Book reviews

Peter G. Gowing & Robert D. Mc. Amis (ed.)

The Muslim Filipinos: Their History, Society and Contemporary Problems,

Manila: Solidaridad Publishing House, 1974, pp. 311.

Cesar Adib Majul

Muslims in the Philippines,

Manila: Saint Mary's Publishing, 1978, pp. 392.

T.J.S. George

Revolt in Mindanao: The Rise of Islam in Philippines Politics

Kuala Lumpur; Oxford University Press, 1981, pp. 294.     

Book reviews

Michael Rywkin

Moscow's Muslim Challenge – Soviet Central Asia

Armonk (N.Y.): M.E. Sharpe, Inc., 1982, pp. 200; $25.00

E. Allen Richardson

Islamic Cultures in North America: Patterns of Belief and Devotion of Muslims from Asian Countries in the United States and Canada, New York: The Pilgrim Press, 1981, 64 pp. $3.95.

Muhammad Imran

Position and Prospects of Islam in Latin American Lahore: Malik Sirajuddin & Sons, 1979, Price n. m.     

Book reviews

William G. Lockwood

European Moslems: Economy and Ethnicity in Western Bosnia

New York, Academic Press, 1975, pp. 241; $18.50 (Bibliography 10)

Muslim Communities In Non‐Muslim States

London, Islamic Council of Europe, 1980, pp. 169 $5.00     

Fassil Demissie on Building the Colonial Edifices in Algiers Urban Forms and Colonial Confrontation: Algiers under the French Rule by Zeynep Celik

Ahmed, Akabar (1992) Postmodernism and Islam, London: Routledge. Gellner, Ernest (1992) Postmodernism, Reason and Religion, London: Routledge.     

Book review

Ethnicity, Race and American foreign policy: A History Alexander DeConde Boston: Northeastern University Press, 1992, 270 pp., $40.00 cloth; $15.95 paper.     

Book reviews

Black Atlantic: Modernity and Double Consciousness, Paul Gilroy, Cambridge MA: Harvard University Press, October 1993.     

Book review

The Jama Mapun. A Changing Samal Society in the Southern Philippines

Eric Casino

Quezon City (Philippines), Ateneo De Manil University Press, 159 pages; $12.00, $7.75 (paper)     

An intergenerational conceptualisation of Italian-Australian ethnic identity through Bourdieu and Heidegger

ABSTRACT

This paper provides a phenomenological reconceptualisation of ethnic identity. Drawing upon a case study of a family originating in Calabria, Italy, and living in Adelaide, South Australia, I consider the way in which the three generations perceive their ‘being ethnic’ across time and space. The first-generation participants were born in Italy and migrated to Australia during the 1950s; the second generation are their children; and the third generation are the children of the second generation. The findings show a widespread intergenerational identification of ethnicity as ‘being Italian’, which, however, has different meanings across the three generations. This depends on the participants’ phenomenological perceptions of being thrown into the world [Heidegger, M. (1962). Being and time. (J. Macquarie & E. Robinson, Trans.). New York, NY: Harper]. Some 40 years after Huber’s [(1977). From pasta to Pavlova: A comparative study of Italian settlers in Sydney and Griffith. St Lucia: University of Queensland Press] study about the assimilation of Italian-Australians published in her book From Pasta to Pavlova, the present paper shows a movement from pavlova to pasta, especially by the third-generation participants, who experience a sense of ethnic revival. Essential in such a shift of ethnic identity is what I refer to as institutional positionality; that is, one’s perceptions of the position of one’s ‘ethnic being in the world’. This is investigated by combining with the sociology of migration, including the Bourdieusian conceptual apparatus of capital [Bourdieu, P. (1986). The forms of capital. In J. Richardson (Ed.), Handbook of theory and research in the sociology of education (pp. 241–258). New York, NY: Greenwood Press], a Heideggerian existential theory [Heidegger, 1962]. Such a juxtaposition provides further reflexivity through a reconceptualisation that considers the role of ontology in the sociology of migration.     

