Epilogue

At the end of the first chapter (1.5), I noted that, since having moved to an African country, I have considered myself to have had a moral obligation to engage with its intellectual traditions when teaching and researching. I would have rightly felt guilt had I taught merely Western ethics to African students and contributed only Euro-American-Australasian perspectives to journals published in the sub-Saharan region. Having been principally trained as an analytic moral and political philosopher, I have been in a good position to articulate normative-theoretic interpretations of African morality, to evaluate these moral theories by appealing to intuitions, and to apply them to a range of practical controversies. Now, it would be welcome if the relational moral theory I have defended in this book could explain why I had a duty to make such a contribution to the field. And indeed it does. I have had an obligation of some weight to teach and research African philosophical ideas as I am particularly able to do so for a reason that is by now familiar to the reader. In the way that a newly trained doctor has an obligation of some weight to give something back to his country before emigrating (...

Studying Ibn Sīnā, Performing Abulafia in a Mid-Sixteenth-Century Prison: Emotional, Medical, and Mystical Bodies between Italy and Silesia

Historians often address knowledge transfer in two ways: as an extension and continuation of an established tradition, or as the tradition’s modification in an act of individual reception. This article explores the tension between the two approaches through a case study of Eliezer Eilburg. It traces the footsteps of a sixteenth-century German Jew and his study of the late medieval Hebrew medical and mystical literature composed in the wider Mediterranean. As it uncovers the cultural, political, and social processes shaping knowledge transfer between various Jewish cultures and geographies, the article highlights the receiver’s individual agency. Under the thickly described intellectual traditions, it is the receiver’s lived experience that allows historians to grasp the impact of knowledge on the lives of premodern people—the impact on their body and its relation to the world and to God. Building this argument, this article problematizes the relationship between theory and practice.

A Treatise on Practical and Theoretical Sufism in the Sokoto Caliphate

This article presents an annotated translation of The Exposition of Devotions, a short text by Shaykh ʿAbd al-Qādir ibn Muṣtafā (1218–1280/1804–1864) about his spiritual master and maternal uncle, Muḥammad Sambo (1195–1242/1782–1826). Muḥammad Sambo was the son of ʿUthmān ibn Fūdī (also known as Usman dan Fodio), the founder of the Sokoto Caliphate, one of the largest pre-colonial polities on the African continent. While modern scholarship has tended to focus on the political, legal, social, and economic dimensions of the jihad movement that created the Sokoto Caliphate, this text provides a brief, but detailed account of the spiritual practices and discussions amongst Usman dan Fodio’s clan (the Fodiawa), demonstrating the centrality of the Akbarī tradition in technical discussions, as well as the unique developments of this tradition in thirteenth/nineteenth century West Africa. The work begins with an account of a dream of the then-deceased Muḥammad Sambo that occasioned its composition, and after a brief discussion of the status of dreams and their importance, gives an account of Sambo’s spiritual method and practices. The short treatise concludes with the author’s summary of Sambo’s responses to several technical and highly esoteric questions posed to him by the author, illustrating the profound mastery and unique perspectives developed on these topics by the Fodiawa. Combining oneirology, hagiography, practical and theoretical Sufism, this short treatise is an illuminating window into the spiritual and intellectual traditions of the founders of the Sokoto Caliphate.

The Two Faces of the ‘Global Right’: Revolutionary Conservatives and National-Conservatives

Studies of the Global Right usually trace its intellectual underpinnings to the revolutionary conservative New Right and its ideas claiming to defend an ‘ethno-pluralist’ European identity from the multiculturalist threat of a ‘Great Replacement’ through immigration. A second lineage, which we refer to as ‘national-conservative’, is less explored and is more concerned with threats to moral order and the loss of moral bearing due to liberalism’s relativism. These two intellectual lineages, and corresponding political alignments, engender different political projects of the Global Right, which is not that coherent as it seems. Taking a long-term historical-ideational perspective that underlines the power of ideologies as templates, we argue that a closer look at the different intellectual traditions of the Global Right can help explain the contrasting political preferences for socio-economic action, institution-building and transnational cooperation.

The History of (Crime) Ethnography

This chapter provides a broad overview of the history and use of ethnography as a tool for studying crime and deviance. It traces the development of ethnographic methods, including participant observation, from ancient times to the present, exploring how early-twentieth-century anthropologists and sociologists, First and Second Chicago School ethnographers, and scholars from a variety of intellectual traditions have shaped, problematized, and codified ethnography—leaving us with some of the most canonical studies of crime and deviance in the process. This chapter serves as an historical steppingstone for the remainder of the handbook, highlighting some of the most influential people, places, studies, and movements that have shaped how contemporary crime ethnographers understand and practice their craft.

