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Pandya, “Muslim Women and Islamic Resurgence”

Next Month, I. B. Tauris Publishers will publish Muslim Women and Islamic Resurgence: Religion, Education and Identity Politics in Bahrain by Sophia Pandya (California State University Long Beach).  The publisher’s description follows.

Bahrain’s tumultuous political landscape often overshadows the societal upheavals that this tiny country is facing. Sophia Pandya cuts through this to examine how international Islamic revivalism coupled with increased secular education has impacted Muslim women’s religious practice and public position. She unsettles assumptions that education is a secularising force for Muslim women, showing that modern education among Bahraini women has in fact deepened both their engagement with Islam and their political participation. Uncovering what transpires when newly educated women have the opportunity to reinterpret religion and gain access to the work place and the political arena, Pandya sheds light on the complex intersections between women and public life, education and Islam. This book provides great insights into religious women’s efforts towards self-determination within conservative Islamic movements as well as the impact of globalisation and wider economic and political developments in Bahrain.

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Hallaq, “The Impossible State: Islam, Politics, and Modernity’s Moral Predicament”

This December, Columbia University Press will publish The Impossible State: Islam, Politics, and Modernity’s Moral Predicament by Wael B. Hallaq (Columbia University).  The publisher’s description follows.

Wael B. Hallaq boldly argues that the “Islamic state,” judged by any standard definition of what the modern state represents, is both an impossible and inherently self-contradictory concept. Comparing the legal, political, moral, and constitutional histories of pre-modern Islam and Euro-America, he finds the adoption and practice of the modern state to be highly problematic for modern Muslims. He then conducts a more expansive critique of modernity’s moral predicament, which renders impossible any project resting solely on ethical foundations.

The modern state not only suffers from serious legal, political, and constitutional issues, Hallaq argues, but it also, by its very nature, fashions a subject inconsistent with what it means to be, or to live as, a Muslim. By Islamic standards, the state’s technologies of the self are severely lacking in moral substance, and the Muslim state, as Hallaq shows, has done little to advance an acceptable form of genuine Shari‘a governance. The Islamists’ constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and similar disappointments underscore this fact. Nevertheless, the state remains the favored template of the Islamists and the ulama (Muslim clergymen). Providing Muslims with a path toward realizing the good life, Hallaq turns to the rich moral resources of Islamic history. Along the way, he proves political and other “crises of Islam” are not unique to the Islamic world nor to the Muslim religion. These crises are integral to the modern condition of both East and West, and recognizing such parallels enables Muslims to engage more productively with their Western counterparts.

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Davidson, “Only Muslim”

In July, Cornell University Press published Only Muslim: Embodying Islam in Twentieth-Century France by Naomi Davidson (University of Ottawa).  The publisher’s description follows.

The French state has long had a troubled relationship with its diverse Muslim populations. In Only Muslim, Naomi Davidson traces this turbulence to the 1920s and 1930s, when North Africans first immigrated to French cities in significant numbers. Drawing on police reports, architectural blueprints, posters, propaganda films, and documentation from metropolitan and colonial officials as well as anticolonial nationalists, she reveals the ways in which French politicians and social scientists created a distinctly French vision of Islam that would inform public policy and political attitudes toward Muslims for the rest of the century—Islam français. French Muslims were cast into a permanent “otherness” that functioned in the same way as racial difference. This notion that one was only and forever Muslim was attributed to all immigrants from North Africa, though in time “Muslim” came to function as a synonym for Algerian, despite the diversity of the North and West African population.

Davidson grounds her narrative in the history of the Mosquée de Paris, which was inaugurated in 1926 and epitomized the concept of Islam français. Built in official gratitude to the tens of thousands of Muslim subjects of France who fought and were killed in World War I, the site also provided the state with a means to regulate Muslim life throughout the metropole beginning during the interwar period. Later chapters turn to the consequences of the state’s essentialized view of Muslims in the Vichy years and during the Algerian War. Davidson concludes with current debates over plans to build a Muslim cultural institute in the middle of a Parisian immigrant neighborhood, showing how Islam remains today a marker of an unassimilable difference.