DOCSLIB.ORG

ANTH0048: Anthropologies of Islam (PG) | University College London

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ANTH0048: Anthropologies of Islam (PG) | University College London 09/29/21 ANTH0048: Anthropologies of Islam (PG) | University College London ANTH0048: Anthropologies of Islam (PG) View Online Former code ANTHGS31 Abdul Hamid el-Zein. ‘Beyond Ideology and Theology: The Search for the Anthropology of Islam.’ Annual Review of Anthropology 6 (1977): 227–254. Web. <http://www.jstor.org/stable/2949332?seq=1#page_scan_tab_contents>. Abu-Lughod, Janet L. ‘Introduction.’ Before European Hegemony: The World System A.D. 1250-1350. New York: Oxford University Press, 1989. 3–40. Web. <https://contentstore.cla.co.uk/secure/link?id=274f321a-38f8-e611-80c9-005056af4099>. Back, Les. ‘Social Context and Racist Name Calling: An Ethnographic Perspective on Racist Talk within a South London Adolescent Community.’ European Journal of Intercultural studies 1.3 (1991): 19–38. Web. Benjamin F. Soares. ‘The Prayer Economy in a Malian Town (L’économie de La Prière Dans Une Ville Malienne).’ Cahiers d’Études Africaines 36 (1996): 739–753. Web. <http://www.jstor.org.libproxy.ucl.ac.uk/stable/4392736?seq=1#page_scan_tab_contents >. Charles Hirschkind. ‘The Ethics of Listening: Cassette-Sermon Audition in Contemporary Egypt.’ American Ethnologist 28.3 (2001): 623–649. Web. <http://www.jstor.org.libproxy.ucl.ac.uk/stable/3095066?seq=1#page_scan_tab_contents >. Cohen, Robin. ‘Chapter 1: Classical Notions of Diaspora: Transcending the Jewish Tradition.’ Global Diasporas: An Introduction. 2nd ed. Global diasporas. Abingdon: Routledge, 2008. 1–30. Web. <https://contentstore.cla.co.uk/secure/link?id=d725d317-baf9-e611-80c9-005056af4099> . Fadil, Nadia. ‘Managing Affects and Sensibilities: The Case of Not-Handshaking and Not-Fasting.’ Social Anthropology 17.4 (2009): 439–454. Web. Gholami, Reza. ‘“Is This Islamic Enough?” Intra-Diasporic Secularism and Religious Experience in the Shi’a Iranian Diaspora in London’. Journal of Ethnic and Migration Studies 40.1 (2014): 60–78. Web. Gilroy, Paul. ‘Diaspora, Utopia and the Critique of Capitalism.’ ‘There Ain’t No Black in the Union Jack’: The Cultural Politics of Race and Nation. London: Routledge, 1992. 200–302. Web. <https://contentstore.cla.co.uk/secure/link?id=370516c5-baf9-e611-80c9-005056af4099>. 1/3 09/29/21 ANTH0048: Anthropologies of Islam (PG) | University College London Hall, Stuart. ‘Cultural Identity and Diaspora.’ Colonial Discourse and Post-Colonial Theory: A Reader. New York: Harvester Wheatsheaf, 1994. 392–403. Web. <https://contentstore.cla.co.uk/secure/link?id=e3ea4473-40ff-e611-80c9-005056af4099>. Hoque, A. ‘Muslim Men in Luton, UK: “Eat First, Talk Later”.’ South Asia Research 35.1 (2015): 81–102. Web. James Clifford. ‘Chapter 10: Diasporas.’ Routes: Travel and Translation in the Late Twentieth Century. Cambridge, Mass: Harvard University Press, 1999. 224–278. Web. <https://contentstore.cla.co.uk/secure/link?id=8c91a97f-39f8-e611-80c9-005056af4099>. Jouili, Jeanette. ‘Negotiating Secular Boundaries: Pious Micro-Practices of Muslim Women in French and German Public Spheres.’ Social Anthropology 17.4 (2009): 455–470. Web. Kapoor, Ilan. ‘Capitalism, Culture, Agency: Dependency versus Postcolonial Theory.’ Third World Quarterly 23.4 (2002): 647–664. Web. Kundnani, A. et al. ‘Commentary.’ Race & Class 43.2 (2001): 105–131. Web. ---. ‘Radicalisation: The Journey of a Concept.’ Race & Class 54.2 (2012): 3–25. Web. Lila Abu-Lughod. ‘Zones of Theory in the Anthropology of the Arab World.’ Annual Review of Anthropology 18 (1989): 267–306. Web. <http://www.jstor.org/stable/2155894?seq=1#page_scan_tab_contents>. Mahmood, Saba. ‘The Subject of Freedom.’ Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton University Press, 2005. 1–39. Web. <http://quod.lib.umich.edu/cgi/t/text/text-idx?c=acls;idno=heb04721.0001.001>. MARSDEN, MAGNUS. ‘All-Male Sonic Gatherings, Islamic Reform, and Masculinity in Northern Pakistan.’ American Ethnologist 34.3 (2007): 473–490. Web. Messick, Brinkley. ‘The Mufti, the Text and the World: Legal Interpretation in Yemen.’ Man 21.1 (1986): n. pag. Web. Mintz, S. W. ‘The Localization of Anthropological Practice: From Area Studies to Transnationalism.’ Critique of Anthropology 18.2 (1998): 117–133. Web. Patrick Eisenlohr. ‘The Politics of Diaspora and the Morality of Secularism: Muslim Identities and Islamic Authority in Mauritius.’ The Journal of the Royal Anthropological Institute 12.2 (2006): 395–412. Web. <http://www.jstor.org/stable/3804260?seq=1#page_scan_tab_contents>. Paul Gilroy. ‘The Black Atlantic as a Counter-Culture of Modernity.’ The Black Atlantic: Modernity and Double Consciousness. London: Verso, 1993. 1–40. Web. <https://contentstore.cla.co.uk/secure/link?id=879831cf-38f8-e611-80c9-005056af4099>. Quintan Wiktorowicz. ‘Introduction.’ Radical Islam Rising: Muslim Extremism in the West. Lanham, Md: Rowman & Littlefield, 2005. 1–43. Web. 2/3 09/29/21 ANTH0048: Anthropologies of Islam (PG) | University College London <https://contentstore.cla.co.uk/secure/link?id=3eb06aa9-4aba-e711-80cb-005056af4099> . Roy, Olivier. ‘Chapter 1 from Globalised Islam: The Search for a New Ummah.’ Globalised Islam: The Search for a New Ummah. London: C. Hurst, 2002. 1–57. Web. <https://contentstore.cla.co.uk/secure/link?id=bf675dfc-0cd4-e611-80c7-005056af4099>. Saba Mahmood. ‘Rehearsed Spontaneity and the Conventionality of Ritual: Disciplines of “Ṣalāt”.’ American Ethnologist 28.4 (2001): 827–853. Web. <http://www.jstor.org.libproxy.ucl.ac.uk/stable/3094937?seq=1#page_scan_tab_contents >. Samuli Schielke. ‘Being Good in Ramadan: Ambivalence, Fragmentation, and the Moral Self in the Lives of Young Egyptians.’ The Journal of the Royal Anthropological Institute 15 (2009): n. pag. Web. <http://www.jstor.org.libproxy.ucl.ac.uk/stable/20527687?seq=1#page_scan_tab_contents >. SIMPSON, EDWARD. ‘The Changing Perspectives of Three Muslim Men on the Question of Saint Worship over a 10-Year Period in Gujarat, Western India.’ Modern Asian Studies 42.2-3 (2008): n. pag. Web. Sultana Afroz. ‘The Moghul Islamic Diaspora: The Institutionalization of Islam in Jamaica.’ Journal of Muslim Minority Affairs n. pag. Web. <http://www.tandfonline.com/doi/abs/10.1080/713680368>. TALAL ASAD. ‘The Idea of an Anthropology of Islam.’ Qui Parle 17.2 (2009): 1–30. Web. <http://www.jstor.org.libproxy.ucl.ac.uk/stable/20685738?seq=1#page_scan_tab_contents >. ‘Terror Crime Prevention: Constructing Muslim Practices and Beliefs as “Anti-Social” and “Extreme” through CONTEST 2’. Social Policy and Society 9.1 (2010): 123–132. Web. <https://www.cambridge.org/core/journals/social-policy-and-society/article/terror-crime-pre vention-constructing-muslim-practices-and-beliefs-as-anti-social-and-extreme-through-cont est-2/E2493B91AC629A5FCAB19C0D04F5766D>. Vahed, Goolam. ‘Changing Islamic Traditions and Emerging Identities in South Africa.’ Journal of Muslim Minority Affairs 20.1 (2000): 43–73. Web. Victoria Bernal. ‘Eritrea On-Line: Diaspora, Cyberspace, and the Public Sphere.’ American Ethnologist 32.4 (2005): 660–675. Web. <http://www.jstor.org.libproxy.ucl.ac.uk/stable/3805354?seq=1#page_scan_tab_contents >. WARD, IAN. ‘Shabina Begum and the Headscarf Girls.’ Journal of Gender Studies 15.2 (2006): 119–131. Web. Wemyss, Georgie. ‘The Power to Tolerate: Contests over Britishness and Belonging in East London.’ Patterns of Prejudice 40.3 (2006): 215–236. Web. 3/3.
Load more

Recommended publications
  • The Muslim Maroons and the Bucra Massa in Jamaica
    AS-SALAAMU-ALAIKUM: THE MUSLIM MAROONS AND THE BUCRA MASSA IN JAMAICA ©Sultana Afroz Introduction As eight centuries of glorious Muslim rule folded in Andalusia Spain in 1492, Islam unfolded itself in the West Indian islands with the Andalusian Muslim mariners who piloted Columbus discovery entourage through the rough waters of the Atlantic into the Caribbean. Schooled in Atlantic navigation to discover and to dominate the sea routes for centuries, the mission for the Muslim mariners was to find the eternal peace of Islam as they left al-Andalus/Muslim Spain in a state of ‘empty husks’ and a land synonym for intellectual and moral desolation in the hands of Christendom Spain. The Islamic faith made its advent into Jamaica in1494 as these Muslim mariners on their second voyage with Columbus set their feet on the peaceful West Indian island adorned with wooded mountains, waterfalls, sandy beaches and blue seas. The seed of Islam sown by the Mu’minun (the Believers of the Islamic faith) from al-Andalus gradually propagated through the enslaved African Muslims from West Africa brought to serve the plantation system in Jamaica. Their struggle or resistance (jihad) against the slave system often in the form of flight or run away (hijra) from the plantations led many of them to form their own community (ummah), known as Maroon communities, a feature then common in the New World plantation economy.1 Isolationism and lack of Islamic learning made Islam oblivion in the Maroon societies, while the enslaved African Muslims on the plantations saw their faith being eclipsed and subdued by the slave institution, the metropolitan powers and the various Christian churches with their draconian laws.
