Next year, if grain is dear, I shall be a Sayyid: Sayyid Ahmad Khan, colonial constructions, and Muslim self-definitions

2020 ◽  
Vol 30 (3) ◽  
pp. 433-448 ◽  
Author(s):  
DAVID LELYVELD
Keyword(s):  
Voluntary Associations ◽  
Public Life ◽  
Personal Relationships ◽  
High Status ◽  
Representative Government ◽  
Muslim Community ◽  
Muslim Population ◽  
Social Surveys ◽  
Educational Project ◽  
Egalitarian Ethos

AbstractBritish social surveys and census statistics defined ‘Sayyid’ as a caste identity, while often casting a sceptical eye on the authenticity of genealogical claims associated with the concept. The article examines how Muslims, especially Sayyid Ahmad Khan, participated in the formulation of the concept of Sayyid identity and status. Islamic ideology and practice have long wrestled with conflicting claims of religious equality and hierarchical status, often based on concepts of sacred lineage. From his earliest writings Sayyid Ahmad Khan (1817–98) emphasised his descent from the Prophet Muhammad on his father's side alongside his somewhat less exalted relationship with his Kashmiri grandfather. In later years he tried to balance universalistic ideals with claims to status based on supposedly ‘foreign’ ancestry, which he cited as parallel to the supposed Aryan ancestry of high-status Hindus. His British allies used his Sayyid ancestry as reinforcement of his leadership of an India-wide Muslim ‘community’ and evidence that India was not prepared to develop into a national polity based on representative government. But the Aligarh movement's claim to represent the wider Muslim population and in particular its educational project at Aligarh struggled with a more egalitarian ethos, defining students and the members of voluntary associations as ‘brothers’, and quite prepared to cross ascriptive boundaries both in public life and personal relationships.

The Ocean Run: Stage, Cast, and Performance in a Public Park Basketball Scene

2016 ◽  
Vol 47 (1) ◽  
pp. 28-59 ◽  
Author(s):  
Michael DeLand
Keyword(s):  
Social Life ◽  
Public Life ◽  
Practical Work ◽  
Personal Relationships ◽  
Team Formation ◽  
Public Park ◽  
Personal Meanings ◽  
Basketball Game ◽  
Santa Monica ◽  
And Performance

This article investigates the production and re-production of a recurring pickup basketball game at a public park in Santa Monica, California. I argue that it is best understood as a recurring “scene”—an ecologically shaped, biographically significant, interactionally accomplished, and narratively organized pattern of social life—colloquially known as the “Ocean Run.” Drawing on Kenneth Burke’s dramatism, I suggest that the scene is constituted by the interrelation of the park’s socioecological landscape (“stage”), the diverse personal meanings that players construct through their participation (“cast”), and the practical work of re-creating the scene through situated interactions (“performance”). The park stage facilitates a sense of intimacy for players with very different personal relationships to each other and to the scene. Those players then actively mix themselves up, re-creating the scene through an “improvisational” style of team formation. Place, people, and action are dialectically related in the patterning of public life. This method of analysis is replicable in a wide variety of public scenes and sets up concrete grounds for comparison and theoretical generalizability.

scholarly journals WEALTH AND INEQUALITY IN 18TH-CENTURY KASTAMONU: ESTIMATIONS FOR THE MUSLIM MAJORITY

2008 ◽  
Vol 40 (1) ◽  
pp. 46a-46a
Author(s):  
Boğač A. Ergene ◽  
Ali Berker
Keyword(s):  
18Th Century ◽  
Quantitative Methodology ◽  
Muslim Community ◽  
Muslim Population ◽  
Economic Disparities ◽  
Muslim Majority ◽  
Career Lines ◽  
And Gender ◽  
Economic Worth ◽  
The Military

This article measures wealth levels and inequalities among the Muslim population of 18th-century Ottoman Kastamonu by utilizing information found in estate inventories (terekes). Also developed is a quantitative methodology that can predict the economic worth of specific noneconomic markers of social, religious, and gender identity, including honorific titles, religious epithets, and occupational markers. Our calculations indicate that inequality among different segments of the Muslim community was pronounced. Men from higher echelons of the military and religious establishments, as well as individuals who carried the epithet “pilgrim” (elhac), were significantly wealthier than the rest of the society. At the same time, economic disparities cut across career lines and title/epithet-based distinctions among legators. Finally, the regression analysis introduced in this article reveals that wealth transfers across generations may have contributed greatly to overall wealth levels.