Incense and holy bread: the sense of belonging through ritual among Middle Eastern Christians in Denmark

ABSTRACT

This article investigates how two Middle Eastern Christian churches in Denmark are constructed as particular sensorial spaces that invite attendees to participate in and identify with specific times and spaces. As with other Christian groups, rituals of the Sunday mass constitute a highlight of the activities that confirm the congregations’ faith and community, but for members of a minority faith, these rituals also serve other functions related to identification and belonging. Inspired by a practice-oriented [Bell, Catherine. (1992). Ritual Practice, Ritual Theory. Oxford: Oxford University Press] and phenomenological approach to place-making [Cresswell, Tim. (2002). “Introduction: Theorizing Place.” In Mobilizing Place, Placing Mobility: The Politics of Representation in a Globalized World, edited by Ginette Verstraete and Tim Cresswell, 11–32. Amsterdam: Editions Rodopi B.V.] through sensory communication [Leistle, Bernard. (2006). “Ritual as Sensory Communication: A Theoretical and Analytical Perspective.” In Ritual and Identity: Performative Practices as Effective Transformations of Social Reality, edited by Klaus-Peter Köpping, Bernhard Leistle, and Michael Rudolph, 33–74. Berlin: LIT Verlag; Pink, Sarah. (2009). Doing Sensory Ethnography. London: Sage], the article examines constructions of religious identity and belonging through ritual practices. The findings stem from fieldwork carried out in 2014–2015 and are part of a larger cross-disciplinary study of Egyptian, Iraqi and Assyrian Christians in Denmark. We argue that in various ways, the ritual forms a performative space for memory and belonging which, through bodily practices and engagement with the materialities of the church rooms, creates a memory that reconnects the practitioners with places elsewhere. More specifically, we argue that the Sunday ritual facilitates the connection with God and the eternal, a place and time with fellow believers, and a relocation to remember and re-enter a pre-migration past and ‘homeland’.     

The role of language skills in the settling-in process – experiences of highly skilled migrants’ accompanying partners in Germany and the UK

ABSTRACT

The role of the family in the international migration of highly skilled migrants has often been disregarded. Highly skilled labour migrants follow a concrete job offer abroad and are structurally integrated into the new environment through the work place. On the contrary, the migration of family members is subject to different conditions since most accompanying partners initially do not work. However, accompanying partners are described as managers of the settling-in process of the whole family [Yeoh, Brenda, and Katie Willis. 2004. “Constructing Masculinities in Transnational Space: Singapore Men on the ‘Regional Beat’.” In Transnational Spaces, edited by Peter Jackson, Philip Crang, and Claire Dwyer, 147–163. London: Routledge] and their experiences can be crucial for the duration of their stay. Our paper explores the experiences of mobility of highly skilled migrants’ accompanying partners in Germany and in the UK with regard to their strategies and practices during the settling-in process. The main focus is on the role of language, the establishment of new social networks and labour market participation. The paper draws on the concept of capital accumulation and conversion [Bourdieu, Pierre. 1986. “The Forms of Capital.” In Education: Culture, Economy, and Society, edited by Albert Henry Halsey, 46–58. New York: Oxford University Press] and asks how partners make use of their cultural capital language after migration. Our paper is based on empirical studies in Germany and in the UK, which focus on the migration and settling-in processes of highly skilled professionals and their families.     

Aiming for transitional justice? Diaspora mobilisation for youth and education in Bosnia and Herzegovina

ABSTRACT

Education is acknowledged as a component of transitional justice processes, yet details about how to implement education reform in postconflict societies are underexplored and politicized [King, Elisabeth. 2014. From Classrooms to Conflict in Rwanda. New York: Cambridge University Press]. Local and international actors often neglect the complicated nature of education reform in postconflict societies undergoing transitional justice processes [Jones, Briony. 2015. "Educating Citizens in Bosnia-Herzegovina: Experiences and Contradictions in Post-war Education Reform." In Transitional Justice and Reconciliation: Lessons from the Balkans, edited by Martina Fischer, and Olivera Simic, 193–208. New York: Routledge. Transitional Justice]. The role of the diaspora in transitional justice has been increasingly explored as a participatory transnational actor with influence and knowledge about local dynamics [Roht-Arriaza, Naomi. 2006. The Pinochet Effect: Transnational Justice in the Age of Human Rights. Philadelphia: University of Pennsylvania Press; Haider, Huma. 2008. “(Re)Imagining Coexistence: Striving for Sustainable Return, Reintegration and Reconciliation in Bosnia and Herzegovina. ”International Journal of Transitional Justice 3 (1): 91–113; Young, Laura, and Rosalyn Park. 2009.“ Engaging Diasporas in Truth Commissions: Lessons from the Liberia Truth and Reconciliation Commission Diaspora Project.” International Journal of Transitional Justice 3 (3): 341–361; Koinova, Maria, and D?eneta Karabegovi?. 2017.“ Diasporas and Transitional Justice: Transnational Activism from Local to Global Levels of Engagement.” Global Networks 17 (2): 212–233]. This article bridges academic literature about diaspora engagement and transitional justice, and education and transitional justice by incorporating the role of diaspora actors in post-conflict processes. Using empirical data from multi-sited field work in Bosnia and Herzegovina, Switzerland, Sweden, the United Kingdom, and France, it examines diaspora initiatives which aim to influence local transitional justice processes through translocal community involvement in education and youth policy. It argues that diaspora initiatives can provide alternative and intermediate solutions to the status quo in their homeland, with some potential for contributing to transitional justice and reconciliation processes. Ultimately, diaspora initiatives need support from homeland institutions in order to forward transitional justice agendas in post-conflict societies.     

