WOMEN Politics of Piety: The Islamic Revival and the Feminist Subject, by Saba Mahmood Princeton, NJ and Oxford, UK: Princeton University Press, 2004 xvi + 199 pages Gloss, to p 203 Refs to p 223 Index to p 233 $55 cloth; $1795 paper This book explores "the conceptual challenges that women's involvement in the Islamist movement poses to feminist theory in particular and to secular-liberal thought in general through an ethnographic account of the urban women's mosque movement that is part of the Islamic Revival in Cairo, Egypt" (p 2) However, Saba Mahmood promises more than an ethnography based on two years of fieldwork (1995-1997) She embarks on an intellectual journey of selfreflection in which she has come "to believe that a certain amount of self-scrutiny and skepticism is essential regarding the certainty of my own political commitments, when trying to understand the lives of others who do not necessarily share these commitments" (p xi) By refusing to take her own political stance as the necessary lens through which the analysis proceeds, the author opens up the possibility that "my analysis may come to complicate the vision of human flourishing that I hold most dear and which has provided the bedrock of my personal existence" (p xii) It is necessary, the author cautions as she embarks upon her inquiry, not to assume that the political position we uphold will necessarily be vindicated or provide the ground for our theoretical analysis As readers, we are invited to join her in "parochializing our assumptions, about the constitutive relationship between action and embodiment, resistance and agency, self and authority - that inform most feminist judgments from across a broad range of the political spectrum about non-liberal movements such as the women's mosque movement" (p 38) It is within that spirit that I have critiqued this book The five chapters are a running argument with and against key analytic concepts in liberal thought as these concepts have come to inform various strands of feminist theory through which non-liberal movements, such as the women's mosque movement, are analyzed Through each chapter Mahmood makes her ethnographic talk back to the normative liberal assumptions about human nature against which such a movement is held accountable "The Subject of Freedom" illustrates the different ways in which the activism of the mosque movement challenges the liberal conception of politics Mahmood analyzes the conception of self, moral agency, and politics that undergird the practices of this non-liberal movement in order to come to an understanding of the historical projects that animate it The pious subjects of the mosque movement occupy an uncomfortable place in feminist scholarship because they pursue practices and ideals embedded in a tradition that has historically accorded women a subordinate status "Topography of the Piety Movement" provides a brief sketch of the historical development against which the contemporary mosque movement has emerged and critically engages with themes within scholarship of Islamic modernism regarding such movements We sense the broad-based character of the women's mosque movement through the author's description and analysis of three of six mosques where she concentrated her fieldwork Despite the differences among the mosque groups - ranging from the poorest to the upper-middle income neighborhoods of Cairo - they all shared a concern for the increased secularization of Egyptian society and illustrate the increasing respect accorded to the da 'iya preacher/religious teacher (who undertakes da'waliterally call, summons or appeal that in the 20th century came to be associated with proselytization activity) "Women and the Da'wa" (pp 64-72) is particularly insightful, as the author juxtaposes the emergence of secular liberalism with the da'wa movement and concludes that "the modernist project of the regulation of religious sensibilities, undertaken by a range of postcolonial states (and not simply Muslim states), has elicited in its wake a variety of resistances, responses and challenges …

Politics of Piety: The Islamic Revival and the Feminist Subject

In the last two decades one of the key questions that has occupied many feminist theorists is how should issues of historical and cultural specificity inform both the analytics and politics of any feminist project. Although this questioning has resulted in serious attempts at integrating issues of sexual, racial, class, and national difference within feminist theory, questions of religious difference have remained relatively unexplored in this scholarship. The vexed relationship between feminism and religious traditions is perhaps most manifest in discussions on Islam. This is due in part to the historically contentious relationship that Islamic societies have had with what has come to be called "the West," but in part to the challenges contemporary Islamic movements pose to secular-liberal politics of which feminism has been an integral (if critical) part. In particular, women's active support for a movement that seems to be inimical to their own interests and agendas, at a historical moment when more emancipatory possibilities would appear to be available to women, raises fresh dilemmas for feminists.' In this essay, I will probe some of the conceptual challenges that women's participation in the Islamic movement poses to feminist theorists and gender analysts through an ethnographic account of an urban women's mosque movement that is part of the larger Islamic revival in Cairo, Egypt. In this movement women from a variety of socioeconomic backgrounds provide lessons to each other that focus on the teaching and studying of Islamic scriptures, social practices, and forms of bodily comportment considered germane to the cultivation of the ideal virtuous self.2 Even though Egyptian Muslim women have always had some measure of informal training in piety, the mosque movement represents an unprecedented engagement with scholarly materials and theological reasoning that had to date been the purview of learned men. Movements such as this one, if they do not provoke a yawning boredom among secular intellectuals, certainly conjure up a whole host of uneasy associations such as fundamentalism, the subjugation of women, social conservatism, reactionary atavism,

https://org.uib.no/smi/seminars/newsletter/Pensum/Mahmood,%20Saba.pdf

Feminist Theory, Embodiment, and the Docile Agent: Some Reflections on the Egyptian Islamic Revival

