Established in 2006, TATA Africa Services (Nigeria) Limited operates as the nodal point for Tata businesses in West Africa. TATA Africa Services (Nigeria) Limited has a strong presence in Nigeria with investments exceeding USD 10 million. The company was established in Lagos, Nigeria as a subsidiary of TATA Africa Holdings (SA) (Pty) Limited, South Africa and serves as the hub of Tata’s operations in Nigeria and the rest of West Africa.

What About Us

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

American Grace: How Religion Divides and Unites Us

List of Plates.Preface.Introduction.1. Distinguishing Religion and Spirituality: Findings from Kendal.2. Testing the Spiritual Revolution Claim in Kendal.3. Evidence for a Spiritual Revolution: Britain and USA.4. Bringing the Sacred to Life: Explaining Secularization and Sacralization.5. Looking to the Future.Appendices.References.Index.

The spiritual revolution : why religion is giving way tospirituality

There are a growing number of scholars and institutions that have come to recognize organized religion as a major factor in contemporary international conflicts. But this recognition has yielded very little in the way of in-depth analysis of the nature of religion’s role in conflict, and it has yielded even fewer results in analyzing the ways in which religion has played an equally important function in human patterns of reconciliation in these same conflicts.

The Ambivalence of the Sacred: Religion, Violence, and Reconciliation

This extended version of the published version is also available at www.ipsp.org/downloads.

Religions and Social Progress: Critical Assessments and Creative Partnerships

This paper attempts to explore the development of Islamic identity of a group of elite women in Dhaka, Bangladesh. These women constitute a significant group in the country where 10% of the rich control 40% of the national wealth, and the 10% of the poorest control 1.84% of the national wealth.* Socially, politically and economically, elite women and their families are powerful and have access to resources and political influence. Many of these women who did not grow up with a very strict religious orientation came to Islam and consolidated religious thoughts and practices through a weekly Quran reading class. This particular Quran class began in 2002. The classes were initiated by a foreign diplomat’s wife who was Muslim, and have continued even after her departure from the country in 2004. While Dhaka houses many meetings of Muslim men and women to discuss Islamic ideas and practices, this particular class was quite unique in its ability to attract and convert elite women whose lives were seemingly perfect. This urban elite phenomenon of Islamic revivalism has not been the subject of any in-depth research in Bangladesh, and this work therefore, is the first of its kind and largely introductory.

Refashioning Islam: elite women and piety in Bangladesh

Bangladesh has recently been seeing a rise in religiosity which has been treated as problematic, anti‐secular and anti‐progressive within the public sphere. Various writers describe this trend as having a disempowering effect on women and negating their self‐expression. However, underlying these views is the assumption that the assertion of women's agency is not enough if it does not confront existing structures of relations. This article asks whether it is possible that in seeking changes in certain aspects of one's life, existing gender relations are not necessarily transformed, but indirectly challenged and reconfigured? The conclusion suggests that rather than a polarisation of the secular and religious ways of living most people are in fact in between, negotiating between the two camps, and borrowing ideas and ways from both.

/pdf/negotiating-islam-conservatism-splintered-authority-and-2nfiry7hiq.pdf

Negotiating Islam: Conservatism, Splintered Authority and Empowerment in Urban Bangladesh

Bangladesh's experience with secularism has been chequered. Beginning with a strong constitutional mandate and political rhetoric, the word "secularism" has been changed, removed and restored, while Islam remains the state religion. Aspirations to the principles of secularism - tolerance, peaceful coexistence, and equal treatment of all religions by the State - have been battled at the level of constitutional amendments and political affiliations. These aspirations also undergird a certain epistemic ground, framed by hermeneutic approaches, which produces particular ways of understanding the self as Muslim and its non-Muslim others. This article examines that epistemic ground, tracing the changes in constructions of the self and the other brought about by the manner in which the Islamic Foundation has approached the Quran, methods for reading it, and the manner in which it has advocated attachment to the Islamic tradition. The article highlights how an increasingly muted understanding of power has led to an ever expansive gap between Muslims and the non-Muslim others they share the nation state of Bangladesh with.

Samia Huq

Papers

Religions and Social Progress: Critical Assessments and Creative Partnerships

Refashioning Islam: elite women and piety in Bangladesh

Negotiating Islam: Conservatism, Splintered Authority and Empowerment in Urban Bangladesh

Defining Self and Other

Faith and education in Bangladesh: A review of the contemporary landscape and challenges