By Magnus Marsden, Konstantinos Retsikas
This choice of arresting and leading edge chapters applies the strategies of anthropology in examining the function performed through Islam within the social lives of the world’s Muslims. the quantity starts with an creation that units out a strong case for a clean method of this sort of study, exhorting anthropologists to pause and give some thought to while Islam is, and isn't, a principal function in their informants’ life-worlds and identities. The chapters that stick with are written via students with long term, expert examine event in Muslim societies starting from Kenya to Pakistan and from Yemen to China: hence they discover and examine Islam’s social importance in various settings that aren't restrained to the center East or South Asia on my own. The authors examine how beneficial present anthropological study is in laying off mild on Islam’s dating to modern societies. jointly, the members install either theoretical and ethnographic research of key advancements within the anthropology of Islam during the last 30 years, while they extrapolate their findings to deal with wider debates over the anthropology of global religions extra normally. Crucially, additionally they take on the thorny query of ways, within the present political context, anthropologists may perhaps proceed undertaking delicate and nuanced paintings with Muslim groups. eventually, an afterword via a pupil of Christianity explores the conceptual parallels among the book’s key subject matters and the anthropology of worldwide religions in a broader context. This quantity has key modern relevance: for instance, its conclusions at the fluidity of people’s family members with Islam will offer an immense counterpoint to many more often than not held assumptions in regards to the incontestability of Islam within the public sphere.
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Extra resources for Articulating Islam: Anthropological Approaches to Muslim Worlds
S. Hogendorn. 1990. Revoluntionary Mahdism and resistance to colonial relue in the Sokoto Caliphate, 1905–61. The Journal of African History 31(2): 217–244. Lydon, Chislaine. 2009. On Trans-Saharan Trails: Islamic Law, Trade Networks, and CrossCultural Exchange in Nineteenth-Century Western Africa. Cambridge: Cambridge University Press. Mahmood, Saba. 2004. Politics of piety: The Islamic revival and the feminist subject. Princeton: Princeton University Press. Mahmood, Saba. 2006. Secularism, hermeneutics, and the empire: The politics of Islamic reformation.
Although, throughout the Central Sahara, there seems to be general agreement on this overall scheme, the actual details of how exactly people and groups fit into it are hotly disputed. Attempts to pin down this implied ‘universal order’ and to fix it once and for all in writing are perceived as scandalous, and may cause public outrage; yet no claims are made that reject the validity of the scheme itself. And indeed, it proves to be remarkably resilient until today: with the advent of nation-states and the ongoing redefinition of Islamic legitimacy in terms generally glossed as ‘reformist’, alternative forms of social and moral ordering have made their appearance in the area, at times with great force.
G. Muzı¯l al-Khafa¯, manuscript communicated to me by the Bakraoui family in Tamantit). Again, much of this is about public recognition, or as Dakhlia (1988: 754) put it: sharifian genealogies can only provide an ‘increase in legitimacy’, not legitimacy in itself (see also Touati 1992: 20). 8 Manuscript no. 2407/97 of the de Gironcourt Collection, held at the Institut de France in Paris. Shaykh Ba¯y was a Kunta scholar settled among the Tuareg Ifoghas in the za¯wiya Te´le´ya near Kidal. His influence extended throughout what is today northeast Mali, northwest Niger, and southern Algeria, especially the Hoggar mountains (see Marty 1920: 119–37, de Gironcourt 1920: 147–9, and the collection of documents kept in the Malian National Archives in Bamako (ANM), Fonds anciens, box 1D305).