This May, Cambridge University Press will release “Dissent on Core Beliefs: Religious and Secular Perspectives” edited by Simone Chambers (University of Toronto) and Peter Nosco (University of British Columbia). The publisher’s description follows:
Difference, diversity and disagreement are inevitable features of our ethical, social and political landscape. This collection of new essays investigates the ways that various ethical and religious traditions have dealt with intramural dissent; the volume covers nine separate traditions: Confucianism, Buddhism, Christianity, Judaism, Islam, liberalism, Marxism, South Asian religions and natural law. Each chapter lays out the distinctive features, history and challenges of intramural dissent within each tradition, enabling readers to identify similarities and differences between traditions. The book concludes with an Afterword by Michael Walzer, offering a synoptic overview of the challenge of intramural dissent and the responses to that challenge. Committed to dialogue across cultures and traditions, the collection begins that dialogue with the common challenges facing all traditions: how to maintain cohesion and core values in the face of pluralism, and how to do this in a way that is consistent with the internal ethical principles of the traditions.
Last month, Ashgate Publishing released “The Transformation of Politicised Religion: From Zealots into Leaders” edited by Harmut Elsenhans (University of Leipzig, Germany), Rachid Ouaissa (Philipps-Universität Marburg, Germany), Sebastian Schwecke (University of Göttingen, Germany), and Mary Ann Tétreault (Trinity University, USA). The publisher’s description follows:
Including contributions from leading scholars from Algeria, France, Germany, India and the United States this book traces the rise and turn to moderation of the New Cultural Identitarian Political Movements, often labelled in the West as fundamentalists. Arguing that culturally based ideologies are often the instruments, rather than the motivating force though which segments of a rising middle strata challenge entrenched elites the expert contributors trace the rise of these movements to changes in their respective countries’ political economy and class structures. This approach explains why, as a result of an ongoing contestation and recreation of bourgeois values, the more powerful of these movements then tend towards moderation. As Western countries realise the need to engage with the more moderate wings of fundamentalist political groups their rationale and aims become of increasing importance and so academics, decision-makers and business people interested in South Asia and the Muslim world will find this an invaluable account.
This May, Brill Publishing will release “The Wahhabis seen through European Eyes (1772-1830): Deists and Puritans of Islam” by Giovanni Bonacina (University of Urbino). The publisher’s description follows:
In The Wahhabis seen through European Eyes (1772-1830) Giovanni Bonacina offers an account of the early reactions in Europe to the rise of the Wahhabi movement in Arabia. Commonly pictured nowadays as a form of Muslim fundamentalism, the Wahhabis appeared to many European witnesses as the creators of a deistic revolution with serious political consequences for the Ottoman ancien regime. They were seen either in the light of contemporary events in France, or as Islamic theological reformers in the mould of Calvin, opposing an established church and devotional traditions. These audacious but fascinating attempts to interpret the unknown by way of the better known are illustrated in Bonacina’s book.
This May, Ashgate Publishing will release “Shi’i Reformation in Iran: The Life and Theology of Shari’at Sangelaji” by Ali Rahnema (American University of Paris). The publisher’s description follows:
Shi ‘ism caught the attention of the world as Iran experienced her revolution in 1979 and was subsequently cast in the mold of a monolithic discourse of radical political Islam. The spokespersons of Shi’i Islam, in or out of power, have not been the sole representatives of the faith. Nonconformist and uncompromising, the Shi‘i jurist and reformist Shari’at Sangelaji (1891–1944) challenged certain popular Shi‘i beliefs and the mainstream clerical establishment, guarding and propagating it. In Shi’i Reformation in Iran, Ali Rahnema offers a fresh understanding of Sangelaji’s reformist discourse from a theological standpoint, and takes readers into the heart of the key religious debates in Iran in the 1940s. Exploring Sangelaji’s life, theological position and disputations, Rahnema demonstrates that far from being change resistant, debates around why and how to reform the faith have long been at the heart of Shi’i Islam.
Drawing on the writings and sermons of Sangelaji, as well as interviews with his son, the book provides a detailed and comprehensive introduction to the reformist’s ideas. As such it offers scholars of religion and Middle Eastern politics alike a penetrating insight into the impact that these ideas have had on Shi’ism—an impact which is still felt today.
This March, Brill Publishing will release “Religious Transformation in Modern Asia: A Transitional Movement” edited by David W. Kim (Australian National University). The publisher’s description follows:
This volume explores the religious transformation of each nation in modern Asia. When the Asian people, who were not only diverse in culture and history, but also active in performing local traditions and religions, experienced a socio-political change under the wave of Western colonialism, the religious climate was also altered from a transnational perspective. Part One explores the nationals of China (Taiwan), Hong Kong, Korea, and Japan, focusing on the manifestations of Japanese religion, Chinese foreign policy, the British educational system in Hong Kong in relation to Tibetan Buddhism, the Korean women of Catholicism, and the Scottish impact in late nineteenth century Korea. Part Two approaches South Asia through the topics of astrology, the works of a Gujarātī saint, and Himalayan Buddhism. The third part is focused on the conflicts between ‘indigenous religions and colonialism,’ ‘Buddhism and Christianity,’ ‘Islam and imperialism,’ and ‘Hinduism and Christianity’ in Southeast Asia.
In January, Palgrave Macmillan released “Identity and Political Participation Among Young British Muslims: Believing and Belonging” by Asma Mustafa (Oxford Centre for Islamic Studies). The publisher’s description follows:
The integration of British born young Muslims into wider society is one of
the most topical issues challenging policy makers in modern Britain. As citizens with diverse ethnic and religious backgrounds they have aspirations, values and interests which may seem difficult to accommodate within a Western European social and political context.
