important work on Indonesian Islam of the era. This new volume, Java, Indonesia, and Islam, builds on the earlier study, but also goes beyond it in important ways. Written on the basis of Woodward’s thirty years of research on Javanese Islam in a Yogyakarta (south-central Java) setting, the book presents a much-needed collection of essays concerning Javanese Islamic texts, ritual, sacred space, situated in Javanese and Indonesian political contexts.With a number of entirely new essays as well as significantly revised versions of essays this book is a valuable contribution to the academic community by an eminent anthropologist and key authority on Islamic religion and culture in Java.

Contemporary accounts of Malay culture that focus on shamanism, dance, medicine and performance reveal only a partial view of Malay mysticism. However, given knowledge of the Malay martial art (silat) a more comprehensive understanding of Malay mysticism, religion, sorcery and magic becomes possible. Recognizing the silat master's (guru silat) role in Malay mysticism recon? gures the social anth- pology of Malay religion, sorcery and magic. Hence this account explores Malay mysticism, shamanism and sorcery from the perspective of silat, which may be considered as a kind of embodied war magic or warrior religion. Shadows of the Prophet: Martial Arts and Su Mysticism is based upon my d- toral dissertation (Farrer 2006b). Part I of the book, re ections, outlines the meth- ological and theoretical base of the research. Chapter 1 outlines the ? eldwork method of performance ethnography used to investigate a transnational silat organization called Seni Silat Haqq Melayu. This group are an offshoot of the Islamic Haqqani- Naqshbandi Su? Order headed internationally by Shaykh Nazim, and led in Sou- east Asia by a Malay Prince; H. R. H. Shaykh Raja Ashman.Readers who prefer to delve directly into the ethnographic materials may skip Chapter 2, which contains an extensive academic literature review of anthropological theories of art, embo- ment, magic, and performance read alongside Malay animism, shamanism, ritual and theatre.

This collection of arresting and innovative chapters applies the techniques of anthropology in analyzing the role played by Islam in the social lives of the world’s Muslims. The volume begins with an introduction that sets out a powerful case for a fresh approach to this kind of research, exhorting anthropologists to pause and reflect on when Islam is, and is not, a central feature of their informants’ life-worlds and identities. The chapters that follow are written by scholars with long-term, specialist research experience in Muslim societies ranging from Kenya to Pakistan and from Yemen to China: thus they explore and compare Islam’s social significance in a variety of settings that are not confined to the Middle East or South Asia alone. The authors assess how helpful current anthropological research is in shedding light on Islam’s relationship to contemporary societies. Collectively, the contributors deploy both theoretical and ethnographic analysis of key developments in the anthropology of Islam over the last 30 years, even as they extrapolate their findings to address wider debates over the anthropology of world religions more generally. Crucially, they also tackle the thorny question of how, in the current political context, anthropologists might continue conducting sensitive and nuanced work with Muslim communities. Finally, an afterword by a scholar of Christianity explores the conceptual parallels between the book’s key themes and the anthropology of world religions in a broader context. This volume has key contemporary relevance: for example, its conclusions on the fluidity of people’s relations with Islam will provide an important counterpoint to many commonly held assumptions about the incontestability of Islam in the public sphere.

The way people think about the Holocaust is changing. The particular nature of the transformation depends on people’s historical perspectives and how they position themselves and their nation or community vis-à-vis the tragedy. Understandably, European Muslims perceive the Holocaust as less central to their history than do other Europeans. Yet while the acknowledgement and commemoration of the horrors of the Holocaust are increasingly important in Europe, Holocaust denial and biased views on the Holocaust are widespread in European Muslims’ countries of origin.In this book, a number of distinguished scholars and educators of various backgrounds discuss views of the Holocaust. Problematic views are often influenced by a persistent attitude of Holocaust denial which is derived, in part, from discourses in the Muslim communities in their countries of origin. The essays collected here explore the backgrounds of these perceptions and highlight positive approaches and developments. Many of the contributions were written by people working in the field and reflecting on their experiences. This collection also reveals that problematic views of the Holocaust are not limited to Muslim communities.

