Coppélie Cocq and Kirk P.H. Sullivan
Ponnāni was a port in southwestern India that resisted the Portuguese incursions in the sixteenth century through the active involvement of religious, mercantile and military elites. In the late seventeenth and eighteenth centuries Ponnāni was the only place where the Dutch East India Company had commercial access into the kingdom of the Zamorins of Calicut. When the Dutch gained prominence in the coastal belt, this port town became the main centre for their commercial, diplomatic, and political transactions. But as a religious centre it began to recede into oblivion in the larger Indian Ocean and Islamic scholarly networks. The present article examines this dual process and suggests important reasons for the transformations. It argues that the port town became crucial for diplomatic and economic interests of the Dutch East India Company and the Zamorins, whereas its Muslim population became more parochial as they engaged with themselves than with the larger socio-political and scholarly networks.
Hanna Outakoski, Eva Lindgren, Asbjørg Westum and Kirk P.H. Sullivan
Nancy H. Hornberger and Nicholas Limerick
Paolo Sartori and Bakhtiyar Babajanov
How far, if at all, did the intellectual legacy of early 20th-century Muslim reformism inform the transformative process which Islam underwent in Soviet Central Asia, especially after WWII? Little has been done so far to analyze the output of Muslim scholars (ʿulamāʾ) operating under Soviet rule from the perspective of earlier Islamic intellectual traditions. The present essay addresses this problem and sheds light on manifestations of continuity among Islamic intellectual practices—mostly puritanical—from the period immediately before the October Revolution to the 1950s. Such a continuity, we argue, profoundly informed the activity of the Spiritual Administration of the Muslims of Central Asia and Kazakhstan (SADUM) established in Tashkent in 1943 and, more specifically, the latter’s attack against manifestations of religiosity deemed “popular,” which were connected to the cult of saints. Thus, this essay posits that the juristic output of Soviet ʻulamā’ in Central Asia originates from and further develops an Islamic reformist thinking, which manifested itself in the region in the late 19th- and early 20th-century. By establishing such an intellectual genealogy, we seek in this article to revise a historiographical narrative which has hitherto tended to decouple scripturalist sensibilities from Islamic reformism and modernism.
The present article shows that, according to archaeological and literary evidence, an expansion in mining occurred in the early Islamic world as a result of changes in mining technology at the end of Late Antiquity. The production of gold, silver, copper, iron, and other minerals is shown to have peaked in the eighth and ninth centuries and then to have declined during the tenth and eleventh centuries due to insecurity and/or exhaustion of the mines. Mining development was financed privately, and mines were usually private property.
Educational Decisions and Girls’ Schooling in Late Ottoman Syria
Beginning in the 1850s, the Ottoman Empire’s educational landscape expanded and diversified. During this era of imperial reforms, discourses around education increasingly focused on the importance of female education. This article uses census material from Tripoli in today’s Lebanon to explore the experiences of students in the wake of these shifts. It examines literacy rates across different social and religious groups and the extent to which educational decisions parents made were biased by gender and class. The analysis reveals that the rate of Muslim boys’ literacy was high even before new schools opened starting in the 1850s. As for the post-reform developments, it shows that although around a quarter of propertied families decided to send their sons and daughters to school, a considerable proportion of Muslim and Christian families privileged sons alone. Still, reforms allowed a number of groups in the generations between 1860 and 1910 to achieve higher rates of literacy, including Muslim and Christian girls as well as the children of artisans.