Australia’s anti-Islam right in their own words. Text as data analysis of social media content

In recent years, far-right organisations have formed in response to what they believe to be the threat from the rise of Islam in Australia. Parallel movements have spawned an extensive literature internationally. In this study I investigate this movement in Australia using automated text analysis of all public posts from two of the most popular Australian anti-Islam groups on social media. This approach complements traditional polling methods by offering access to large samples of the spontaneously generated opinions, allowing subjects to speak in their own words. My analysis finds evidence that concerns about terrorism and the perceived political threat from Islam are paramount in these groups’ discussion of Muslims. I conclude by discussing the implications for counter-messaging strategies.     

The transatlantic Muslim diaspora to Latin America in the nineteenth century

Since the 16th century, African Muslims figured prominently among the slave population of the Americas. While the number of Muslims pulled into the trade has always been a matter of speculation, lists of Africans rescued from slave ships provide us with some clues about the size and direction of the Muslim diaspora to Latin America in the 19th century. Based on an analysis of tens of thousands of names recorded in these lists, this essay argues that the majority of Muslim captives leaving Africa departed from Upper Guinea and suggests that Cuba was the center of the forced Muslim diaspora in the Americas. It traces the transatlantic links that connected particular regions of embarkation in Africa to their counterparts in Latin America and considers the implications of those connections for religious and cultural change within 19th-century slave populations. The essay challenges in important ways the colonial/postcolonial divide in Latin American history and uses Islam to pose important questions about the dynamics of social change across slave societies.     

关于明代蒙古人的宗教信仰

本文通过对明代蒙古史上影响较大的马儿古儿吉思可汗的景教名字和瓦剌的异姓贵族也先家族以及西部部落出身的几位重要历史人物穆斯林名字的考察和分析,认为在16世纪末叶格鲁派黄教成为蒙古人的主要宗教信仰之前,在明代蒙古人的宗教信仰方面,景教和伊斯兰教仍然占有一席之地,尤其是伊斯兰教不仅在瓦剌及其他西部部落如野乜克力和畏兀儿人当中广泛流传,而且东蒙古太松可汗脱脱不花之弟阿黑巴儿只吉囊的穆斯林名字,说明伊斯兰教已渗透到蒙古汗室成员内部。     

Zooarchaeological evidence for Moslem and Christian improvements of sheep and cattle in Portugal

This study of osteometric variation of sheep and cattle remains from archaeological sites in southern Portugal—the part that was once ruled by the Moslems—reveals an increase in size of the sheep in Moslem times and a subsequent increase of the cattle following the Christian conquest. It is assumed that a size increase reflects improvement. Sheep size increase is easy to understand given the Moslem fondness for mutton. The later size increase of the cattle is less easy to understand but could reflect a dietary switch from mutton to beef as well as the need for bovine power.     

The world-wide web of humanitarianism: NGOs and population displacement in the third quarter of the twentieth century

Abstract

Non-state organisations were important actors in the international refugee regime after the Second World War. This article traces connections between refugee crises and geo-politics by focusing on the interaction of three NGOs with the new Office of the United Nations High Commissioner for Refugees (UNHCR) in the 1950s. One non-state actor, the World Council of Churches (WCC), highlighted the suffering of German expellees as illustrating the limitations of the refugee regime. The second non-state organisation, Jami’at al’ Islam (JAI), asserted its right to represent all Muslim refugees in Europe. Along with its anti-Communist stance it adopted an anti-colonial rhetoric and denounced the limitations of UNHCR’s mandate, but it was later exposed as a front for the Central Intelligence Agency (CIA). The third organisation, Comité Inter-Mouvements Auprès des Evacués (CIMADE), formed in 1939 to help French Jews escape deportation during the Vichy era, subsequently aided Algerians who suffered persecution by the French authorities. Like WCC, this began a long ‘career’ in humanitarianism. In its dealings with these NGOs, UNHCR trod cautiously, because it was constrained by its mandate and the governments that contributed to its budget. Each example demonstrates the challenges of ‘non-political’ efforts to offer humanitarian assistance to refugees and the limits to the autonomy of non-state organisations.     

IN THE FOLDS OF TIME: RASHĪD AL‐DĪN ON THEORIES OF HISTORICITY

By focusing on Rashīd al‐Dīn's (d. 718/1318) historiographical oeuvre and here in particular his “History of the World,” this article challenges the usual approach to his Jāmi? al‐tawārīkh (Compendium of Chronicles) and argues that his was a deeply pluralistic enterprise in a world with many centers, tremendous demographic change, high social mobility, and constantly shifting truth‐claims in an ever expanding cosmos, to which Rashīd al‐Dīn's method, language, and the shape of his history were perfectly adaptable. This article introduces the notion of “parallel pasts” to account for Rashīd al‐Dīn's method. By placing the Jāmi? al‐tawārīkh and its author in their historical and intellectual context, this article also argues that this method is not restricted to Rashīd al‐Dīn's historiography: His historiographical work ought to be seen as part of his larger theological and philosophical oeuvre into which the author placed it consciously and explicitly, an oeuvre that is, like Rashīd al‐Dīn's historiography, pluralist at heart, and that could be as easily classified as “theology” or “philosophy” as “historiography.”     