The Potential of Halal Food Business in Asia and Europe with Majority of Non-Muslim Communities

2021 ◽  
Vol 4 (1) ◽  
pp. 1-15
Author(s):  
Ni'mah Izati Atiko Putri ◽  
Karseno Karseno ◽  
Dinda Khabibatul Fuadah ◽  
Haznah Munna Firdausi ◽  
Syifa Ulhusna ◽  
...  
Keyword(s):  
Food Industry ◽  
Consumer Demand ◽  
Improve Quality ◽  
Muslim Community ◽  
Great Opportunity ◽  
Muslim Population ◽  
Business People ◽  
Study Results ◽  
Halal Food ◽  
Muslim Communities

The purpose of this article is to find out about how the halal food business is, what halal food restaurants are already in Asia and Europe, what is the potential of the Muslim community in Asia and Europe, and what is the potential of the halal food business in Asia and Europe with the majority non-Muslim society. In Islam, food is not only seen in terms of appearance and taste, but there are more important factors, namely whether the food is halal or not. The halalness of a food is very important as a consideration in the consumption of a food. The study results show that the halal food industry in Asia is increasing. The study results show that the halal food industry in Asia and Europe is increasing. The reason is, the existence of the Muslim population has increased growth, based on the trend of demand for halal products and also halal tourism. This is a great opportunity for business people to meet the demand for halal food. The challenge is how to improve quality and meet halal standards to meet consumer demand.

scholarly journals Islamic Studies in South Africa

1994 ◽  
Vol 11 (2) ◽  
pp. 274-281
Author(s):  
Tamara Sonn
Keyword(s):  
South Africa ◽  
South African ◽  
Total Population ◽  
Muslim Community ◽  
Muslim Population ◽  
South Africans ◽  
Islamic Studies ◽  
The Third ◽  
Northern India ◽  
Arabic Script

Background of South African IslamIn 1994, South Africans will celebrate three centuries of Islam inSouth Africa. Credit for establishing Islam in South Africa is usuallygiven to Sheikh Yusuf, a Macasser prince who was exiled to South Africafor leading the resistance against the Dutch colonization of Malaysia. Thefitst Muslims in South Africa, however, were actually slaves who hadbeen imported, beginning in 1677, mainly from India, the Indonesianarchipelago, Malaysia, and Sri Lanka, by the Dutch colonists living in theCape. The Cape Muslim community, popularly but inaccurately knownas "Malays" and known under apattheid as "Coloreds," is the oldest Muslimcommunity in South Africa. The other major Muslim community wasestablished over a century later by indentured laborers and tradespeoplefrom northern India, a minority of whom weae Muslims. The majority ofSouth African Indian Muslims, classified as "Asians" or "Asiatics," nowlive in Natal and Tramvaal. The third ethnically identifiable group, classifiedas "Aftican" or "Black," consists mainly of converts or theirdescendants. Of the entire South African Muslim population, roughly 49percent are "Coloreds," nearly 47 pement are "Asians," and, although statisticsregarding "Africans" ate generally unreliable, it is estimated thatthey are less than 4 percent. Less than 1 percent is "White."Contributions to South African SocietyAlthough Muslims make up less that 2 petcent of the total population,their presence is highly visible. There ate over twenty-five mosques inCape Town and over one hundred in Johannesburg, making minarets asfamiliar as church towers Many are histotic and/or architectuml monuments.More importantly, Muslims ate uniquely involved in the nation'scultwe and economy. The oldest extant Afrikaans-language manuscriptsare in the Arabic script, for they ate the work of Muslim slaves writingin the Dutch patois. South African historian Achrnat Davids has tracedmany linguistic elements of Afrikaans, both in vocabulary and grammar,to the influence of the Cape Muslims. Economically, the Indian Muslimsaxe the most affluent, owing primarily to the cirmmstances under whichthey came to South Africa. Muslim names on businesses and buildingsare a familiar sight in all major cities and on those UniveAty campusesthat non-Whites were allowed to attend during apartheid ...

