Pan‐Islamic ideals and national loyalties: Competing attachments amongst early Muslim activists in France

Islamist movements are often considered the epitomes of transnational movements; however, little is known about the concrete workings of their transnational ambitions. In investigating the evolution of Muslim activists in France from the late 1970s to the early 1990s, this article shows that their embrace of pan‐Islamic ideals initially conflicted with strong investment in (Arab) homeland politics. Later on, their engagement with a French Islam signalled less the emergence of a de‐territorialised, de‐culturalised Islamic identity than it did the assertion of new nationally bounded (French) attachments. Overall, the analysis sheds light on a stimulating puzzle regarding cosmopolitanism: the persistence of national forms of identification in movements that aspire to bypass national affiliations.     

Muslim active citizenship in Australia: Socioeconomic challenges and the emergence of a Muslim elite

The most recent national Census demonstrated that Australian Muslims continue to occupy a socioeconomically disadvantaged position. On key indicators of unemployment rate, income, type of occupation and home ownership, Muslims consistently under-perform the national average. This pattern is evident in the last three Census data (2001, 2006 and 2011). Limited access to resources and a sense of marginalisation challenge full engagement with society and the natural growth of emotional affiliation with Australia. Muslim active citizenship is hampered by socioeconomic barriers. At the same time, an increasingly proactive class of educated Muslim elite has emerged to claim a voice for Muslims in Australia and promote citizenship rights and responsibilities.

最近的全国普查显示,澳大利亚的穆斯林仍处于社会经济的弱势地位。在诸如失业率、收入、就业类型、家居拥有等关键指标看,穆斯林一直位于国家平均水平之下。这一模式在最近三次普查（2001、2006、2011）中非常明显。获得资源渠道的有限以及边缘化感觉阻碍着他们充分参与社会,以及在情感上融入澳大利亚。穆斯林的公民意识受困于社会经济障碍。与此同时,也出现了一班受到良好教育的穆斯林精英,这个积极进取的阶层开始为澳大利亚的穆斯林代言,促进他们的公民权利和义务。     

The Canadian Council of Muslim Women: A Chapter in the History of Muslim Women in Canada

We want to identify and collect data on the special need concerns, interests, talents, successes and frustrations of Canadian Muslim women; we intend to sensitize Canadian Muslim men and women, young and old, so that they may understand each other better and relate to one another more meaningfully and effectively. We want to inform and educate fellow Canadians about our Islamic heritage. We also plan to reach out to, and build coalitions with, other women's groups who share and respect our ideals and concerns. Beyond Canada, we shall join hands with sister organizations in promoting human dignity and world peace. In these endeavors, we seek your cooperation and support. The Canadian Muslim Woman is your voice. Help us make it a voice of reason and moderation.¹     

Crossing Khorgos: Soft power,security, and suspect loyalties at the Sino-Kazakh boundary

As China's Belt and Road Initiative (BRI) development projects deepen connections across Eurasia, the Sino-Kazakh border has been rematerialized in a manner that complicates the exercise of Chinese BRI soft power. On the one hand, the border city of Khorgos is being rebuilt as a bridgehead to facilitate trade and development between the countries; new infrastructure and spectacle at Khorgos and beyond works to entice Kazakhs to cross the border in pursuit of economic opportunities. At the same time, recent crackdowns on Muslims in China's Xinjiang Province has led to the detention and harassment of cross-border migrants with differentiated migrant statuses. Chinese security forces' continued anxieties about separatism in its borderlands imperil the developmental horizons the BRI project uses to entice Kazakhs. It also threatens the translocal development that a border conductive to mobility has provided for Kazakhs over the past thirty years. I argue that the BRI in northwest China fuses soft power rhetoric with territorial security practices in a way that is proving to be counter-productive. This is because border hardening can reactivate borders as “difference condensers” that draw from imperial and national legacies to reinscribe the othering of spaces and peoples beyond the border.     

Only Muslim: Embodying Islam in Twentieth-Century France

Apollinaire, G., Alcools, trans. Donald Revell (University Press of New England, 1995), 171pp., £20.50 hbk., ISBN 0 8195 2224 4, £10.75 pbk, ISBN 0 8195 1228 1

Bredin, J.‐D., L'Affaire (Fayard/Julliard, 1993), 856pp., 198F.

Burac, R., Charles Péguy. La révolution et lagrâce (Laffont, 1994), 347pp., 139F.

