Pub Date : 2015-01-01DOI: 10.1080/20566093.2015.1047691
J. Howell
Abstract This article examines the impetus that ritually patterned emotion can impart to Islamic movements in late modern settings, focusing on a new type of revival activity that has become sensationally popular over the last decade in Southeast Asia: mass prayer rallies featuring long braces of rousing sung prayers (salawat) and litanies (zikir). While much of the literature on social movements has sought to explain mobilization by identifying cognitively framed interests underlying participation, this article recognizes the complex interplays of ideation and affect and moves the analysis of emotion beyond the mere identification of cultural categories through which emotion is expressed. Contrasting the novel renderings of salawat prayers in the new rally settings to traditional usages, and to the motivational impulsion of another highly popular revival ritual practice, Qur’an memorization as analyzed by Gade, the article models an extension of emotion studies that attends to the psychophysiological shaping of affect through bodily ritual performance as it interacts with the particularities of cultural shaping and social context. Further, it identifies the distinctive ways in which the mass prayer rallies cater to the participation proclivities typical of Muslims and others caught up in the individualizing currents of highly fluid late-modern societies.
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Pub Date : 2015-01-01DOI: 10.1080/20566093.2015.1047688
I. Ahmad
John Keane in conversation with Irfan Ahmad.
约翰·基恩与伊尔凡·艾哈迈德谈话。
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Pub Date : 2015-01-01DOI: 10.1080/20566093.2015.1047685
B. Turner, I. Ahmad
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Pub Date : 2015-01-01DOI: 10.1080/20566093.2015.1047695
Yuri Contreras-Vejar
This essay is a theoretical and historical analysis of how and why Chile’s political Catholicism followed a unique course of development during the first half of the twentieth century. For most part of modern history, Catholicism and democratic Liberalism were antithetical worldviews; however, during the first decades of the twentieth century, political Catholicism in Chile followed a political path that embraced the basic tenet of Liberalism, postponing political polarization, violence, and authoritarianism which had engulfed other Catholic societies. In the earliest phase of the Chilean Christian Democratic Party, from 1934 to1941, two groups of individuals fought an ideological battle over opposing conceptions of society. The democratic faction of the young Catholic party, led by Eduardo Frei Montalva, prevailed against the Fascism-inspired group. That was the beginning of the first successful Catholic Democratic party in modern history. The principal purpose of this essay is to explain why Chile’s political Catholicism followed a unique historical path in the early decades of the twentieth century. For that purpose, this study will historically reconstruct the ideological conflicts and the role of theological conceptions in the early phase of the Chilean Christian Democratic Party during the years 1920–1945, and use several theoretical traditions, including network theory and Max Weber’s theory of religious orientations, to explain why the democratic faction became the ultimate victor of these ideological conflicts.
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Pub Date : 2015-01-01DOI: 10.1080/20566093.2015.1047694
I. Ahmad
This essay offers some critical reflections on Hallaq’s (2013) The Impossible State. In part I, I summarize the author’s contention. Part II identifies certain conceptual tensions in and neglect of some of the issues therein. I dwell in particular on three aspects: (a) the meanings of sharia, its place in Islam and its usage in the academic discourses; (b) the possibility of disentangling the calls for an Islamic state from statism to stress other forms of politics; and (c) the retrieval of initiatives and thoughts counter to nationalism. I stress the aligning of the philosophical with lifeworld in such a manner that one does not subsume the other. Briefly I also examine orientalism and its unwitting traces even in critiques of orientalism. I end by discussing “aspectualism” in anthropological writings on the state and ask if aspectualism is inherent in scholarly enterprise. This essay by an anthropologist (also trained in sociology and political science) on the work of an expert of Islamic law, I hope, will contribute to interdisciplinary discussions on themes that Hallaq’s important book, with its sharp thesis, has raised.
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