Erdoğan’s pragmatism and the ascension of AKP in Turkey: Islam and neo‐Ottomanism

This article aimed to analyze the ascension of Justice and Development Party—Adalet ve Kalk?nma Partisi (AKP)—in Turkey and its political measures regarding both Islam and the country's Ottoman past, in order to comprehend the party's role in a potential shift of Turkish national identity and in Turkey's relationship with the Middle East. The article does this through a content analysis of decrees, laws, and other measures taken by the AKP that emphasizes its cultural and religious policies, as well as revisiting literature produced about the subject. Analyzing Recep Tayyip Erdo?an's government during his time as Prime Minister (2003–2014), two noteworthy features come to light: its Islamic influence and its so‐called neo‐Ottomanist outlook. However, this article argues that besides an identity‐ and ideology‐based motivation, the AKP had pragmatic intentions in adopting such approaches, aiming to gather support both domestically and regionally.     

Cheng-Zhu Neo-Confucianism and Religio-Philosophical Dynamism in the Port City of Quanzhou in Seventeenth-Century China

This paper is a response to Guotong Li’s article in which she argues that Li Zhi (1527–1602), He Qiaoyuan (1557–1633), and Li Guangjin (1549–1623) constituted a fellowship exemplified by their openness toward Islam and endorsement of maritime trade. Adopting a socio-intellectual approach, this paper rebukes the claim that the three scholars can be considered a fellowship. It demonstrates that their varying attitudes toward Buddhism and Islam should be considered in relation to their disparate intellectual dispositions. The paper also calls for a more prudent usage of the term “fellowship,” and examines the Cheng-Zhu Neo-Confucianism revival in the mid-Ming, increasingly the dominant intellectual current in Quanzhou. Through an exploration of how Quanzhou Cheng-Zhu scholars participated in overseas trade as well as their literary commemoration of merchants, the paper supplements Guotong Li’s study of the city’s maritime trade with evidence broader than these three scholars and their Muslim connections. Together, it subscribes to the age-old Confusion tenet of “harmony with diversified views” (he er butong), thereby presenting a nuanced picture of Quanzhou.     

Satanic whispers: Milton’s Iblis and the “Great Sultan”

The seventeenth century witnessed a burgeoning of Arabic studies in the universities and the first English translation of the Turkish Alcoran (1649). However, John Milton has generally been passed over in scholarship concerned with the influence of Arabic studies on early modern literature. Yet, since Islam was recognized as one of the great challenges to the true faith at this time, it would be surprizing if its presence were not felt in Milton’s great Protestant epic, Paradise Lost. This article hopes to demonstrate how, at times, Milton’s depiction of Satan is intriguingly similar to that of his Qur’anic counterpart Iblis. Without overstating the Qur’anic influence, it offers for consideration a number of instances where the outlines of both fallen angels converge in a way that amplifies understanding of particular narrative moments in the poem. Readers familiar with the way Milton appropriates narrative paradigms from classical epic, both to enhance Satan’s characterization and subvert classical conceptions of heroism, might find it interesting to speculate whether he also deployed a similar, though not so extensive, strategy in relation to Islam, drawing on Qur’anic imagery in the cause of Christian truth, while at the same time tarring Muhammad’s teachings as impostures of Satan.     

Muhammad Abd al‐Rahman (Phillip) Barker: Bridging Cultural Divides through Fantasy/Science‐Fiction Role‐Playing Games and Fictional Religion

“Muslims” and “Dungeons & Dragons” are rarely discussed in the same sentence. However, one of the earliest fantasy role‐playing games, which left a lasting impact on the industry, was the brainchild of Muhammad Abd al‐Rahman (Phillip) Barker (1929‐2012), a professor of South Asian Studies, an expert in Native American languages, and an American convert to Islam. Like Tolkien, Barker created an enormous fantasy world; however, unlike Tolkien, his world was redolent with Native American and South Asian cultural and religious influences. Through this world, he shared with his fans a nuanced understanding of non‐Western societies, cultures, and beliefs – the facets of the human experience that truly constitute multiculturalism. While fictional religion in role‐playing games has been feared and condemned, fictional religion (and occultism) plays a pivotal role in Barker's work; an exploration of his approach towards fictional religion also sheds more light on the question of why fantasy role‐playing games came across as competitors towards religion. Barker's fantasy world brought people of diverse backgrounds together in a beautiful demonstration of how fantasy and science fiction can bring about intercultural and interreligious tolerance in an otherwise intolerant world. Given the centrality of games such as Dungeons & Dragons to American popular culture, an exploration of Barker's legacy can also be seen in the light of the study of the history and contributions of Muslims in America.