Showing papers in "Contemporary Islam in 2008"

When ways of life collide: Multiculturalism and its discontents in the Netherlands

Abstract: “There is a sequence to social science research: a dramatic event happens – say, September 11 – then a wave studies follows [...]. But then there is a predicament: we cannot tell how things have changed because we do not know how they were: and not knowing what has changed and what has not, we are not able to determine why what has happened, happened” (p. xi), argue Sniderman and Hagendoorn in their thorough study on multiculturalism, conflicts over identity and values in the Netherlands pre 9–11. Indeed in many studies 9/11 is seen as a landmark event, regarding the relations between Muslims and non-Muslims, but very often prior frictions and internal conflicts are not taken into account. Showing how prejudice had the strongest impact on support for equality (p.128) towards Muslims and making clear this sentiment was already ubiquitous before 9/11 across the political spectrum, Sniderman and Hagendoorn fill an important gap. One of the most valuable aspects of their meticulous study is the part about fear of Dutch non-Muslims related to intolerance of minorities. This we often hear, but the authors go deeper by arguing that we should find out who feels threatened and by what? Two perceived threats matter: to economic self-interest and to cultural identity. The latter more likely induces intolerant reactions than the former. One of the striking results is that even those who do not agree that Dutch culture is threatened react as strongly to problems of cultural integration as those who are in agreement (p. 99). According to Sniderman and Hagendoorn the best predictor of prejudice towards minorities is the importance people attach to the value of conformity (p. 114). They make clear how people tend to yield to Cont Islam (2008) 2:151–154 DOI 10.1007/s11562-008-0039-x

Muslim women, middle class habitus, and modernity in Indonesia

Abstract: This article asks how pious religious practices, which are often highly gendered, and implicated in diverse formulations of “the modern” in non-Western contexts. Based on ethnographic research among women members of Indonesia's Prosperous Justice Party (PKS), I argue that PKS women’s pious practices are part of the creation of a particular kind of middle class subjectivity. An examination of two constitutive elements of this habitus, clothing and marriage, reveals how these pious Islamic practices enact class and gender difference, and simultaneously produce “modern” selves. While scholars have shown that gender is an important axis for class difference, I extend this argument to suggest that gendered forms of piety are key ways class in which distinctions are embodied and expressed. Yet the habitus of PKS women is just one of several competing Islamic habitus in Indonesia. The question of which habitus is most culturally legitimate, I maintain, turns on the hegemony of particular understandings of piety and ideas about how modernity should be defined–issues which remain unresolved in contemporary Indonesia.

Boredom and despair in rural Egypt

Abstract: Boredom is a key experience in the lives of many young people in contemporary rural Egypt. With its calm, predictable rhythm of life offering little excitement and surprises, village life is intrinsically monotonic. But monotony as such does not necessarily bore people. It is turned into intense boredom and despair by the presence of strong but unfulfilled aspirations for a better and more exciting life. Boredom and attempts to escape it form an experience and a discourse of life that stand in a strong albeit often unstated contrast to the ideology of Islamic revival. With the stated purposeless and pointlessness of the discourse on boredom, not only the forms of entertainment, but also the very position of entertainment towards the grand projects of religious revival and nationalist progress appears in a different light that fits in neither the secularist tradition of arts and entertainment nor their revivalist contestation and reinterpretation.

Women, piety and practice: A study of women and religious practice in Malaysia

Abstract: While the definition of religion in sociology has been highly contentious, we define religion in this article as simply the acts of piety that are conducted within the religious sphere. The point of this definition is to draw attention to practice and away from belief. This approach to religion appears to be especially useful in the case of contemporary Islam, where female piety has become a significant aspect of religious renewal. The idea of a religious sphere is taken from the work of Luc Boltanski and his colleagues who have coined the expression ‘the inspirational city’. Religion thus consists of acts of piety within the inspirational city, where this space is seen to be in tension with the secular city. The measurement of piety in everyday life sharply differentiates the profane world from religion. These ideas are explored in this article through qualitative data that are drawn from a small sample of pious women in contemporary Malaysia. We explore three aspects of female piety: veiling, polygamy and child-rearing. The article attempts to understand the terms in which piety is measured within the broader context of the Islamization of public life in Malaysia.