Introduction

This chapter serves as a general introduction to the handbook. It provides a brief sketch of the history and reception of the Institutio Oratoria, together with a summary of the essays that will follow. The handbook offers a collection of twenty-two essays arranged in four parts, which provide a comprehensive survey of Quintilian’s work, his rhetorical and pedagogical legacy, and the scholarly traditions in which modern research in Quintilian is rooted. The contributors are scholars from a variety of disciplines and scholarly traditions, in accordance with the subjects treated. The volume showcases the important place Quintilian has in the cultural and intellectual traditions of the Western world, and illustrates the merit of interdisciplinary approaches to the study of his work.

The structure of knowledge

Medieval architectures of knowledge designed in the Islamic world constitute a special case: They neatly reflect the competition between different intellectual traditions and approaches. On the one hand, there are those classifications that are centered on what was perceived as the indigenous sciences during the formative period, i.e. those sciences that arose in connection with the new religion, Islam, and the language of its revelation, Arabic. On the other hand, scholars eagerly took over and adapted disciplines deriving from non-Arab and non-Muslim cultures, primarily Greek science and philosophy. These traditions, however, transmitted their own conceptions of knowledge that partly stood in conflict with Arabic-Islamic ideas. In this article, I first give an overview of the various approaches and then concentrate on Fārābī and Avicenna, in order to trace a remarkable development: the gradual dissolution of boundaries both within and between the different scientific spheres and paradigms on epistemological grounds.

Cultural Sociology and the Politics of Canonization: An Anglo-Canadian Perspective

This article offers a regional spotlight introduction to Anglo-Canadian cultural sociology. The question of what makes Canada unique has long preoccupied Canadian writers, artists, and policy makers, and is central to scholarly debates about Canadian sociology’s position relative to British, American, and other national sociologies, as well as the need for decolonization and diversification of the disciplinary canon. As a subfield, Anglo-Canadian cultural sociology receives little attention within these wider debates despite its emphasis on issues of cultural difference, identity, and evaluation. We provide an analysis of the dynamics of the field. Using course syllabi and survey data from instructors (N = 28), we examine whether there is a unique canon in Anglo-Canadian cultural sociology, and how cultural sociology is taught across Canada. Network analysis of texts assigned on syllabi and survey responses from cultural sociology instructors reveal, first, a thematic canon in Canadian cultural sociology, with a plurality of authors used to teach four main themes: identity and representation, cultural production, cultural consumption, and conceptualizing and measuring culture. Second, we find the positionality of Anglo-Canadian cultural sociology (with respect to both other national sociologies and neighboring subfields/disciplines) is uncertain and widely variant. Finally, survey responses concerning identity and representation suggest a reflexivity about the politics of canonization, and a gendered interest in decolonizing curricula. We conclude by arguing that a thematic canon in cultural sociology facilitates the maintenance of fuzzy boundaries with other subfields, national and Indigenous intellectual traditions, and a critical feminist lens.

Marxist geography: A personal journey

I am fascinated by Marx’s openness to learning and engagement with diverse intellectual traditions—political economic, German and Greek philosophy, utopian socialist tradition, and English literature to name a few. Marxism for me, hence, is engagement and conversations with eclectic ideas, with fidelity to the communist manifesto, and in turn, its commitment to equality and justice. In this paper, while highlighting my own journey as a student of Marx’s scholarship, I examine the key role hegemony plays in our society. Formal education, I argue, is hegemonic to the extent that it is geared at producing docile individuals, particularly from oppressed sections of the society, that internalize theories and concepts favorable to elites: it should not surprise us when the oppressed act or vote against their own interest. Yet some centers of learning are also epicenters of counter-hegemonic praxis—one such place is Jawaharlal Nehru University where I unlearn and re-learned my Marxism and began my journey as a Marxist geographer. Additionally, I examine the role of “vulgar Marxism” (unwillingness to engage with contemporary geographically specific challenges) that is often passed off as Marxist orthodoxy and argue that this has been a real threat to the spirit of the Communist Manifesto. I examine the decline of the Communist Party in Bengal in India to highlight how vulgar Marxism can subvert social justice and make the “Communist Party” unpopular.