For an intelligent and well informed analysis of the dynamic nature of social and political integration, we need to listen to the voices of young British Muslims, males and females; and record the diversity of their experiences as citizens. Understanding their motivations and political concerns are key factors in illuminating their identity and predicting their political action. The challenge for informed policy-making is to avoid simple stereotyping of faith communities and examine more deeply the key drivers of identity formation and political engagement of young British Muslims.
This May, Princeton University Press will release “Young Islam: The New Politics of Religion in Morocco and the Arab World” by Avi Max Spiegel (University of San Diego). The publisher’s description follows:
Today, two-thirds of all Arab Muslims are under the age of thirty. Young Islam takes readers inside the evolving competition for their support—a competition not simply between Islamism and the secular world, but between different and often conflicting visions of Islam itself.
Drawing on extensive ethnographic research among rank-and-file activists in Morocco, Avi Spiegel shows how Islamist movements are encountering opposition from an unexpected source—each other. In vivid and compelling detail, he describes the conflicts that arise as Islamist groups vie with one another for new recruits, and the unprecedented fragmentation that occurs as members wrangle over a shared urbanized base. Looking carefully at how political Islam is lived, expressed, and understood by young people, Spiegel moves beyond the top-down focus of current research. Instead, he makes the compelling case that Islamist actors are shaped more by their relationships to each other than by their relationships to the state or even to religious ideology. By focusing not only on the texts of aging elites but also on the voices of diverse and sophisticated Muslim youths, Spiegel exposes the shifting and contested nature of Islamist movements today—movements that are being reimagined from the bottom up by young Islam.
The first book to shed light on this new and uncharted era of Islamist pluralism in the Middle East and North Africa, Young Islam uncovers the rivalries that are redefining the next generation of political Islam.
In May, Cambridge University Press will release “Gender Hierarchy in the Qur’ān: Medieval Interpretations, Modern Responses” by Karen Bauer (Institute of Ismaili Studies, London). The publisher’s description follows:
This book explores how medieval and modern Muslim religious scholars (‘ulamā’) interpret gender roles in Qur’ānic verses on legal testimony, marriage, and human creation. Citing these verses, medieval scholars developed increasingly complex laws and interpretations upholding a male-dominated gender hierarchy; aspects of their interpretations influence religious norms and state laws in Muslim-majority countries today, yet other aspects have been discarded entirely. Karen Bauer traces the evolution of their interpretations, showing how they have been adopted, adapted, rejected, or replaced over time, by comparing the Qur’ān with a wide range of Qur’ānic commentaries and interviews with prominent religious scholars from Iran and Syria. At times, tradition is modified in unexpected ways: learned women argue against gender equality, or Grand Ayatollahs reject sayings of the Prophet, citing science instead. This innovative and engaging study highlights the effects of social and intellectual contexts on the formation of tradition, and on modern responses to it.
This May, Trentham Books will release “British-Islamic Identity: Third Generation Bangladeshis from East London” by Aminul Hoque (University of London). The publisher’s description follows:
How does it feel to be constructed as the violent, terrorist, un-British “other”? To be a minority in a majority situation, to have no sense of belonging, to be voiceless, marginalized and invisible? British-Islamic Identity examines these issues through an ethnographic account of the lives and multifaceted identities of six British-born third generation Bangladeshis from east London. Do they see themselves as Bangladeshi, British, Muslim, Londoners, none of these or a fusion of them all? Their stories are powerful, clear and unsettling, charting their journeys from invisibility to visibility and from the periphery to the core of social life.
The book shows how young Bangladeshis have constructed a new British Islamic identity for themselves. British Islam is a dynamic and syncretic identity that occupies a social and spiritual space in their lives. It helps young British-born Bangladeshis to manage the complexities of being British, Bangladeshi and Muslim. It gives them a sense of belonging, recognition and acceptance, as they struggle against systemic and institutional racism, isolation and poverty.
The book tackles the layers of sociological postmodern identity – language, race, religion, nation and gender – and frames them within the context of young people’s self-narratives. It offers important new insight and understanding of their own stories of identity and allows us to hear these ignored and alienated voices. This makes the book essential reading for those who work with or are concerned about young people – parents, teachers, youth workers, students, academics, policymakers, politicians, journalists. It will interest young people whose roots, ancestry and heritage lie outside the UK. And with Islam dominating the domestic and international news agenda, it is a timely and positive contribution to the often misunderstood notions of what it means to be a British Muslim.
In May, Brill will release “Psychology of Religion in Turkey” edited by Zuhâl Ağılkaya-Şahin (Izmir Katip Çelebi University), Heinz Streib (University of Bielenfeld), Ali Ayten (Marmara University), and Ralph W. Hood, Jr. (University of Tennessee at Chattanooga). The publisher’s description follows:
In Psychology of Religion in Turkey, senior and emerging Turkish scholars present critical conceptual analyses and empirical studies devoted to the Psychology of Religion in Turkey. Parts 1 and 2 consist of articles placing the psychology of religion in historical context of an ancient culture undergoing modernization and secularization and articles devoted to the uniqueness of Islam among the great faith traditions. Part 3 is devoted to empirical studies of religion and positive outcomes related to health and virtues while part 4 is devoted to empirical studies on social outcomes of religious commitment in Turkey. Finally, part 5 is devoted to the issues of religiousness and spirituality, including two studies focused upon Turkish Sufism.