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Extremism: “Authorities -and not Imams – can make the situation worse”

“Muslim religious leaders are not only working with local authorities but are helping to decrease radicalisation”, stresses anthropologist (and blogger) Gabriele Marranci. During an International Conference on Extremism in London, key authorities were criticized for not listening to Muslim Imams who reach out to offer help. They were criticized for paint the Muslim community as un-cooperative at the same time according The Voice.

Marranci said:

“During my research, I found no evidence to suggest that the Muslim chaplains are behaving or preaching in a way that facilitates radicalisation. On the contrary, my findings suggest that they are extremely important in preventing dangerous forms of extremism. However, the distrust that they face, both internally and externally, is jeopardising their important function.”

Marranci researched on islam in prisions: How does being behind bars impact on Muslim identity and their experience of Islam? He interviews over 170 current and former Muslim prisoners in Scotland, Wales and England and lived with the families of former prisoners. His study Living Islam in prison: faith, ideology and fear showed that sometimes it is actions by the authorities-and not Imams- which can make a situation worse. Current efforts by the authorities to curb radicalism within UK prisons are having the opposite effect according to the anthropologist.

His study said, the Voice writes, Muslim prisoners are subjected to stricter security surveillance than other inmates. Marranci claimed that security policies within prisons – including restricting praying in a communal space or reading the Qur’an during work breaks – are exacerbating, rather than suppressing the radicalisation process.

>> read the whole story in The Voice

In a recent entry in his blog he gives us more details about his studies and concludes:

The terrorist threat, as well as the general representation of an ‘Us’ versus ‘Them’ Armageddon battle, is polarising, in a very dangerous way, prison life. On one side are the Muslim prisoners, with a minority of radicals but a majority of ordinary Muslims pushed towards the aforementioned because of the discrimination they suffer. On the other side are the non-Muslim staff and prisoners whom understandably develop resentment towards the terrorists, but which too easily becomes resentment towards the ordinary Muslim prisoners.

These circumstances maximise the possibility of attacks against Muslim prisoners, and consequently provide a fertile soil for successful radicalisation of Muslim prisoners.

Yet I have the impression that the Prison Service and the Government see ‘extremism’ as merely the product of ‘indoctrination’. Yet, as my research suggests, ‘extremism’ within prison should be tackled by rejecting over focused Muslim-centric security policies in order to develop an encompassing strategy against intolerance. (…) I have highlighted many times to the Prison Service that extremism and radicalism are not just Muslim issues. Within the prisons there are visible increases in right-wing ideologies and a high level of unnoticed intolerance.

The ‘War on Terror’, he stresses, is disintegrating the British Values: “Today we are ready to deport people towards their torture and death thanks to shameful political agreements with tyrants who shun our democratic values.”

>> read the whole post “Mr Barot’s disfigured face can radicalise Muslim prisoners more than his voice”

Marranci is currently transforming his research into a book provisionally titled “Faith, ideology and fear: Muslim identities within and beyond prisons”. It will be published by Continuum Books in summer 2008. You can download a speech about his researchheld at the House of Lords.

SEE ALSO:

New blog: Islam, Muslims, and an Anthropologist

Protests against British research council: “Recruits anthropologists for spying on muslims”

Doctoral thesis: Towards a transnational Islam

"Muslim religious leaders are not only working with local authorities but are helping to decrease radicalisation", stresses anthropologist (and blogger) Gabriele Marranci. During an International Conference on Extremism in London, key authorities were criticized for not listening to Muslim Imams…

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Akbar Ahmed’s anthropological excursion into Islam

“One of the most famous anthropologists in the world” was he called by Alan MacFarlane. According to the BBC he is “probably the world’s best known scholar on contemporary Islam”. Akbar Ahmed‘s new book Journey Into Islam: The Crisis of Globalisation is out and according to a review in The Blade he has “painted a fascinating picture of contemporary Islamic world”:

He is a master of simplification. He can take snarled strands of culture, religion, and traditions and through the reason and logic of an anthropologist, Islamic scholar, and historian, is able to untangle the complex jigsaw puzzle and present it in an easy to comprehend narrative.

But maybe this ability to simplify also represents a weakness as he seems to generalize too much? Ahmed’s book was “Book of the week” in The Guardian. Reviewer Edward Mortimer writes:

To a surprising extent he (Akbar) accepts Huntington’s premise that Islam and the west are still distinct civilisations. Only once does he abandon this construct and refer to “a world civilisation”, in which “people are now too close to and dependent on each other to afford the luxury of ignoring and excluding others”. The rest of the time he treats western and Muslim cultures as discrete entities, which need to be brought closer together.

Two weeks ago he said according to The Guardian:

“It’s not just 9/11. It started in the 19th century when the first clashes between the west and Islam took place. We’re seeing the same patterns being played out today.”

