Suchergebnisse

Chapter 1: Introduction: What Is a Religious Form? -- Chapter 2: Spinoza: Arch-Father of the Material-Religion Approach -- Chapter 3: Locke: Equal Rights to Toleration Today -- Chapter 4: Rawls: Religious Forms and Public Reason -- Chapter 5: Coda: Why Abstraction Matters.

"A minaret of light?: transducing the azan" -- A history of public worship: from procession prohibition to amplified azan -- Conflicting secularisms: the constitutional protection of the azan and nativism -- Regulating nostalgias: azan negotiations in a Dutch town -- Epilogue. the right to tolerance

AbstractShahab Ahmed'sWhat Is Islam? The Importance of Being Islamic(2016) challenges Islamic Studies scholars, (art) historians, and anthropologists to reconsider theoretical frameworks underpinning historical and ethnographic research. This article addresses Ahmed's concerns that studies of Islam often conceptually privilege orthodoxy, by including drinking and intoxication as worthy of close attention in examining the history and the anthropology of Islam. The case of Wine Shop the Philosopher, run by a former Afghan refugee in The Hague and Amsterdam, is presented after establishing the comparative and interdisciplinary relevance of alcohol consumption in studies of Islam and Muslims. Ahmed's conceptual framework is used and assessed in comparison with the wine shops' contemporary pluralist reality by exploring the idealized boundaries of Persianate culture and Islam in dialogues between Persian-speaking interlocutors. It is argued that alcoholic drinks lend themselves to competing gastro-nationalisms and prompt ethnolinguistic tensions between and within groups with Turkish, Moroccan, Iranian, and Afghan backgrounds in the Netherlands. The focus on diverse, coexisting and clashing drink regimes, in conclusion, allows us to deconstruct dichotomies between sober Muslims and European drinkers, African and Asian believers and European unbelievers, and refugees and citizens.

Shahab Ahmed's What Is Islam? The Importance of Being Islamic (2016) challenges Islamic Studies scholars, (art) historians, and anthropologists to reconsider theoretical frameworks underpinning historical and ethnographic research. This article addresses Ahmed's concerns that studies of Islam often conceptually privilege orthodoxy, by including drinking and intoxication as worthy of close attention in examining the history and the anthropology of Islam. The case of Wine Shop the Philosopher, run by a former Afghan refugee in The Hague and Amsterdam, is presented after establishing the comparative and interdisciplinary relevance of alcohol consumption in studies of Islam and Muslims. Ahmed's conceptual framework is used and assessed in comparison with the wine shops' contemporary pluralist reality by exploring the idealized boundaries of Persianate culture and Islam in dialogues between Persian-speaking interlocutors. It is argued that alcoholic drinks lend themselves to competing gastro-nationalisms and prompt ethnolinguistic tensions between and within groups with Turkish, Moroccan, Iranian, and Afghan backgrounds in the Netherlands. The focus on diverse, coexisting and clashing drink regimes, in conclusion, allows us to deconstruct dichotomies between sober Muslims and European drinkers, African and Asian believers and European unbelievers, and refugees and citizens.

This article engages with the emergent ethnographical study of secular practice by focusing on how local bureaucracies manage the Muslim public presence in the Netherlands, particularly the construction of new mosques and the amplifying of the Muslim call to prayer. We argue that what started as the 'Islam debate', itself provoked by growing populist articulations of the fear of Islam, has gradually developed into a conflict in the practice of local governance about the meaning of secularism. Whereas the public and political debate about mosque issues is often dominated by what we call a 'culturalist' or 'nativist' form of secularism, in practice bureaucrats are often led by a 'constitutional secularism' that protects the constitutional rights of Dutch Muslims. Thus, in its practical application, constitutional secularism is one way of tackling Islamophobia and protecting the rights of religious minorities in general. Moving beyond the genealogical study and the deconstructivist critique of secularism by such authors as Talal Asad and Wendy Brown, we show that the ethnographic study of actual secular practice remains crucially important to avoiding monolithic text-based understandings of the secular as inherently dominating the religious.

This article focuses on the making of iconicity through religious architecture in Amsterdam, the Netherlands. Examining the Fatih Mosque housed in a former Catholic church in the city center, we show in what ways the efforts at making this mosque iconic are shaped by the building's iconic field, by which we denote its entanglement with other (religious and non-religious) sites in the past and the present. This iconic field is characterized by the conversion chains that preceded the mosque, material and discursive legacies of "hiddenness" and contemporary symbolic interactions with nearby sites such as the Western Church. By developing an analysis of the mosque's temporal and spatial entanglements in Amsterdam's urban space, we seek to revitalize a relational and diachronic approach that has suffered from neglect, particularly in social-scientific studies of mosques in the West. Rather than looking at a singular place of worship at a particular moment in time, we draw attention to the relations between Islamic and other religious architecture and to the ways in which this mosque intersects with broader genealogies and geographies of religion, not only by association but also by actual links in relationships, politics or material culture.

"The Routledge Handbook of Material Religion places objects and bodies at the center of scholarly studies of religious life and practice. Propelling forward the study of material religion, the Handbook first reveals the deep philosophical roots of its key categories and then advances new critical analytics, such as queer materialities, inescapable material entanglements, and hyperobjects that explode the small-scale personal view on religions. The Handbook comprises thirty chapters, written by an international team of contributors who offer a global perspective of religious pasts and presents, divided into four thematic parts: Genealogies of Material Religion Materializing the Terms of the Study of Religion Entanglements, Entrapment, Escaping Hyperobjects, or How Ginormous Things Affect Religions In these four parts, the study of material religion is redirected towards systematic, critical interrogations of the imbrication of religious structures of power with racial, economic, political, and gendered forms of domination. From Spinoza's political theology to African philosophies of ubuntu; from the queer materialities of Mesoamerican religion to the Satanic Temple of the United States; from Islamic love and sacrifice in human-animal entanglements to Shia militants' attachment to weaponry; from epidemic cataclysm in Latin America to vast infrastructures and the gathering of millions in India's Kumbh Mela, the study of material religion proves to be the study par excellence of the human condition. The Handbook is essential reading for students and researchers in religious studies, anthropology, history, and media studies, and will also be of interest to those in related fields such as archeology, sociology, and philosophy"--