scholarly journals Menelisik Kajian Islam dan Jejaring Ulama Nusantara

2020 ◽  
Vol 4 (02) ◽  
pp. 29-52
Author(s):  
Aji Setiawan ST
Keyword(s):  
Indigenous People ◽  
Arabian Peninsula ◽  
North Coast ◽  
Muslim Community ◽  
Muslim Population ◽  
Arab Immigrants ◽  
The North ◽  
The World ◽  
Local Residents ◽  
Chinese Travelers

  أبستراك أڬاما إسلام تيداك ديلاهيركان دي إيندونيسييا, نامون جوسترو نيڬارا إينيلاه ياڠ ميميليكي ڤيندودوك مسليم ديڠان جملاه تيربيسار دي دونييا. باڬايماناكاه چارا أڬاما إيني ماسوك دان بيركيمبانڬ دي أنتارا سوكو دان بودايا ياڠ بيراڬام دي نوسانتارا؟ ڤارا ڤيداڬاڠ عراب ياڠ بيراسال داي سيمينانجوڠ عرابيا كي ڤيسيسير أوتارا سوماتيرا (أچيه) ڤادا أباد كي-٧ ماسيهي إيتو سيلإين بيرداڬاڠ ميريكا جوڬا مينجادي ڤيۑيبار أڬاما إسلام دان ميلاكوكان ڤيركاوينان ديڠان وانيتا سيتيمڤات. سيكاليڤون ڤيندودوك ڤريبومي بيلوم باۑاك ياڠ ميميلوك أڬاما إسلام, تاڤي كومونيتاس مسليم ڤيرتاما تيلاه تيربينتوك ياڠ تيرديري داري أوراڠ-أوراڠ عراب ڤينداتاڠ دان ڤيندودوك لوكال.سيڤيرتي ياڠ ديداڤاتكان ڤارا ڤيڠيلانا چينا دي ڤيسيسير أوتارا سوماتيرا (أچيه) دان كومونيتاس إسلام دي ويلاياه سريويجايا.   Abstrak Agama Islam tidak dilahirkan di Indonesia, namun justru negara inilah yang memiliki penduduk muslim dengan jumlah terbesar di dunia. Bagaimanakah cara agama ini masuk dan berkembang di antara suku dan budaya yang beragam di nusantara? Para pedagang Arab yang berasal dari semenanjung Arabia ke pesisir utara Sumatera (Aceh) pada Abad ke-7 Masehi itu selain berdagang mereka juga menjadi penyebar agama Islam dan melakukan perkawinan dengan wanita setempat. Sekalipun penduduk pribumi belum banyak yang memeluk agama Islam, tapi komunitas Muslim pertama telah terbentuk yang terdiri dari orang-orang Arab pendatang dan penduduk lokal, seperti yang didapatkan para pengelana Cina di pesisir utara Sumatera (Aceh) dan komunitas Islam di wilayah Sriwijaya.  Abstract Islam was not born in Indonesia, but it is this country which has the largest Muslim population in the world. How does this religion enter and develop among the various ethnic groups and cultures in the Nusantara ? Arab traders who came from the Arabian peninsula to the north coast of Sumatra (Aceh) in the 7th century AD, apart from trading, they also spread Islam and married local women. Although not many indigenous people have embraced Islam, the first Muslim community has been formed consisting of Arab immigrants and local residents, as found by Chinese travelers on the north coast of Sumatra (Aceh) and the Islamic community in the Sriwijaya region.

scholarly journals The Rite of Male Circumcision among the Muslim Population in the Western Balkans

2020 ◽  
Vol 80 ◽  
pp. 151-168
Author(s):  
Alexander Novik ◽  
◽  
Keyword(s):  
Twentieth Century ◽  
Male Circumcision ◽  
Field Data ◽  
Rites Of Passage ◽  
Muslim Community ◽  
Western Balkans ◽  
Muslim Population ◽  
The Status ◽  
Actual Field ◽  
Ritual Practices