The book is based on a “anthropological excursion”: Ahmed Akbar and two students visited eight Islamic countries — India, Pakistan, Syria, Jordan, Turkey, Qatar, Malaysia, and Indonesia — to talk to a cross section of people about their attitudes towards America, their fears and their concerns according to The Blade:

Most of the people in those countries feel alienated from the West and believe that the war on terrorism is in fact a war against Islam being waged under the rubric of globalization. (…) This fear is partly based on the 500-year colonial era. The colonists ruled Muslim lands with two objectives; to exploit natural resources of the occupied lands and to civilize them by converting them to Christianity. The current push for globalization is, to many, the re-colonization of the Islamic world, albeit with a difference. This time the seeds of exploitation are hidden in the Trojan horse of globalization.

>> review in The Blade

>> review in The Guardian

>> Alan MacFarlane interviews Akbar Ahmed

Akbar has also started to blog (a bit) and has a professional website with links to articles and interviews.

Akbar Ahmed appears regularily in the media, see for example:

West ‘must stop looking at Islam through the lens of terror’ (The Guardian, 28.6.07)

Akbar Ahmed’s Call for Compassion: How has globalization changed the world in terms of religious tolerance and stereotyping? (The Internationalist, 4.3.07)

Interview with Prof. Akbar Ahmed (ABC News Austraia, 19.9.01)

‘It Is Time for Muslims to Reciprocate’ (Newsweek, 28.9.06)

Globalist Interview: Akbar Ahmed: Islam Under Siege (The Globalist, 20.6.03)

Conflict with Iraq: Akbar Ahmed (BBC, 2003)

Akbar Ahmed studies differences but seeks unity (Princeton University, 7.11.00)

Articles on Islam by Professor Akbar S. Ahmad (Islam For Today)

SEE ALSO:

New blog: Islam, Muslims, and an Anthropologist

Anthropological perspectives on suicide bombing

Protests against British research council: “Recruits anthropologists for spying on muslims”

Doctoral thesis: Towards a transnational Islam

Muslims in Calcutta: Towards a middle-class & moderation

What does it mean to be Muslim in a secular society? Anthropologist thinks ahead

Islam: Embracing modernity while remaining true to their traditions and core beliefs

Book review: Mahmood Mamdani: “Good Muslim, Bad Muslim”

Islam in Europe: Mainstream society as the provider of conditions

Interview with Arjun Appadurai: “An increasing and irrational fear of the minorities”

"One of the most famous anthropologists in the world" was he called by Alan MacFarlane. According to the BBC he is "probably the world’s best known scholar on contemporary Islam". Akbar Ahmed's new book Journey Into Islam: The Crisis of…

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New blog: Islam, Muslims, and an Anthropologist

The Anthropology of Islam and Jihad Beyond Islam are the most recent books by Gabriele Marranci. In January this year he has started his own blog Islam, Muslims, and an Anthropologist. He is also writing for the excellent Middle East blog Tabsir.

Gabriele Marranci explains:

By nature, academic publications, even when attempting to reach the general public, are not very widely read outside the ivory tower of academia. (…)For this reason I also started, with Prof. Daniel Varisco, and regularly contribute to, Tabsir.

I believe that anthropologists, as Franz Boas and Margaret Mead have taught us, should engage and contribute to their time by facilitating debate.

In his recent post Collateral damage in the Wars on Terror: between Afghanistan and Glasgow, he comments on the public discourse and press coverage of the recent car bombings in Britain that were linked to al-Qaeda:

Yet are these attacks really al-Qaeda-sponsored? It is too early to say, but I have the impression that this series of attacks were the work of some ‘amateurs of terror’.

(…)

Prime Minister Gordon Brown misleads us when repeating ,

“It’s obvious that we have a group of people – not just in this country, but round the world – who’re prepared at any time to inflict what they want to be maximum damage on civilians, irrespective of the religion of these people who are killed or maimed are to be.”

It’s obvious, I would say, that this is not what those people want; this is, in this case, the inevitable ‘collateral damage’. This group of people kills because they want to achieve their idea of justice and good; they are fighting their battle against ‘evil’ to affirm ‘good’; they are ‘gifting’ us with a purifying fire which will be able to bring joy and prosperity in the future. They are gifting their victims with paradise, they are terrorising us for what they think is right, though costly to achieve. So they say.

Yet are we not terrorising, killing and maiming Afghan civilians to achieve what we think is the right cause? Have we not killed, possibly tortured, illegally detained (i.e. kidnapped), thousands of innocent people, or asked rogue Middle Eastern dictatorships to do so, to achieve what, paraphrasing Mr Brown, is in the interests of a perversion of our western democracy?

During these years of research with different Muslims, having different ideas and beliefs, I have reached the conclusion that we, the homely people of all colours, cultures, faiths and nationalities have found ourselves between not just one ‘War on Terror’ but two. And here is the issue: Terror fighting terror, the only result can be an endless chain of death.