Freeman, E.T., Rostand: Cyrano de Bergerac (Glasgow Introductory Guides 34, 1995 76pp., £3.95, ISBN 0 85261 467 5

French Pocket Dictionary, English‐French, French‐English (Harrap, 1995), 712pp., £6.99, ISBN 0 245 60575 4

INSEE, L'Economie française (Librairie générale française, 1995), 282pp., ISBN 2 253 90520 8

Lloyd, H., Bonjour Tristesse (Glasgow Introductory Guides to French Literature 35, 1995), 60pp., £3.95, ISBN 0 85261 469 1

Raymond, J., Eluard (Seuil, 1995), 220pp., ISBN 2 02 023561 7

School French Dictionary (Larousse, 1994), 480pp., £5.50, ISBN 2 03 401761 7

Soulez‐Larivière, D., L'Avocature (Seuil, 1995), 350pp., 140F., ISBN 2 02 023510 2     

Hybrid identities: American Muslim women speak

Drawing upon postcolonial theorizing on diasporic positionalities and Homi Bhabha's theorization on ‘third space’ and hybridity, this study shows how young American Muslim women engage in their own interpretations of Islam based on their individual needs and situations. Individual in-depth interviews were conducted with 26 respondents in Ohio and Texas in order to gain insights into the identities of American Muslim women with immigrant backgrounds. Respondents emphasized their own ‘research’ on Islam as an important foundation of their faith. The narratives of the American Muslim women showed that they subverted and transgressed dominant meanings, while negotiating new ones through their everyday lived experiences. However, without indulging in an uncritical celebration of interstitial spaces, this study also strives to highlight the power relations implicit in the performances of complex, hybrid identities in the post-9/11 American context.     

Flexible topographies: Muslim spaces in a German cityscape

This paper examines transient and semi-permanent Muslim spaces, their social construction, use, and relevance for diverse pious Muslims in Stuttgart, Germany. I describe the location, creation, negotiation, and maintenance of such spaces and analyze their position and contribution to a larger urban Muslim social geography. Based on several years of ethnographic fieldwork in Stuttgart, Germany, I illustrate how individuals mark or inhabit spaces momentarily or more permanently as Muslim spaces. I illustrate how at least for the length of a particular encounter, spaces are used in manners that reflect Islamic sensitivities and normativities. These spaces are ever more inseparably and irreversibly woven into the urban fabric. Over time they become and indeed some already have become integral parts of the cityscape. Some spaces in the process of recurrent islamically inspired uses become semi-permanent or even permanent Muslim spatialities, especially in contexts with considerable Muslim interaction or movement. The density of transient encounters and spaces over time contributes to the consolidation of an increasingly well-known and shared urban Muslim social geography. Within this spatiality, pious Muslims know that planned or unplanned encounters will be framed by Muslim beliefs and practices. Paying attention to the ‘elusive evidence of the ordinary’ [Chauncey, G. (1994). Gay New York. New York: Basic Books, p. 10], I demonstrate how increasingly visible Muslim spaces and practices slowly become part of the urban fabric and every day culture.     

Intramuros: memory,violence and national becoming in Manila

Fort Santiago marks the site at which Spanish forces began the consolidation of the conquest of the Philippines, guarding the capital city of Manila from the 1590s. The fort, now in the heart of the Intramuros heritage precinct, was almost destroyed during the Second World War. It was gradually reconstructed in the decades that followed, and formed a centrepiece for the 1998 centennial celebrations of Philippine independence. It is now one of Manila’s most popular attractions, with visitors walking along the restored walls and exploring the Shrine to Freedom. The site memorialises José Rizal, a writer and leader of the Philippine independence movement, who was executed by the Spanish in Fort Santiago in 1896. By focussing on his last moments, the Rizal Shrine coopts a language of martyrdom and redemptive suffering, from which a nation was born and continues to evolve. The use of Rizal in the site marginalises alternative forms of suffering that might otherwise challenge the state’s use of violence. The tensions between a politicised authorised heritage discourse and acts of legitimated historical violence reveal the ethical dilemmas that exist when heritage management deliberately eulogises some forms of suffering and marginalises others.     

试论埃及穆斯林兄弟会的二重性问题

埃及穆斯林兄弟会是以宗教为基础的全方位社会政治运动 ,兼具宗教与政治、和平与暴力两种二重性。本文以这两种二重性为视角 ,解读兄弟会创始人哈桑·班纳的宗教思想和社会政治主张 ,比较系统地梳理了班纳的哈里发思想和圣战观、班纳关于统治制度的思想 ,并历史地考察了哈桑·班纳时代兄弟会运动的二重性转换和纳赛尔—萨达特时代兄弟会运动的二重性问题。