The article deals with the rite of circumcision among the Muslims in the Western Balkans, one of the most widespread ritual practices, held with some variations mostly at the age of 3 to 7. The tradition that never gets explicitly brought up in the sacred text of the Quran has become practically mandatory. Among the rites of passage, circumcision is considered by Muslims a significant act, as it symbolizes the transition from the status of a child to the status of an adult who has all the rights of a “full-fledged” man. In the Balkan Muslim community, an uncircumcised man is regarded as an exception to the rule. In the second half of the twentieth century, the technical side of the rite was radically changed, but it has not affected its sacred and traditional elements. Nowadays, in its origins, its religious roots, its folk depictions and its place in the relations between “us” and “them”, the circumcision ceremony is a rite of initiation and is one of the most remarkable ritual practices that demonstrates committal to Islam. The article is mainly based on the actual field data gathered by the author in Albania, Kosovo, North Macedonia, Montenegro, and other countries of the region during the last three decades.

Populism and the Politics of Rights: The Dual Attack on Representative Democracy

1998 ◽  
Vol 31 (4) ◽  
pp. 683-705 ◽  
Author(s):  
Rainer Knopff
Keyword(s):  
Liberal Democracy ◽  
Public Life ◽  
Point Of View ◽  
Representative Democracy ◽  
Representative Government ◽  
Checks And Balances ◽  
New Science ◽  
Liberal Democratic ◽  
The People ◽  
The Cost

AbstractIn Canada as elsewhere, representative democracy is under attack by both populists and rights advocates. The populist challenge comes mainly from Preston Manning's wing of the Reform party. The rights-based challenge is grounded on the Canadian Charter of Rights and Freedoms. These two challenges are different in obvious ways, but from the point of view of representative government—and ultimately of liberal democratic constitutionalism—what they have in common outweighs their differences. What they have in common is the appeal to a mystical being or icon beyond ordinary politics. In effect, the People or Rights become what God was to pre-liberal theocratic politics: a transpolitical trump on ordinary political division, a way of placing opponents “beyond the pale,” a demand for unattainable purity in public life and policy. While bills of rights and populism appear to flow, respectively, from the liberalism and the democracy of liberal democracy, they are, in fact, vehicles for precisely the kind of politics liberal democracy was designed to overcome. Representative government, not populism or entrenched rights, was at the heart of the “new science of politics” designed to make liberal democracy possible. Representative institutions, properly arranged in a system of checks and balances, were a way of blending liberalism with democracy, giving each its due, but indirectly, so that neither would be taken to self-destructive extremes. Populism and the judicialized politics of rights threaten to dissolve this salutary blend, at the cost of liberal democratic constitutionalism.

Integrity

2018 ◽  
Author(s):  
Ann Davis
Keyword(s):  
Virtue Ethics ◽  
Moral Psychology ◽  
Moral Philosophy ◽  
Public Life ◽  
Personal Relationships ◽  
Central Position ◽  
Focused Attention ◽  
Moral Thinking ◽  
The Core ◽  
Leading Role

The possession (or lack) of integrity is something that all morally serious people care about and think important. In both personal relationships and public life, to describe someone as exhibiting a lack of integrity is to offer a damning diagnosis. It carries the implication that this individual is not to be relied upon, that in some fundamental way they are not someone who we can, or should, view as being wholly or unequivocally there. The foundations of self and character are not sound; the ordering of values is not coherent. Important as the notion of integrity is, it is nevertheless difficult to characterize with precision. Attempts to analyse it seldom do justice to its complexity, or adequately reflect the diverse concerns that generate and sustain either philosophers’ or non-philosophers’ interest in it. Contemporary interest in the notion of integrity has a number of different, often overlapping, sources. It has been accorded a leading role in the debate between consequentialists and non-consequentialists; revived interest in virtue-ethics has naturally focused attention on it; and its connection with unity or coherence of personality make it central for moral psychology. As well as occupying a central position in three major topics within academic moral philosophy, integrity has also come to wider prominence in at least two ways: as a virtue increasingly missed in public life; and as a transcultural virtue that reflects a world that has become increasingly morally pluralistic. The notion of integrity, though complex, elusive, and analytically intractable, is one that goes to the core of our moral thinking, both in theoretical and practical terms.

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