>> visit Gabriele Marranci’s blog

SEE ALSO:

Anthropological perspectives on suicide bombing

Anthropologists on the Israel-Lebanon conflict

“Discuss politics!” – How anthropologists in Indonesia engage with the public

More and more anthropologists, but they’re absent from public debates – “Engaging Anthropology” (1)

The Anthropology of Islam and Jihad Beyond Islam are the most recent books by Gabriele Marranci. In January this year he has started his own blog Islam, Muslims, and an Anthropologist. He is also writing for the excellent Middle East…

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Cyberanthropology: “Second Life is their only chance to participate in religious rituals”

You can light virtual candles for Shabbat, teleport to a Buddhist temple or consult the oracle for some divine guidance. In Second Life, an online virtual universe with 3.7 million users, religious diversity and participation have skyrocketed. For some people, Second Life is their only chance to participate in religious rituals according to the Washington Post.

Anthropologist Tom Boellstorff is going to publish a book on “cybersociality” in Second Life called “Coming of Age in Second Life: An Anthropologist Explores the Virtually Human.” The avatar of the anthropologist (Tom Bukowski) has an office there, “Ethnographia,” where you can visit him. These emerging virtual worlds pose fundamental challenges to anthropological theory, he writes on his website. “We are witnessing the birth of a significant new modality of human interaction.”

He expected — but hasn’t found any evidence — that Second Life would foster relationships among far-flung members of minority faiths. But the game does seem to be sparking community among followers of more mainstream faiths like among Jews, Muslims and Christians.

Washington Post also writes about Yunus Yakoub Islam who is writing his dissertation on religion in Second Life and runs Second Faith, an educational resource about religion in Second Life. Islam believes he’s the only Muslim in his village in England and uses Second Life to interact with more than 200 members of the game’s Islamic Society.

>> read the whole story in the Washington Post

>> Interview with Tom Boellstorff in the Second Life Herald

>>Anthropologist Grant McCracken: Second Life: the new Disney or vaporville?

>> Anthropologist Alexander Knorr: Second life creation. A guide to in- and offworld online resources

SEE ALSO:

Ethnographic research on Friendster’s online communities

Ethnographic Skype

Ethnographic Flickr

Ethnographic Study on “Digital Kids”

The Internet Gift Culture

The Birth of a Cyberethnographer: The MU5 is to Blame

You can light virtual candles for Shabbat, teleport to a Buddhist temple or consult the oracle for some divine guidance. In Second Life, an online virtual universe with 3.7 million users, religious diversity and participation have skyrocketed. For some…

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Anthropological perspectives on suicide bombing

“On Suicide Bombing” is the title of a new book by anthropologist Talal Asad. In the introduction he writes:

For many non-Muslims in the United States, Western Europe, and Israel, the suicide bomber quickly became the icon of an Islamic “culture of death.” This led me to try to think in a sustained way about the contemporary mode of violence that is described by much of the Western media as “Islamic terrorism.” Is there, I asked myself, a religiously motivated terrorism? If so, how does it differ from other cruelties? What makes its motivation—as opposed to the simple intent to kill—religious? Where does it stand in relation to other forms of collective violence? How is the image of the suicide bomber, bringing death to himself and others, addressed by Christians and post-Christians?

He also examins the “clash of civilizations” thesis that purports to explain contemporary Islamic jihadism as the essence of contemporary terrorism, and he argue against the kind of history that assumes self-contained civilizations having fixed values. Asad also discusses state terrorism and violence exercised by the modern state:

I am simply impressed by the fact that modern states are able to destroy and disrupt life more easily and on a much grander scale than ever before and that terrorists cannot reach this capability. I am also struck by the ingenuity with which so many politicians, public intellectuals, and journalists provide moral justifications for killing and demeaning other human beings. What seems to matter is not the killing and dehumanization as such but how one kills and with what motive. People at all times have, of course, justified the killing of so-called enemies and others they deem not deserving to live. The only difference is that today liberals who engage in this justification think they are different because morally advanced.

>> read the whole introduction

By the way, Paradise Now is a great film about suicide bombers.

There are several articles by or about Talal Asad online, among others:

Interview with Talal Asad (Asia Source, 16.12.02)

Interview with Talal Asad: Modern power and the reconfiguration of religious traditions (Stanford University)

Talal Asad: A single history? Francis Fukuyama’s defence of the universalism of western values and institutions is challenged by modern global political realities (Open Democracy, 5.5.06)

Talal Asad: Reflections on Laïcité & the Public Sphere (Keynote address at the “Beirut Conference on Public Spheres,” October 22-24, 2004)

Talal Asad’s hour-long Stanford Presidential Lecture

"On Suicide Bombing" is the title of a new book by anthropologist Talal Asad. In the introduction he writes:

For many non-Muslims in the United States, Western Europe, and Israel, the suicide bomber quickly became the icon of an Islamic “culture…

Read more