    [Show full text]
  • The World's 500 Most Influential Muslims, 2021
    PERSONS • OF THE YEAR • The Muslim500 THE WORLD’S 500 MOST INFLUENTIAL MUSLIMS • 2021 • B The Muslim500 THE WORLD’S 500 MOST INFLUENTIAL MUSLIMS • 2021 • i The Muslim 500: The World’s 500 Most Influential Chief Editor: Prof S Abdallah Schleifer Muslims, 2021 Editor: Dr Tarek Elgawhary ISBN: print: 978-9957-635-57-2 Managing Editor: Mr Aftab Ahmed e-book: 978-9957-635-56-5 Editorial Board: Dr Minwer Al-Meheid, Mr Moustafa Jordan National Library Elqabbany, and Ms Zeinab Asfour Deposit No: 2020/10/4503 Researchers: Lamya Al-Khraisha, Moustafa Elqabbany, © 2020 The Royal Islamic Strategic Studies Centre Zeinab Asfour, Noora Chahine, and M AbdulJaleal Nasreddin 20 Sa’ed Bino Road, Dabuq PO BOX 950361 Typeset by: Haji M AbdulJaleal Nasreddin Amman 11195, JORDAN www.rissc.jo All rights reserved. No part of this book may be repro- duced or utilised in any form or by any means, electronic or mechanic, including photocopying or recording or by any information storage and retrieval system, without the prior written permission of the publisher. Views expressed in The Muslim 500 do not necessarily reflect those of RISSC or its advisory board. Set in Garamond Premiere Pro Printed in The Hashemite Kingdom of Jordan Calligraphy used throughout the book provided courte- sy of www.FreeIslamicCalligraphy.com Title page Bismilla by Mothana Al-Obaydi MABDA • Contents • INTRODUCTION 1 Persons of the Year - 2021 5 A Selected Surveyof the Muslim World 7 COVID-19 Special Report: Covid-19 Comparing International Policy Effectiveness 25 THE HOUSE OF ISLAM 49 THE
    [Show full text]
  • Archived Content Information Archivée Dans Le
    Archived Content Information identified as archived on the Web is for reference, research or record-keeping purposes. It has not been altered or updated after the date of archiving. Web pages that are archived on the Web are not subject to the Government of Canada Web Standards. As per the Communications Policy of the Government of Canada, you can request alternate formats on the "Contact Us" page. Information archivée dans le Web Information archivée dans le Web à des fins de consultation, de recherche ou de tenue de documents. Cette dernière n’a aucunement été modifiée ni mise à jour depuis sa date de mise en archive. Les pages archivées dans le Web ne sont pas assujetties aux normes qui s’appliquent aux sites Web du gouvernement du Canada. Conformément à la Politique de communication du gouvernement du Canada, vous pouvez demander de recevoir cette information dans tout autre format de rechange à la page « Contactez-nous ». CANADIAN FORCES COLLEGE / COLLÈGE DES FORCES CANADIENNES JCSP 35 / PCEMI 35 EXERCISE/EXERCICE: MASTER OF DEFENCE STUDIES TITLE/TITRE: PERSPECTIVES ON TERRORISM: A COMPARATIVE ANALYSIS OF CANADA AND JAMAICA POST 9/11 By/par Maj Orley A. Powell This paper was written by a student attending La présente étude a été rédigée par un stagiaire the Canadian Forces College in fulfilment of one du Collège des Forces canadiennes pour of the requirements of the Course of Studies. satisfaire à l'une des exigences du cours. L'étude The paper is a scholastic document, and thus est un document qui se rapporte au cours et contains facts and opinions, which the author contient donc des faits et des opinions que seul alone considered appropriate and correct for l'auteur considère appropriés et convenables au the subject.
    [Show full text]
  • SALAFISM in AMERICA History, Evolution, Radicalization
    SALAFISM in AMERICA History, Evolution, Radicalization ALEXANDER MELEAGROU-HITCHENS October 2018 Table of Contents Acknowledgements .................................................................................................................... ii Glossary of Terms ..................................................................................................................... iii Executive Summary .................................................................................................................... 1 Introduction ................................................................................................................................ 4 I. Understanding Salafism ....................................................................................................... 6 I.I What is Salafism? .............................................................................................................. 6 I.II Categorizing Salafism ..................................................................................................... 9 Quietists ................................................................................................................................... 9 Activists .................................................................................................................................. 11 Jihadis .................................................................................................................................... 14 I.III Salafism and Extremism ............................................................................................
