In December, I. B. Tauris Publishers will release “Constructing Political Islam as the New Other: America and Its Post-War on Terror Politics” by Corinna Mullin (Richmond American International University in London). The publisher’s description follows:
Why did political Islam so readily occupy the position of enemy ‘other’ for the United States in the context of what the American political leadership of the time labelled the ‘War on Terror’? In a wide-ranging analysis of the historical and ideological roots of U.S. discourse on political Islam, Corinna Mullin examines the ways in which this new ‘other’ came to perform both an identity-constructing role for Americans and a politically expedient, rhetorical justification for mainstream U.S. political thought and action concerning the Muslim world. After a new U.S. administration under President Barack Obama was inaugurated in 2009, Mullin explores the prospects for a truly ‘post-war on terror’ politics.
This December, Palgrave Macmillan will release “Islamic Reform and Colonial Discourse on Modernity in India: Socio-Political and Religious Thought of Vakkom Moulavi” by Jose Abraham (Concordia University). The publisher’s description follows:
Colonialism was much more than another account of imperialism in human history. It introduced European categories and concepts into everyday habits of thought of the colonized. Focusing on writings of Vakkom Moulavi, who is known as the father of ‘Islamic reform’ in Kerala, South India, Abraham argues that the socio-religious reform movements of the colonial period was largely shaped by the discourse on modernity. In the wake of the socio-political changes initiated by colonial rule in Kerala, Vakkom Moulavi motivated Muslims to embrace modernity, especially modern education, in order to reap maximum benefit. In this process, to counter the opposition of conservative leaders and their followers, he initiated religious reform arguing that the major themes of colonial discourse were fully compatible with Islamic traditions. However, though modernization was the overall purpose of his socio-reform movement, he held fairly ambivalent attitudes towards individualism, materialism and secularization and defended Islam against the attacks of Christian missionaries.
This November, Transaction Publishing will release “God Wills It: Presidents and the Political Use of Religion” by David O’Connell (Dickinson College). The publisher’s description follows:
God Wills It is a comprehensive study of presidential religious rhetoric. Using careful analysis of hundreds of transcripts, David O’Connell reveals the hidden strategy behind presidential religious speech. He asks when and why religious language is used, and when it is, whether such language is influential.
Case studies explore the religious arguments presidents have made to defend their decisions on issues like defense spending, environmental protection, and presidential scandals. O’Connell provides strong evidence that when religious rhetoric is used public opinion typically goes against the president, the media reacts harshly to his words, and Congress fails to do as he wants. An experimental chapter casts even further doubt on the persuasiveness of religious rhetoric.
God Wills It shows that presidents do not talk this way because they want to. Presidents like Jimmy Carter and George H.W. Bush were quite uncomfortable using faith to promote their agendas. They did so because they felt they must. God Wills It shows that even if presidents attempt to call on the deity, the more important question remains: Will God come when they do?
This December, Palgrave Macmillan Press will release “Politicization of Religion, the Power of State, Nation and Faith: The Case of Former Yugoslavia and its Successor States” edited by Gorana Ognjenovic and Jasna Jozelic (University of Oslo). The publisher’s description follows:
There is a great difference between a war being categorized as “religious” and religion being politicized for the purpose of achieving a political goal. However it can at times be hard to tell difference between the two. It can be especially hard to do so when the difference between “pretend to be” and “is” is obscured almost to a point beyond recognition. Volume one analyzes the mass production and use of counterfeit religious symbolism used for political purposes. Volume two of this book focuses more on the actual practical application of the symbolism within the context of state, nation and faith: the use of counterfeit religious symbolism to blur the essential distinction between “what is a real danger to a nation” and “what is not.”
This December, Oxford University Press will release “Religion and Nation in South India: Maraimalai Adigal, the Neo-Saivite Movement and Tamil Nationalism, 1876-1950” by Ravi Vaitheespara (University of Manitoba). The publisher’s description follows:
While most scholarship on nationalism have focused on the recent secular foundations of nationalism, this work examines the religious roots of nationalism and specifically the (Neo) Shaivite roots of Tamil nationalism and the Dravidian movement. The book traces the anti-Aryan, anti-Brahmin character of Tamil nationalism and the Dravidian movement to the Tamil Neo-Shaivite movement that emerged against the background of Neo-Vedantic and Vaishnavite revivalist current that accompanied the rise of pan-Indian nationalism. Drawing from a range of influences including European Orientalist and Missionary critiques of the philosophical idealism found in Brahmanism and Neo-Vedantic thought, the Neo-Shaivite articulation of non-Brahmin Tamil nationalism endowed Tamil nationalism with a critical spirit and critical grammar that not only rejected such idealism—but also celebrated the more firmly grounded and sensuous Tamil tradition celebrated in ancient Tamil and Bhakti poetry. The book presents these insights and arguments through a critical exploration of the life and work of Maraimalai Adigal (1876-1950) who not only played a central role in consolidating the intellectual and cultural foundation for non-Brahmin Tamil nationalism but whose life intersected with many of the pioneer figures in the Tamil nationalist and Dravidian movement.