Muslimness as a political formation: an inquiry into Muslim presence

ABSTRACT

In this article, I undertake an investigation into the political significance of Islam and Muslimness. By doing so, I aim to underscore the primacy of Islam’s ontological (constitutive) nature and its irreducibility to any of its ontic (empirical) articulations. This project necessitates the recovery of the political as the moment of the formation of a collective order and community, irreducible to any of its material expressions (e.g. territorial or institutional unity). Thus, the article renounces the objectivity of the secular grammar which fixes, essentializes, and reduces Muslimness to being merely ‘religious’ as opposed to ‘political’. By contrast, it attempts to retrieve Islam’s basic condition of existence and hence emancipate it from the confines of the Western epistemic structure. Toward that end, the article presents a deconstructive analysis of Islam as an autonomous universe of meaning inaugurated by the event of the Divine Revelation to Prophet Muhammad as its originary moment. By doing so, I also emphasize the primacy of Muslimness as a political subjectivity, whose unity and autonomy is contingent upon the drawing of its most universal boundaries and the exclusion of an outside – a function, I argue, which had historically been fulfilled by the mechanism of the caliphate. Finally, the article discusses an alternative conceptualization of diaspora in order to come to grips with the political implications of Muslimness in the post-caliphate world order.     

Young Moroccan-Dutch: Thinking in Dutch,Feeling Moroccan

Abstract

We examined to what extent Moroccan-Dutch (N?=?25) between 15 and 32 years of age are oriented towards the Dutch and Moroccan community when describing their identities. We used the Twenty Statements Test (developed by Kuhn and McPartland (1954). See, M. H. Kuhn and T. S. McPartland, “An Empirical Investigation of Self-attitudes”, American Sociological Review, Vol. 19, No. 1, 1954, p. 69. In this study, participants were asked to complete the sentence with ‘I am..’ 20 times to assess how they described themselves.) and in-depth interviews to understand their challenges on the acculturation path since many face disadvantage and exclusion in the Dutch community. Moroccan-Dutch were, compared to the reference groups of mainstream Dutch (N?=?20) and Moroccans (N?=?25), more proud of their ethnic identity and attached to Islam. Though their Dutch language was dominant, they felt more Moroccan. They praised the Dutch openness, but suffered from negative stereotyping. Their participation in the Dutch community was low. To enhance their position, social professionals working with Moroccan-Dutch could draw on the rich ethnic and faith traditions of this group to encourage their deeper engagement with the Dutch society.     

Performing new identities: the community language of post-crisis Italian migrants in London

ABSTRACT

After the 2008 global crisis, Italy has experienced a relevant resumption of emigration. Tens of thousands of young Italians have chosen London as their favourite destination, giving rise to a new Italian community in the city. This article focuses on the transformation of migrants’ national identity and on a distinctive device of identity expression: language. Sample cases, extracted from a dataset collected for an original doctoral project, are used to explain how the insertion of English elements in speakers’ native language become the expression of the loss of pure national identity and of the renegotiation of transnational and migratory identities.     

How Islamic Has the “Islamic State” Been?

Two principal views have emerged on the nature and operations of the so-called Islamic State or khilafat. One contends that IS had nothing to do with Islam in both its ideological disposition and practical operations. The other view claims that IS was the embodiment of a Salafist?Wahhabi version of Islam, and therefore it was Islamic. Whereas the first view recognizes the fact that Islam like any divine faith is open to a range of interpretations and applications, the second perspective has treated Islam as a monolithically adaptable doctrine, ignoring the diversity within the Muslim world. The question is: Was IS Islamic or not, or did it exude a form of political Salafism and Islamism of our time?     