    [Show full text]
  • UNHCR, Global Trends: Forced Displacement in 2017
    FORCED GLOBAL DISPLACEMENT TRENDS IN 2017 2017 IN REVIEW Trends at a Glance Globally, the forcibly displaced population increased in 2017 by 2.9 million. By the end of the year, 68.5 million individuals were forcibly displaced worldwide as a result of persecution, conflict, or generalized violence. As a result, the world’s forcibly displaced population remained yet again at a record high. MILLION FORCIBLY DISPLACED as a result of 68.5 WORLD wiDE persecution, conflict, or generalized violence 25.4 million refugees 19.9 million refugees under UNHCR’s mandate 5.4 million Palestine refugees under UNRWA’s mandate 40.0 million internally displaced people1 3.1 million asylum-seekers 16.2 44,400 MILLION NEWLY DISPLACED 1 IN 6 NEW DISPLACEMENTS An estimated 16.2 million people EVERY DAY were newly displaced in 2017. Lebanon continued to host the This included 11.8 million individuals largest number of refugees relative 2 The number of new displacements displaced within the borders of to its national population, where 1 in was equivalent to an average of their own countries and 4.4 million 6 people was a refugee under the 44,400 people being forced to flee newly displaced refugees and new responsibility of UNHCR. Jordan their homes every day in 2017. asylum-seekers. (1 in 14) and Turkey (1 in 23) ranked second and third, respectively. When Palestine refugees under UNRWA’s mandate are included, 85% the figures rise to 1 in 4 for Lebanon 3.1 and 1 in 3 for Jordan. MILLION Developing regions hosted 85 per ASYLUM-SEEKERS cent of the world’s refugees under UNHCR’s mandate, about 16.9 million 1 Internal Displacement Monitoring Centre of the Norwegian Refugee Council.
    [Show full text]
  • THE LIBRARY MONA Year Ending July 31, 2004
    THE LIBRARY MONA Year ending July 31, 2004 Stephney Ferguson, JP, OD, BA UWI, MLS Indiana – University Librarian 1 2 Overview fforts were concentrated on consolidating gains made during the Eprevious years while moving ahead with programmes designed to improve access to information resources for clients, provide essential information support to the campus community and motivate staff to higher levels of service and productivity. This was attempted in the context of a drastic budget reduction in the face of the increasing cost of books, journal subscriptions, commercial databases and other electronic resources. Developments and achievements included in this report reflect a year of hard work by staff motivated by commitment to the goals of the Library as enunciated in the strategic plan of 2002-2007, despite the financial challenges faced. Highlights include the following-: ¡ Revision of the library’s Web page and the development of a library portal for improved access to information resources ¡ Providing access to Electronic Data Bases for Distance Students ¡ Growth of the Electronic Reserve Collection ¡ Providing information support through exhibitions and displays for members of the University Community ¡ Centralization of all cataloguing and retrospective activities within one Section ¡ Inauguration of the Library’s Staff Awards Ceremony CLIENT SERVICES Services to clients are offered through the public service areas of the Campus Library System in the Science and Medical Branches as well as in 3 the Periodicals, Government Serials & U.N. Collection, The West Indies and Special Collections, World Bank, PIC, and The Loans and Reference Section of the Main library which comprise the Circulations Desk, the Reserve Book Collection, The Reference and Help Desks, Mona Electronic Reference and Information Centre (MERIC), Mona Information Literacy Unit (MILU), Visually Impaired Students Technology Assisted Services (VISTAS).
    [Show full text]
  • Library & Humanities.Vp:Corelventura
    FACULTY OF HUMANITIES AND EDUCATION MONA Year ending July 31, 2003 Professor Aggrey Brown, CD, BA Hamline, MA, PhD Princeton – Dean 19 20 DEAN’S OVERVIEW HIGHLIGHTS OF WORK IN THE FACULTY Introduction he new academic year began with the change of name of the Faculty Ttaking effect but also with a less than smooth transition to a new administration within the Faculty. A new Dean took office on August 1st to replace former Dean Pereira who had been promoted to the office of Deputy Principal. The latter was accompanied by the Faculty’s secretary, and the Faculty Administrator was appointed Student Services Manager of Mary Seacole Hall to assume duties on August 1st. The Faculty’s Administrative Assistant was also on leave for the month of August. The initial transitional period lasted for over a month at the busiest time of the year with the registration of students and the start of teaching. However, the situation was ameliorated somewhat by the willingness of both the new Deputy Principal and Student Services Manager to make themselves available to assist with the transition. Fortunately as well, a Faculty Retreat which was held in early August involving all Heads of Departments (HODs) and some senior Faculty members also contributed by setting collective goals and objectives for the academic year based on the Faculty’s five-year strategic plan. The major objective was to improve the Faculty’s already high standard of teaching during the year. Based on the empirical evidence of students’ evaluation of teaching, the objective was met but there is still room for improvement.
