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The author shows, in a very specific case, how the traditionally strong position of women among the Fellahin was first threatened by the establishment of an estate-system and its hierarchies. It then appeared to be restrengthened again in relation with the destruction of this system and the formation of a national state. In the author's view the next threats to the "feminist position" through a new mass consumer culture linked with migrant labour of men, are likely to be seen as preludes to more eruptive processes leading to the destruction of actual power balances in the Egyptian society as a whole. (DÜI-Hns)

This study is about culture. It suggests that migrants adopt,
collectively, new cultural attitudes which they will attempt to maintain
after getting re-settled back home. Here, migrants are not seen as "mere
actors of social change", nor as abstract rational fulfillers of the
logic of capitalist accumulation. Migrants are individuals who have
shared a collective cultural experience which will influence their
re-integration into their native societies. Given the case of peasants,
migrating as low-skilled workers to the oil-producing countries of the
Gulf, we face a specific and, in many ways, a unique type of migration:

As a world religion Islam is based on a highly abstract and absolute notion of the transcendent, which its followers establish and celebrate - in a seemingly contradictory fashion - at very specific sites: Mecca, Medina, Jerusalem, and the vast and complex landscapes of mosques and Muslim saints' shrines around the world. Sacred locality has thus become a paradigm for the relationship between the human and the transcendent, a model for urban planning, regional networks, imaginary spaces, and spiritual hierarchies alike. This importance of saintly places has, however, become increasingly complicated and troubled by reformist currents within Islam, on the one hand, and the emergence of modern archeology and anthropology, on the other. While they have often tended to posit 'the local' in opposition to 'the universal', in this volume islamologists, anthropologists, and sociologists offer new ways of thinking about the local, the place, and the conceptual landscapes and spaces of saints. In this, its eighth volume, the Yearbook for the Sociology of Islam looks at different sites and regions around the Muslim world (notably Burkina Faso, Egypt, Ethiopia, and Southeast Asia) not as 'localized' versions of a universal Islam, but as constitutive of one particular outlook of the universalizing order of a world religion.

As a world religion Islam is based on a highly abstract and absolute notion of the transcendent, which its followers establish and celebrate - in a seemingly contradictory fashion - at very specific sites: Mecca, Medina, Jerusalem, and the vast and complex landscapes of mosques and Muslim saints' shrines around the world. Sacred locality has thus become a paradigm for the relationship between the human and the transcendent, a model for urban planning, regional networks, imaginary spaces, and spiritual hierarchies alike. This importance of saintly places has, however, become increasingly complicated and troubled by reformist currents within Islam, on the one hand, and the emergence of modern archeology and anthropology, on the other. While they have often tended to posit 'the local' in opposition to 'the universal', in this volume islamologists, anthropologists, and sociologists offer new ways of thinking about the local, the place, and the conceptual landscapes and spaces of saints. In this, its eighth volume, the Yearbook for the Sociology of Islam looks at different sites and regions around the Muslim world (notably Burkina Faso, Egypt, Ethiopia, and Southeast Asia) not as 'localized' versions of a universal Islam, but as constitutive of one particular outlook of the universalizing order of a world religion.

The book discusses Everyday life and practices in the Islamic sub-culture of Sudan; Islam in South Africa; Islamic associations and the Islamist press in Senegal; Conversion to Islam in 19th century Tanzania; Islam, charismatic preachers in colonial Casamance; German colonial policies towards Muslim communities in German East Africa; The spread of Islam in Adamawa; Islamic higher education in West Africa; The graduates of the Islamic Universities in Benin.

Mit der vorliegenden Studie bleibt Eisenstadt sowohl der komparativen Perspektive als auch dem Thema des Zusammenhangs von Transzendenz und sozialem Wandel treu. Er widmet sich dem Paradox einer im Zeichen der Moderne stehenden Revitalisierung längst verdrängt geglaubter kultureller Traditionen, vor allem in der nicht-europäischen Welt. Intensivster Ausdruck dieser Entwicklung sind die fundamentalistischen Bewegungen.

Ibn KhaldØun's theory of history has been extensively discussed and interpreted in widely divergent ways by Western scholars. In the context of present debates, it seems most appropriate to read his work as an original and comprehensive version of civilizational analysis (the key concept of 'umran is crucial to this line of interpretation), and to reconstruct his model in terms of relations between religious, political and economic dimensions of the human condition. A specific relationship between state formation and the broader context of civilizational processes appears as the most central theme. This civilizational approach is then contrasted with the most influential recent Western interpretation, put forward by Ernest Gellner. Gellner translates Ibn KhaldØun's analysis into functionalist terms and thus tones down its historical and civilizational specificity. The consequences are most obvious when it comes to discussing the unity and diversity of the Islamic world, especially with regard to the Ottoman Empire.

Ibn Khaldun's theory of history has been extensively discussed & interpreted in widely divergent ways by Western scholars. In the context of present debates, it seems most appropriate to read his work as an original & comprehensive version of civilizational analysis (the key concept of 'umran is crucial to this line of interpretation), & to reconstruct his model in terms of relations between religious, political & economic dimensions of the human condition. A specific relationship between state formation & the broader context of civilizational processes appears as the most central theme. This civilizational approach is then contrasted with the most influential recent Western interpretation, put forward by Ernest Gellner. Gellner translates Ibn Khaldun's analysis into functionalist terms & thus tones down its historical & civilizational specificity. The consequences are most obvious when it comes to discussing the unity & diversity of the Islamic world, especially with regard to the Ottoman Empire. 19 References. [Reprinted by permission of Sage Publications Ltd., copyright 2004.]

Cover. Islam in Process -- Table of contents -- Editor's note -- Introduction -- Crystallizations -- Chapter 1. Marshall Hodgson's Civilizational Analysis of Islam: Theoretical and Comparative Perspectives -- Chapter 2. The Middle Period: Islamic Axiality in the Age of Afro-Eurasian Transcultural Hybridity -- Chapter 3. Identity Formation in World Religions: A Comparative Analysis of Christianity and Islam -- Chapter 4. The Emergence of Islam as a Case of Cultural Crystallization: Historical and Comparative Reflections -- Crossroads and Turning Points -- Chapter 5. Revolution in Early Islam: The Rise of Islam as a Constitutive Revolution -- Chapter 6. Ábdallah b. Salam: Egypt, Late Antiquity and Islamic Sainthood -- Chapter 8. Islam and the Axial Age -- Cultural and Institutional Dynamics -- Chapter 9. Islam and the Path to Modernity: Institutions of Higher Learning and Secular and Political Culture -- Chapter 10. Global Ages, Ecumenic Empires and Prophetic Religions -- Chapter 11. Reflexivity, Praxis, and "Spirituality": Western Islam and Beyond -- Chapter 12. Public Spheres and Political Dynamics in Historical and Modern Muslim Societies -- Abstracts -- Contributors.