This volume deals with the so-called new Information and Communication Technologies (ICT) and their interrelationship with Muslims and the interpretation of Islam. This volume taps into what has been labelled Media Studies 2.0, which has been characterized by an intensified focus on everyday meanings and ‘lay’ users – in contrast to earlier emphases on experts or self-acclaimed experts. This lay adoption of ICT and the subsequent digital ‘literacy’ is not least noticeable among Muslim communities. According to some global estimates, one in ten internet users is a Muslim. This volume offers an ethnography of ICT in Muslim communities.The contributors to this volume also demonstrate a new kind of moderation with regard to more sweeping and avant-gardistic claims, which have characterized the study of ICT previously. This moderation has been combined with a keen attention to the empirical material but also deliberations on new quantitative and qualitative approaches to ICT, Muslims and Islam, for instance the digital challenges and changes wrought on the Qur’an, Islam’s sacred scripture. As such this volume will also be relevant for people interested in the study of ICT and the blooming field of digital humanities.Scholars of Islam and the Islamic world have always be engaged and entangled in their object of study. The developments within ICT have also affected how scholars take part in and influence public Islamic and academic discussions. This complicated issue provides basis for a number of meta-reflexive studies in this volume.It will be essential for students and scholars within Islamic studies but will also be of interest for anthropologists, sociologists and others with a humanistic interest in ICT, religion and Islam.

This volume provides an ethnographic description of Muslim merit-making rhetoric, rituals and rationales in Thailand’s Malay far-south. This study is situated in Cabetigo, one of Pattani’s oldest and most important Malay communities that has been subjected to a range of Thai and Islamic influences over the last hundred years. The volume describes religious rhetoric related to merit-making being conducted in both Thai and Malay, that the spiritual currency of merit is generated through the performance of locally occurring Malay adat, and globally normative amal 'ibadat.  Concerning the rationale for merit-making, merit-makers are motivated by both a desire to ensure their own comfort in the grave and personal vindication at judgment, as well as to transfer merit for those already in the grave, who are known to the merit-maker. While the rhetoric elements of Muslim merit-making reveal Thai influence, its ritual elements confirm the local impact of reformist activism.

This collection of arresting and innovative chapters applies the techniques of anthropology in analyzing the role played by Islam in the social lives of the world’s Muslims. The volume begins with an introduction that sets out a powerful case for a fresh approach to this kind of research, exhorting anthropologists to pause and reflect on when Islam is, and is not, a central feature of their informants’ life-worlds and identities. The chapters that follow are written by scholars with long-term, specialist research experience in Muslim societies ranging from Kenya to Pakistan and from Yemen to China: thus they explore and compare Islam’s social significance in a variety of settings that are not confined to the Middle East or South Asia alone. The authors assess how helpful current anthropological research is in shedding light on Islam’s relationship to contemporary societies. Collectively, the contributors deploy both theoretical and ethnographic analysis of key developments in the anthropology of Islam over the last 30 years, even as they extrapolate their findings to address wider debates over the anthropology of world religions more generally. Crucially, they also tackle the thorny question of how, in the current political context, anthropologists might continue conducting sensitive and nuanced work with Muslim communities. Finally, an afterword by a scholar of Christianity explores the conceptual parallels between the book’s key themes and the anthropology of world religions in a broader context. This volume has key contemporary relevance: for example, its conclusions on the fluidity of people’s relations with Islam will provide an important counterpoint to many commonly held assumptions about the incontestability of Islam in the public sphere.

The way people think about the Holocaust is changing. The particular nature of the transformation depends on people’s historical perspectives and how they position themselves and their nation or community vis-à-vis the tragedy. Understandably, European Muslims perceive the Holocaust as less central to their history than do other Europeans. Yet while the acknowledgement and commemoration of the horrors of the Holocaust are increasingly important in Europe, Holocaust denial and biased views on the Holocaust are widespread in European Muslims’ countries of origin.In this book, a number of distinguished scholars and educators of various backgrounds discuss views of the Holocaust. Problematic views are often influenced by a persistent attitude of Holocaust denial which is derived, in part, from discourses in the Muslim communities in their countries of origin. The essays collected here explore the backgrounds of these perceptions and highlight positive approaches and developments. Many of the contributions were written by people working in the field and reflecting on their experiences. This collection also reveals that problematic views of the Holocaust are not limited to Muslim communities.