    [Show full text]
  • Faculty of Arts & Education Mona
    – Honourable Treasurer and Executive Committee Member, School Section, LIAJA. Sandra Stubbs – Chairperson, Membership and Conditions of Service Working Party, LIAJA FACULTY OF ARTS & EDUCATION MONA Year ending July 31, 2001 Joseph Pereira, BA, DipEd UWI, MA Qu – Dean Inauguration of Sculpture "Heaven and Earth" by Basil Watson (Arts Quadrangle) Kingston Comprehensive Drummers perform at Faculty Awards Ceremony under "Culture inna de Courtyard" series. DEAN'S OVERVIEW INTRODUCTION he Faculty started the year with a most welcome refurbishing of lecture T rooms, especially new seating, thanks to a WIGUT/Management Agreement. We also enjoyed the completion of the first phase of a major landscaping of the Faculty, including the creation of a courtyard space, to be used as a site for cultural activities, and funded by income-generating activity of the Faculty. Additionally, 450 sq. ft. of new class-rooms and staff office space were constructed as well as a building to house a computer-based Writing Laboratory. Activities were enhanced by the installation of a sculpture, “Heaven and Earth” by Basil Watson which had been donated to UWI by Mutual Life and installed through the efforts of Mr. Karl Craig. Another sculpture was commissioned from Denise Forbes in efforts to create a sculpture garden. Use of Information and Communication Technology The main development in the Faculty over the past year could be said to be the strengthening of our information technology capabilities largely through the Campus IT Initiative. Not only were additional computers provided, especially to fully re-equip the teaching laboratory for Education IT, but also Departments began in modest ways to utilize the new facilities and technologies for direct teaching, for discussion sessions and for information dissemination through web-sites.
    [Show full text]
  • The Arabic Manuscript of Muhammad Kaba Saghanughu of Jamaica, C
    The Arabic Manuscript of Muh. ammad Kab¯a Saghanughu of Jamaica, c. 1820 Yacine Daddi Addoun and Paul Lovejoy An Arabic manuscript wrongly thought to be fragments of the Qur-¯an written down by a “Young Mandingo Negro” is currently on deposit in the Baptist Missionary Society papers, Angus Library, Regent’s Park College, Oxford.1 From internal evidence, however, it is clear that the manuscript is a treatise on praying, marriage, and ablutions. It is a poignant statement of life under slavery as a Muslim, revealing a deep faith and attempts to maintain Muslim customs while trying to explain the enforced and prolonged ordeal of slavery. The treatise is divided into two sections that appear to be distinct books; we have given the manuscript the title Kit¯abal-s.al¯at, “The Book on Praying.” The author is identified as Muh. ammad Kab¯aSaghanughu, who lived on the coffee estate of Spice Grove in the mountains of Manchester Parish, west of Mandeville. Spice Grove and hence the author were owned initially by Robert Peart (d. 1797) and then by his children, Edward and 1James Coultart Papers, Baptist Missionary Society Collection, Angus Library, Re- gent’s Park College, University of Oxford. It is listed in Kenneth E. Ingram, Sources of Jamaican History, 1655-1838: A Bibliographical Survey with Particular Reference to Manuscript Sources (London, 1976), vol. I, 525, where it is incorrectly identified as “a part of the Koran,” following the description on the manuscript itself. The ms is filed with the papers of James Coultart, who was the Baptist minister in Kingston from 1817-29; see John Clark, W.