Adulteration of pure native blood by aliens? mixed race kapya in colonial and post-Colonial Myanmar

ABSTRACT

Colonization may be viewed not only as loss of sovereignty and territory but also of ‘purity’ of a native race to an alien power. After the British colonized Burma in the late nineteenth century, they brought in Chinese and Indians to the sparsely populated colony as labour for new administrative and economic activities. Intermarriage, mainly between native Burmese women and men of alien races – British, European, Chinese and Indian – was thus inevitable. Mixed-race peoples – kapya in Burmese – were then born out of these relationships, and their identities became a key political issue in colonial Burma. Importantly, all natives, foreigners, and kapya were British subjects at that time. Independent Burma from 1948 through 1962 was not expressly anti-foreigner/kapya; working to naturalize those who had overstayed or remained. However, the Ne Win government from 1962 through 1988 was openly against ex-foreigner and kapya citizens, passing a new citizenship act in 1982 to downgrade their citizenship to a second class tier. The Myanmar Citizenship Law (1982), which remains in force, has downgraded the legal, political and social stature of ex-foreigner and kapya citizens. A more problematic and racist term thway-nhaw or ‘adulterated’ race has come to the fore, being used in official law-like language in recent years and highlighting the racist roots of the Myanmar Citizenship Law.     

Exploring Greek-Cypriot media representations of national identities in ethnically divided Cyprus: the case of the 2002/2004 Annan Plan negotiations

ABSTRACT

This paper explores Greek-Cypriot media representations of national identities during negotiations on a United Nation Plan (the Annan Plan), aiming to reunite ethnically divided Cyprus under a bi-zonal, bi-communal federation. The study analyzed thematically 57 editorials and lead commentaries published in all the daily Greek-Cypriot Press from the presentation of the Annan Plan in November 2002 to April 2004, at which point two simultaneous referenda were held. The study’s findings are consistent with ideas that national identifications are not static and provides an in-depth exploration of exclusive forms of Cypriot identities vis-à-vis more inclusive forms and vis-à-vis hellenocentric identifications.     

Muslims in Europe: the lost tribe of Islam?

The Muslim presence in Europe has caused the Christian churches to focus their attention on a number of issues arising out of this presence and the following article is a review of three papers put out by church organizations. Starting chronologically from the earliest paper to the most recent, I have first summarized the contents of each paper before analysing and commenting on them collectively. The three Church Research Papers on Muslims in Europe are Witness to God in a Secular Europe, Conference of European Churches, Geneva 1985, The Image of Islam in German School Textbooks by Udo Tworuschka, Muslims in Europe. No. 32, 1986, and Islamic Law and its Significance for the Situation of Muslim Minorities in Europe, Report of a study project, Muslims in Europe, No. 35,1987.     

Do Muslims See Australia as Their Homeland? The Notion of watan al-asli and watan al-sukna in Islam

Abstract

The concept of “country” or homeland in Islam was defined by Muslim jurists in the eighth century in the light of the sacred text. They set three categories: watan al-asli, the country of birth, the country of one's spouse or the place of permanent residence; watan al-sukna, the country of temporary residence and employment; and watan al-safari, the country that is traveled to. Accordingly, for Muslims immigrating to Australia, their new country falls into one of these categories. Muslim contact with Australia stretches back centuries. However, although early Muslims arrived on Australian shores before Europeans, they did not settle. It was not until the late 1960s, when Muslims came in mass immigration, that permanent communities were established. Since then, particularly over the last two decades, Muslims have become gradually more visible. This increase in prominence has raised anxiety from some segments of the Australian community. There are groups who view Islam as an obstacle for integration. The loyalty of Muslims to Australia is being debated, discussed and questioned by some intellectuals, politicians, media and other Australians with little or no knowledge of the Islamic theological perspective of the “notion of country”. In this article, I will argue that the “notion of country”, a concept of which even the majority of Muslims are not aware, supports integration. This article will also explore the concept of “homeland” in Islamic theology and jurisprudence and discuss the findings of a survey on Muslims’ views about Australia as home.     

Emigration 2.0? Young Moroccans,emigration and the Internet*

This article examines the relationship between young Moroccans’ uses of the Internet and their migratory project to Europe. It frames its analysis within key debates on international migration and makes the case for a more systematic exploration of the symbolic dimensions of emigration. The research conducted, (2011/2012) including qualitative interviews, focus groups and a survey, shows that although an increasing number of young Moroccans are using the Internet to migrate into Europe, the majority are, unlike the findings of previous empirical research [Sabry, T. (2003). Exploring Symbolic Dimensions of Emigration: Mental and Physical Emigrations, Ph.D. thesis, University of Westminster] have shown, less keen to emigrate. The research also shows how young Moroccans are more interested in communicating with other young Moroccans on social media than they are with young people from Europe or in other parts of the world. Qualitative material has also shown how young Moroccans’ interactions with Arabs from the Gulf, using social media, has exposed serious contradictions between profane and sacred Islam. The story that emerges is not one of heightened global or westernised consciousness, but one of localization par excellence.