Next month, Oxford University Press releases “The Oxford Handbook of American Islam” edited by Yvonne Y. Haddad (Georgetown University) and Jane I. Smith (Harvard Divinity School, retired). The publisher’s description follows:
Islam has been part of the increasingly complex American religious scene for well over a century, and was brought into more dramatic focus by the attacks of September 11, 2001. American Islam is practiced by a unique blend of immigrants and American-born Muslims. The immigrants have come from all corners of the world; they include rich and poor, well-educated and illiterate, those from upper and lower classes as well as economic and political refugees. The community’s diversity has been enhanced by the conversion of African Americans, Latina/os, and others, making it the most heterogeneous Muslim community in the world.
With an up-to-the-minute analysis by thirty of the top scholars in the field, this handbook covers the growth of Islam in America from the earliest Muslims to set foot on American soil to the current wave of Islamophobia. Topics covered include the development of African American Islam; pre- and post-WWII immigrants; Sunni, Shi`ite, sectarian and Sufi movements in America; the role and status of women, marriage, and family; and the Americanization of Islamic culture.
Throughout these chapters the contributors explore the meaning of religious identity in the context of race, ethnicity, gender, and politics, both within the American Islamic community and in relation to international Islam.
This December, Sussex Academic Press will release “The Crescent Remembered: Islam and Nationalism on the Iberian Peninsula” by Patricia Hertel (University of Basel). The publisher’s description follows:
Contemporary Spain and Portugal share a historical experience as Iberian states which emerged within the context of al-Andalus. These centuries of Muslim presence in the Middle Ages became a contested heritage during the process of modern nation-building with its varied concepts and constructs of national identities. Politicians, historians and intellectuals debated vigorously the question how the Muslim past could be reconciled with the idea of the Catholic nation.
The Crescent Remembered investigates the processes of exclusion and integration of the Islamic past within the national narratives. It analyzes discourses of historiography, Arabic studies, mythology, popular culture and colonial policies towards Muslim populations from the 19th century to the dictatorships of Franco and Salazar in the 20th century. In particular, it explores why, despite apparent historical similarities, in Spain and Portugal entirely different strategies and discourses concerning the Islamic past emerged. In the process, it seeks to shed light on the role of the Iberian Peninsula as a crucial European historical “contact zone” with Islam.
Next month, Hurst Publishers will release “Lives in Common: Arabs and Jews in Jerusalem, Jaffa and Hebron” by Menachem Klein (Bar-Ilan University, Israel). The publisher’s description follows:
Most books dealing with the Israeli–Palestinian conflict see events through the eyes of policy-makers, generals or diplomats. Menachem Klein offers an illuminating alternative by telling the intertwined histories, from street level upwards, of three cities — Jerusalem, Jaffa and Hebron — and their intermingled Jewish, Muslim and Christian inhabitants, from the nineteenth century to the present. Each of them was and still is a mixed city. Jerusalem and Hebron are holy places, while Jaffa till 1948 was Palestine’s principal city and main port of entry.
Klein portrays a society in the late Ottoman period in which Jewish-Arab interactions were intense, frequent, and meaningful, before the onset of segregation and separation gradually occurred in the Mandate era. The unequal power relations and increasing violence between Jews and Arabs from 1948 onwards are also scrutinised. Throughout, Klein bases his writing not on the official record but rather on a hitherto hidden private world of Jewish-Arab encounters, including marriages and squabbles, kindnesses and cruelties, as set out in dozens of memoirs, diaries, biographies and testimonies.
This month, Brill Publishing releases “Law and the Islamization of Morocco under the Almoravids: The Fatwās of Ibn Rushd al-Jadd to the Far Maghrib” by Camilo Gómez-Rivas (University of California, Santa Cruz). The publisher’s description follows:
Law and the Islamization of Morocco under the Almoravids: The Fatwās of Ibn Rushd al-Jadd to the Far Maghrib investigates the development of legal institutions in the Far Maghrib during its unification with al-Andalus under the Almoravids (434-530/1042-1147). A major contribution to our understanding of the twelfth-century Maghrib and the foundational role played by the Almoravids, it posits that political unification occurred alongside urban transformation and argues that legal institutions developed in response to the social needs of the growing urban spaces as well as to the administrative needs of the state. Such social needs included the regulation of market exchange, the settlement of commercial disputes, and the privatization and individualization of property.
In December, Cambridge University Press will release “The Second Formation of Islamic Law: The Hanafi School in the Early Modern Ottoman Empire” by Guy Burak (New York University). The publisher’s description follows:
The Second Formation of Islamic Law is the first book to deal with the rise of an official school of law in the post-Mongol period. The author explores how the Ottoman dynasty shaped the structure and doctrine of a particular branch within the Hanafi school of law. In addition, the book examines the opposition of various jurists, mostly from the empire’s Arab provinces, to this development. By looking at the emergence of the concept of an official school of law, the book seeks to call into question the grand narratives of Islamic legal history that tend to see the nineteenth century as the major rupture. Instead, an argument is formed that some of the supposedly nineteenth-century developments, such as the codification of Islamic law, are rooted in much earlier centuries. In so doing, the book offers a new periodization of Islamic legal history in the eastern Islamic lands.