    [Show full text]
  • The Moghul Islamic Diaspora: the Institutionalization of Islam in Jamaica
    Journal of Muslim Minority Affairs, Vol. 20, No. 2, 2000 The Moghul Islamic Diaspora: The Institutionalization of Islam in Jamaica SULTANA AFROZ Introduction ‘As-Salamu-’alaikum’, the Islamic greeting in Arabic, meaning ‘peace be upon you’, continued to be the of cial greeting among the Maroon Council members in Moore- town, Portland, Jamaica and the dhikir, ‘Allahu Akbar’, declaring the Greatness of Allah, still throbbed in the hearts of many of the former Muslim slaves when the Indian indentured Muslims rst landed in Jamaica in 1845.1 However, the Islamic greeting, which had distinguished the Muslim Maroon community from the non- Muslims, had lost much of its Islamic signi cance. The dhikir presumably became a personal enlightenment of the soul of the many freed African Muslim slaves in the midst of great social, economic and political uncertainties following emancipation.2 With the arrival of the indentured Muslims from India, the peaceful revival of Islam in Jamaica began. Although these Muslims formed a minority of a larger group of indentured labourers and were in an adverse atmosphere, they were resilient and set up institutions which were clear manifestations of a promising resurgent Islamic community. The inner struggle or jihad for self-puri cation and to lead life in accord- ance with the Holy Qur’an and the Sunnah, replaced the somewhat outer jihad of the African Muslim slaves as manifested in the Baptist War of 1831–1832 or the Maroon Wars of the eighteenth century. With the Indian indentured Muslims, and subsequently with the other Indians from the subcontinent, came the Moghul culture exhibiting its richness in culinary arts, fashions and lifestyle.
    [Show full text]
  • © Armstrong-Ingram, R. Jackson “Black Pearls”: the African
    © Armstrong-Ingram, R. Jackson “Black Pearls”: The African Household Slaves of a Nineteenth Century Iranian Merchant Family. Slavery in the Middle East can be, and often is, approached in terms of laws and diplomacy, statistics and economics, as the availability of sources most readily supports such a discussion. What is less usual, and more difficult, is to attempt to examine the lives of individual slave: to give names, faces, and personalities to slavery. Apart from some of the poster children for the vaunted different character of slavery in the Middle East – prominent concubines and state officials – there are relatively few sources to allow us to discuss the lives of particular slaves. I will attempt here to reconstruct something of the lives of some African slaves owned by a merchant family of Shiraz in the 1800s. In particular, I will discuss how they fit into the social structures of households and, as the rationale for the legitimacy of slavery in the Islamic world was that it constituted a vehicle for conversion, their religious identity. The importation of African slaves into Iran was a long-established commonplace. Slaves were shipped directly, and pilgrims brought them back from the markets in the Hijaz. By the mid-nineteenth century, the British had extracted from the Persian crown the same sort of pro forma interdiction of the slave trade, with an associated grant of maritime police authority to themselves, that they obtained from other rulers in the region. While such achievements assuaged anti-slavery sentiment at home, in the field they were more 1 © Armstrong-Ingram, R.
    [Show full text]
  • An Islamic View
    This leaflet is partly sponsored by Dialogue was known to us, and whose truthfulness, trustworthiness and That was Christianity’s first encounter with Islam, and is how presented an alternative view of Jesus, were destroyed; only integrity were renowned. He called us to God – that we should Islam first came to flourish – in Africa, under the protection of a four were included in the New Testament collection, along with a testify to His Oneness, and worship Him and renounce what we benevolent Christian king. heavy dose of Paul’s writings. Despite this totalitarian approach Tel: +44 (0) 7943980831 and our ancestors had worshipped in the way of stones and idols; to achieving ‘religious unity’, a small number of dissenting E-mail: [email protected] and he commanded us to speak truly, to fulfil our promises, to Christian sects survived, together with alternative gospels that Website: www.dialogueuk.org.uk respect the ties of kinship and the rights of our neighbours, and were carefully hidden and only came to light in the 20th century. to refrain from crimes and bloodshed. So we worship God alone, Different Christian views on Jesus setting nothing beside Him, counting as forbidden what He has Connecting communities JESUS forbidden and as permissible what He has allowed. For these Viewed in historical context, the main theological differences reasons our people have turned against us, and persecuted us between Muslims and Christians are largely the same differences AN ISLAMIC VIEW to try to make us forsake our religion and revert from the worship It may surprise some to think of any Christians accepting a that have been a major source of disagreement between What’s available from WAMY UK “When I consider Your heavens, the work of Your fingers, the of God to the worship of idols.
    [Show full text]