Preface Acknowledgements Notes on Contributors Introduction Theory, Interdisciplinarity and Critical Discourse Analysis G.Weiss & R.Wodak PART 1: CRITICAL - CRITICAL - CRITICAL Critical Discourse Analysis and the Rhetoric of Critique M.Billig Critical Discourse Analysis and the Development of New Science C.A.M.Gouveia Reflexivity and the Doubles of Modern Man: The Discursive Construction of Anthropological Subject Positions M.W.Jorgensen PART 2: DEBATING AND PRACTISING INTERDISCIPLINARITY The Discourse-Knowledge Interface T.A.van Dijk Critical Discourse Analysis and Evaluative Meaning Interdisciplinarity as a Critical Turn P.Graham Texts and Discourses in the Technologies of Social Organisation J.Lemke Identities in Flux: Arabs and Jews in Israel M.Dascal Political and Somatic Alignment: Habitus, Ideology and Social Practice S.Scollon Voicing the 'Other': Reading and Writing Indigenous Australians J.R.Martin PART 3: FROM THEORY TO SOCIAL AND POLITICAL PRACTICE Activist Sociolinguistics in a Critical Discourse Analysis Perspective P.O'Connor Discourse at Work: When Women Take on the Role of Manager L.Martin-Rojo & C.Gomez Esteban Cross-Cultural Representation of 'Otherness' in Media Discourse C.R.Caldas-Coulthard Interaction Between Visual and Verbal Communication: Changing Patterns in the Printed Media C.Anthonissen Index

https://inspirejournal.files.wordpress.com/2011/12/zolkos01_critical_discourse_analysis.pdf

Critical Discourse Analysis. Theory and Interdisciplinarity.

In this article, I focus on the practice of listening to tape-recorded sermons among contemporary Muslims in Egypt as an exercise of ethical self-discipline. I analyze this practice in its relation to the formation of a sensorium: the visceral capacities enabling of the particular form of Muslim piety to which those who undertake the practice aspired. In focusing on both the homiletic techniques of preachers and the traditions of ethical audition that inform the contemporary practice of sermon listening, I explore how sermon listeners reconstruct their own knowledge, emotions, and sensibilities in accord with models of Islamic moral personhood. Normative models of moral personhood grounded in Islamic textual and practical traditions provide a point of reference for the task of ethical self-improvement. [embodiment, senses, disciplinary practice, reception, media, sermons, Islam]

The Ethics of Listening: Cassette-SermonAudition in Contemporary Egypt

In the anthropology of ritual, one productive area of debate has focused on how the formal and conventional character of ritualized behavior is linked to, or distinct from, informal, routine, and pragmatic activity. In this article, I engage and extend this debate by analyzing various understandings of the Muslim act of prayer (salat) among a women's piety movement in contemporary Cairo, Egypt. Rather than assume a priori that conventional gestures and behaviors necessarily accomplish the same goals, I inquire into the variable relationships assigned to rule-governed behavior within different conceptions of the self under particular regimes of truth, power, and authority. In the second half of the article, I link my analysis of ritual to issues of embodiment, emotions, and individual autonomy, examining parallel conceptions of salat that coexist in some tension in contemporary Egypt, [ritual, embodiment, emotions, discipline, subject formation, Islam]

Rehearsed Spontaneity and the Conventionality of Ritual: Disciplines of Şalat

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

Putting Islam to work : education, politics, and religious transformation in Egypt

Anthropology’s rediscovery of material culture has emphasized the centrality of objects and their production in constituting human experience. In Egypt, the design, mass production and marketing of different classes of religious objects-from prayer beads and bumper stickers to children’s board games and jigsaw puzzles-not only construct boundaries between social groups but create alternative ways of understanding and participating in the Islamic tradition. This article explores the distribution and consumption of Islamic paraphernalia, examining how the development of a mass market in religious consumer goods, brought on in part by Egypt’s shifting place in the global market, has transformed the urban religious consciousness.

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The Political Economy of Religious Commodities in Cairo

This article examines how travelers, colonial officials, and educators have treated prayer and other body rituals in Egyptian popular schools. Once the object of colonial critiques of indigenous pedagogy, body ritual has now become the focus of a functionalist discourse that reads bodily postures and movements as natural manifestations of social, ideological, and cosmological structures. Starting from Bourdieu’s notion of hexis, the literal embodiment of ideology, the article examines how Egyptians—and anthropologists—extract meaning from ritual behavior.

/pdf/the-hexis-of-interpretation-islam-and-the-body-in-the-3amaj7rbjq.pdf

The Hexis of Interpretation: Islam and the Body in the Egyptian Popular School

Much has been made of the role that Saudi Arabia's education system played in fostering the hatred that fueled the September 11 terror attacks. But do Saudi textbooks deserve to be faulted for fostering violence? And have Wahhabi ideas infiltrated the Islamic textbooks used in public schools throughout the Middle East? Confronting these questions, "Teaching Islam" explores the political and social priorities behind religious education in nine Middle Eastern countries. The authors reveal dramatic differences in the way that Islam is presented in textbooks across the range of countries, reflecting local histories and the policy interests of the state. They also illustrate the perhaps surprising adaptability of Islam as leaders strive to reconcile Muslim identity with both state citizenship and the modern reality of an interdependent, globalized world.

Teaching Islam: textbooks and religion in the Middle East

Mass Culture and Modernism In Egypt. WALTER ARMBRUST. Cambridge: University of Cambridge Press, 1996. xil. 275 pp., illustrations, notes, references, index.

Gregory Starrett

Papers

Putting Islam to work : education, politics, and religious transformation in Egypt

The Political Economy of Religious Commodities in Cairo

The Hexis of Interpretation: Islam and the Body in the Egyptian Popular School

Teaching Islam: textbooks and religion in the Middle East

Mass Culture and Modernism In Egypt