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Section Editors:Ines Aščerić-Todd, Clinton Bennett, Luis F. Bernabé Pons, Jaco Beyers, Emanuele Colombo, Lejla Demiri, Martha T. Frederiks, David D. Grafton, Stanisław Grodź, Alan M. Guenther, Vincenzo Lavenia, Arely Medina, Diego Melo Carrasco, Alain Messaoudi, Gordon Nickel, Claire Norton, Reza Pourjavady, Douglas Pratt, Charles Ramsey, Peter Riddell, Umar Ryad, Cornelia Soldat, Charles Tieszen, Carsten Walbiner, Catherina Wenzel.
Section Editors:Ines Aščerić-Todd, Clinton Bennett, Luis F. Bernabé Pons, Jaco Beyers, Emanuele Colombo, Lejla Demiri, Martha T. Frederiks, David D. Grafton, Stanisław Grodź, Alan M. Guenther, Vincenzo Lavenia, Arely Medina, Diego Melo Carrasco, Alain Messaoudi, Gordon Nickel, Claire Norton, Reza Pourjavady, Douglas Pratt, Charles Ramsey, Peter Riddell, Umar Ryad, Cornelia Soldat, Charles Tieszen, Carsten Walbiner, Catherina Wenzel.
Contributors
Nelly Amri, Emma Aubin-Boltanski, Sana Chavoshian, Rachida Chih, Vincent Geisser, Denis Gril, Mohamed Amine Hamidoune, David Jordan, Hanan Karam, Kai Kresse, Jamal Malik,Youssef Nouiouar, Luca Patrizi, Thomas Pierret, Stefan Reichmuth, Youssouf T. Sangaré, Besnik Sinani, Fabio Vicini and Ines Weinrich.
Contributors
Nelly Amri, Emma Aubin-Boltanski, Sana Chavoshian, Rachida Chih, Vincent Geisser, Denis Gril, Mohamed Amine Hamidoune, David Jordan, Hanan Karam, Kai Kresse, Jamal Malik,Youssef Nouiouar, Luca Patrizi, Thomas Pierret, Stefan Reichmuth, Youssouf T. Sangaré, Besnik Sinani, Fabio Vicini and Ines Weinrich.
Abstract
At a time of sociocultural changes that started questioning established Islamic learning traditions (independence years, post-Cold War/book market liberalization), printing diasporas exerted influence on the circulation of Islamic texts in East Africa: published overseas (Cairo, Beirut, and the Indian subcontinent) and/or locally reprinted on the Swahili-speaking Islamic coast, they came to play a seminal role in negotiating Swahili Muslim literary culture. How have transoceanic religious and intellectual networks operating beyond national borders become intertwined? In this paper, the beginnings of Swahili Muslim book publishing—and the entities underpinning it, such as Nairobi’s Islamic Foundation Center, a Pakistani-oriented charitable foundation—will be outlined. I will then delve into the history of Indian-and-Swahili family-run publishers Adam Traders based in Mombasa in order to tackle hitherto neglected transoceanic connections and patterns of influence across the sea.
Abstract
Travel following religious aims has a long tradition in the Indonesian-Malay Archipelago. Yet mass overseas religious tourism is a relatively recent phenomenon among people in today’s Indonesia. A variety of travel agencies advertise pilgrimage package tours to notable destinations like Mecca and Medina but also to other destinations in the Middle East, Europe, East Asia, and Central Asia. An analytical focus on various images in this context, including their creation and distribution, reveals patterns of prestigious cosmopolitan middle-class imagery among Muslim and Christian Indonesians in the field of religious tourism. This imagery is similar across different religious affiliations and particularly vibrant in online social media. The imagery challenges perceptions of interreligious divisions and hegemonic mappings of the world, ultimately centralizing the local social environment of people and exhibiting national Indonesian pride.
Abstract
This paper argues that the mainstream Indonesian cosmopolitan Islamic intellectual milieu has not been adequately conceptualized in existing literature. By presenting a political history of the evolution of this cosmopolitan cohort and by engaging with contemporary emic Indonesian debates on the nexus between cosmopolitanism, Islam, and the nation state, the paper finds that in the twentieth and twenty-first centuries in the archipelago, cosmopolitan Islamic thought has been, and continues to be, significantly driven and shaped by the interplay of international influences dominated by the “West” and Indonesian patriotic politics. More recently, Indonesia’s perceived status as an Islamic periphery and the country’s emerging soft power agenda contribute to furthering a peculiar relationship between cosmopolitanism and patriotism in Indonesian Islamic intellectualism. The paper argues that as a result of the strong impact of patriotism, mainstream Indonesian cosmopolitan Islamic intellectuals are best understood as nationally rooted “cosmopatriots,” representing “cosmopatriotism,” while the “West” remains a central intellectual and cultural reference point.
Abstract
In recent years a variety of activities have emerged in Indonesia that invite Palestinian shaykhs as figures of religious authority. These practices are a by-product of humanitarian initiatives carried out by Muslim solidarity organizations of the Tarbiyya movement. Analyzing these practices through the lens of Muslim cosmopolitanism, I argue that they reflect a cosmopolitan patriotism, in which the umma and the nation are mutually constitutive frameworks of belonging. Mobilizing Indonesians for the Palestinian cause, while teaching them Qurʾan memorization skills that Gazans are believed to exceptionally possess, serves to create a pious generation as envisioned by the Tarbiyya movement.