Battling over the public sphere: Islamic reactions to the music of today

Abstract: This article analyses discussions about music in the new public sphere of the Arab world. First, it focuses on what states do to control musical expressions and what functions religious actors have in that control. Four cases are looked into: Saudi Arabia, Egypt, Lebanon and Palestine. Then the article discusses theological arguments, in the public sphere, about music. The theologians are divided into three positions: moderates, hard-liners and liberals. It is argued that structural changes of the public sphere—especially with regards to new media and consumer culture—have caused a heated debate about music and morality. While hard-liners and moderates engage in a discussion about the legal and the forbidden in Islam, liberals stress the importance of allowing competing norms. Examples of extremist violence against musicians is discussed and contextualised.

Defensive dining: notes on the public dining experiences in Singapore

Abstract: This paper examines the relationship between an individual’s degree of religiosity (or piety) and his/her participation in everyday life in a secular, cosmopolitan and multicultural society such as Singapore, by focusing on the practice of public dining. Given that Islam has dietary restrictions (‘halal’), this paper hypothesizes that a devout Muslim might be placed in a situation of considerable unease when dining publicly, as the external environment may conflict with these restrictions. The research for this paper involved interviews with 20 Singaporean Muslims, who have described themselves as being ‘devout’ and ‘practicing’, asking about their views on dining at public food courts or hawker centers. It finds that rather than choosing to avoid these situations, they engaged in a series of defensive strategies to accommodate their religious obligations as well as intercultural interactions, to a certain degree. This paper concludes that because deeply religious Muslims in Singapore implement ‘defensive dining,’ concerns about self-exclusion, isolationism and separatism are probably unfounded, as these individuals appear willing to participate in multicultural and cosmopolitan everyday life.

The quest for intimate/sexual citizenship: lived experiences of lesbian and bisexual Muslim women

Abstract: In recent years, the concept of ‘citizenship’ has increasingly been subjected to critique for its ‘heterosexist’ underpinnings. Indeed, in the case of non-heterosexual Muslims in Europe—particularly women—their quest for legal and cultural citizenship is inextricably linked to that for intimate/sexual citizenship. This paper draws upon a qualitative research project exploring the lived experiences of British lesbian and bisexual Muslim women, as well as the work of support groups such as the Safra Project and Imaan. It argues that, in the mainstream society—where their cultural and religious minority statuses are paramount—lesbian and bisexual Muslim women, like their heterosexual counterparts, have to manage prominent issues such as Islamophobia, racism, and assimilationist government policies that significantly inform their bodily performances and social identities. However, within their own religious and cultural communities, their sexual orientation often undermines their sense of belonging and compels them to ‘queer’ Islam. Their ‘minority within minority’ status underlines their quest for the right to: accurate representation, maintenance of identity/lifestyle, freedom from discrimination based on sexual orientation, practice of religious faith in harmony with sexuality, participation in religious/community life; and be different. They achieve this through the ‘queering’ of religious texts and traditions, and grassroots support network. Indeed, their quest for legal and cultural citizenship unites them with fellow Muslims, but their quest for intimate/sexual citizenship, puts them on a collusion course with the majority of Muslims. Their experiences further demonstrate the problematics of multiple belongings in Europe.

Creating an Islamic cultural sphere: contested notions of art, leisure and entertainment. An Introduction

Abstract: The public sphere in the Middle East and elsewhere is changing rapidly due to the global availability of new technologies of mass media. As a result of the growing influence of Islamist and pietistic movements in the Muslim world and in Muslim communities in the West, an increasing Islamization or ‘pietization’ (Turner 2008) of the public sphere is discernable. Also with regard to the cultural sphere attempts are made to bring art, leisure and entertainment in accordance with religious commitments. Pious sensibilities seem to be a moving but not necessarily dominating force in the creation of new forms of artistic expressions and leisure activities. Secularism, in particular, and ‘the grand project of nationalist progress’ (Schielke, this issue) are still very influential in the field of art. In much of the Arab world, mass culture is still one of the few remaining bastions of secularism (Salamandra, this issue). Secularist regimes perceive art and entertainment as important strongholds that are in need of defence. For that reason religious notions of art, leisure and entertainment are highly contested. Journalists, Islamists, artists and art consumers redefine the relationship between religion, art and leisure activities. The debates are raging within and between the secularists and the Islamist groups and profoundly discuss the place of religion in the public sphere. This special issue is the outcome of a panel organised on this topic at the MESA conference in 2007. We will highlight several examples of the ways piety is creatively merged with art and sketch the development towards a pious cultural sphere. Yet equally important is how these projects are debated, consumed and contested by diverse actors inside and outside the piety movement. Cont Islam (2008) 2:169–176 DOI 10.1007/s11562-008-0059-6

Creative compromise: Syrian television makers between Secularism and Islamism

Abstract: Dramatic television serials produced in Syria reach vast audiences in the Arab world and beyond, via a growing number of pan-Arab satellite stations owned by wealthy, religiously conservative Gulf Cooperation Council states and citizens. Drama creators must now accommodate new markets and numerous censors. Privatization and the rise of a star system have spurred transformations within the industry that reflect the wider social and political context. The demise of Ba‘th socialism, the failures of nationalism, and the growing strength of Islamism affect both production and consumption of television programs, and transform relations within the industry. This paper explores how the television drama industry both accommodates and resists the Islamist currents that seek to provide alternatives to discredited nationalist and socialist projects.

Refashioning Islam: elite women and piety in Bangladesh

Abstract: 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.

The meta-theory of piety: reflections on the work of Saba Mahmood

Abstract: This paper discusses the extent to which Saba Mahmood’s ideas about Muslim women and agency are relevant for works beyond her ethnographic speciality. The first part will reflect upon her arguments about Muslim female piety within the larger context of progressive politics in the USA and the Middle East. The second part will describe the implications of Mahmood’s work towards the production of alternative discourses—that is, works inspired by and produced from outside the overarching influence of a Euro-American intellectual tradition.

‘Repentant’ artists in Egypt: debating gender, performing arts and religion

Abstract: This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’ artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate are analysed to investigate whether they constitute a counterpublic.

Heavy metal Muslims: the rise of a post-Islamist public sphere

Abstract: This article explores the emergence of new, youth-oriented public spheres in the Middle East and North Africa through the lens of the burgeoning extreme music scenes across the region. I argue that the seeming incongruity of genres such as extreme heavy metal or gangsta rap becoming popular in the Muslim world is a reminder of the diversity of contemporary Islam; more deeply, it reveals that the borders between religious belief and seemingly secular practices in Muslim societies are increasingly porous, with politically marginalized young metalheads and their more activist religious peers sharing many of the same societal goals. These are greater autonomy and even democracy, the right for tolerance of divergent views, and the rejection of the hypocrisy, corruption and authoritarianism of their leaders. I conclude with an analysis of the political implications of a still tentative rapprochement between ostensibly secular artists and the religious forces who less than a decade ago were spearheading their persecution, and in some cases prosecution, across the region.

The scandal of ecstasy: communication, Sufi rites, and social reform in 1930s Morocco

Abstract: Modern Islamic reformists in Morocco condemned ecstatic Sufi trance rites as heterodox spectacles. But if the heterodoxy of these rites remains self-evident, the still common reformist critique of spectacle begs historical explanation. This article proposes that a main theme of post-1930 nationalist reformism in Morocco was communication and its containment. In this period, new reformists – “Young Moroccans” and “New Salafis” – fixated upon the power of ecstatic rites to connect and coalesce the urban underclasses and to elicit recognition from the colonial state and an emergent global audience. Just as new reformists sought to use technologies of mass communication, including the newspaper and camera, to speak to and for “the People,” they chafed at the global renown these same media lent to public Sufi spectacles. Examining Moroccan print media in 1930s Fez, I show that anti-Sufi critiques were primarily neither doctrinal nor anti-colonial; new reformists aimed, rather, to domesticate the popular connective force of ritual as well as the enhanced power of these picturesque rites to speak for the nation.

Playing with spirituality: the adoption of mulid motifs in Egyptian dance music

Abstract: This study introduces a trend of Egyptian dance music called mulid that is named after festivals held in honor of the Prophet Muhammad, his family, and Muslim saints. Distinct from Islamic pop in its grassroots sound and ambiguous approach to piety, this trend draws musically and lyrically on mulids and the Sufi tradition of inshad (spiritual, ritual-focused singing) in a youthful, boisterous dance style. The range of approaches it takes in doing so is wide, from that of appreciation for the danceable musicality of inshad, to a quest to impart ‘traditional’ moral messages to youth, to playful fun-making of Sufi ritual and the mulid milieu. This study examines the content of mulid dance songs, the festive and social contexts in which they are used, and some of the cultural debates surrounding them. In doing so, it explores the ambiguous ways in which Egyptian youth culture is appropriating notions of piety in grassroots musical entertainment. It further discusses why this fusion of street-smart attitudes and spiritual-based motifs, existing as it does outside of the ‘clean’ Islamic pop current, nonetheless typically fails to incite religious sensibilities.