Salafi pluralism in national contexts: the secular state,nation and militant Islamism in Kosovo,Albania, and Macedonia

ABSTRACT

This article explores the question of how Albanian Salafi Muslims have engaged with and provided religious interpretations to issues peculiar to Albanians’ historical and sociopolitical context, as well as considering the ethnic group’s recent engagement in Middle Eastern conflicts. Utilizing Salafism’s doctrinal concepts of takfir (excommunication of another Muslim) and al-wala’ wa-l-bara’ (loyalty and disavowal) as guiding analytical tools, the article investigates Albanian Salafi Muslims’ position and discourse on the following three Albanian-specific issues: (i) engagement with the secular state by voting for their representatives (leaders); (ii) the question of nation and nationalism; and (iii) the question of militant Islamism related more recently to the Syrian conflict. Though there are different nuances among Albanian Salafi Muslims, the article shows the sharper distinctions and divergences that exist between the mainstream and rejectionist Salafis when considering the ways they have engaged with the three issues under analysis. Also, despite the general agreement in literature about Salafism’s globalized acculturalization impact on localized Islam(s), the analysis deduces Salafism’s ‘re-culturalized’ and ‘re-nationalized’ face in the Albanian-specific context, something prevalent among the mainstream Salafi Muslims of this ethnic group in the Balkans.     

Camera,Colony, Künstlerroman: Photography in Three Australian Novels

This article traces the practices of photography that have been portrayed in three Australian artists’ novels: Patrick White’s The Vivisector, David Malouf’s Harland’s Half Acre, and Gail Jones’s Sixty Lights. Photography’s shifting status in relation to art, modes of knowledge, modes of production, and methods of relating to space suggest a growing discomfort in the nation’s literary imagination towards colonial art’s mobilisation of the imagination to authorise “sacred” settler belonging.     

“Don’t tell me this isn’t relevant all over again in its brand new same old way”: imagination,agitation, and raging against the machine in Ali Smith’s Spring

ABSTRACT

This paper explores the third novel in Ali Smith’s seasonal quartet, Spring. Using Achille Mbembe’s Necropolitics as a conceptual frame, I analyze Smith’s rendering of a Britain grappling with Brexit in times of transnational populism. As with Autumn and Winter, Smith’s prose is saturated with intertextual borrowings from pop and “high” culture, also interrogating the links between “nanoracism” and the “immunity and community” knot (Dillet). This paper reads Spring alongside Smith’s contribution to and advocacy of the Refugee Tales project regarding the diverse discourses surrounding migration, xenophobia, and indefinite detention. Smith’s writing traces the darkness of our populist present with its rhetorical and material violence, as well as the possibilities for creative response and resistance. I argue that her seasonal quartet to date and her work with Refugee Tales aesthetically and ethically defend the principle that human dignity, both individual and collective, rests on the ability to tell stories.     

Imagining a dialectical African modernity: Achebe's ontological hopes,Sembene's machines,Mda's epistemological redness

In Chinua Achebe's book of essays Hopes and Impediments, he asserts that Nigeria's failure to ‘develop’ and ‘modernise’ like Japan is because of a ‘failure of imagination’. Yet for many Africans, modernity is a tainted ‘gift’ because it was introduced into the African continent along with European colonial capitalism which simultaneously caused an ontological crisis of self. Although many Africans want to ‘catch up’ with the West, how is it possible when Western technological superiority was equated with white racial superiority? Achebe declares that, as Africans ‘begin their journey into the strange, revolutionary world of modernization’, literature should function as guide. Hence, I examine Ousmane Sembene's novel God's Bits of Wood which depicts Africans laying claim to ‘race-less’, ‘language-less’ ‘machines’. But does (Western) technology change culture? Can African culture appropriate technology to form a dialectical African modernity? If so, what role does ‘tradition’ play? In Zakes Mda's The Heart of Redness, we witness the emergence of a traditional modernity made possible by a dialectical epistemology.     

To loosen and bind: Khomeini,Rafsanjani, and supplementary governance in the Islamic Republic

ABSTRACT

Despite attention to Khomeini’s Guardianship of the Jurist (1970) and to Sunni iterations of ma?la?a, there is a dearth of Western scholarship on what Iranian scholars and journalists recognize as indispensable to governance in the Islamic Republic. With a comparative approach to modern perceptions of ma?la?a from inside and outside Iran, this article reveals a new perspective on how the outcome of debates in the earliest years of the Islamic Republic between the parliament and the Guardian Council went against the grain of traditional discussions on reconciling new laws with the shari‘a’s principles. Using academic literature, Sunni and Shi‘i jurisprudence, and, most significantly, one of Ayatullah Hashemi Rafsanjani’s (d. 2017) final interviews, this article shows that in these debates, Rafsanjani invoked the welfare of the state and national interest using the traditionally legal and limited concept of ma?la?a to justify new laws. Khomeini, on the other hand, re-imagined ma?la?a as necessary for Islamic Republic’s existence. Curiously, Khomeini’s re-imagining bears unexpected parallels with Jacques Derrida’s ‘supplement’, which, unlike ma?la?a, maintained human existence while the latter maintained political existence. Both ma?la?a and the supplement, however, provide a means and explanation for the defence of political and human existence during a real or perceived crisis.     

The party,the Gama’a and the Tanzim: the organizational dynamics of the Egyptian Muslim Brotherhood’s post-2011 failure

Abstract

In April 2011, the Egyptian Muslim Brothers (MB) founded the first political party in their 83-year-long history, known as the Freedom and Justice Party (FJP). Yet the party remained under the control of its parent organization—the Gama’a (literally the ‘community’)—and its internal apparatus, the Tanzim. While both had been shaped during decades of MB’s semi-clandestine existence as a banned-yet-tolerated group, these did not adapt to the changing socio-political configuration and have resisted the transition to fully overt activity. Through an analysis of the FJP’s uneasy creation and with a grounding of extensive empirical research, this article argues that the party’s development was to a certain extent hampered by those pre-existing organizational structures. Organizational crystallization prevented the party from conforming to the emerging rules of the political field then under construction. Instead, the Gama’a’s undefined nature and opaque pattern of regulation were replicated within the FJP’s structure. Thus, the article seeks to uncover a hitherto hidden aspect of in the MB’s post-2011 failure, one which is rooted in organizational dynamics.     

In Search of Native Dissidence: RT Kawa’s Mfecane Historiography in Ibali lamaMfengu (1929)

Abstract

This article situates RT Kawa’s Ibali lamaMfengu (1929) as a canonical text of South African historiography, and mfecane historiography in particular. In Ibali lamaMfengu, Kawa attempts to give an account of the origins of amaMfengu clans, who were Mfecane refugees, as well as their political situation, when they were incorporated into the Gcaleka kingdom of King Hintsa in the 1820s and 1830s. Kawa’s work is significant in clarifying key disputes on the origins of amaMfengu although is not comprehensive in detailing their early life amongst amaXhosa. Although a key text, its analysis was not only excluded, but rejected by ‘‘mainstream’’ South African historians in the 1980s and 1990s. This omission resulted in dominant scholarly versions of the Mfecane dismissing the validity of the interpretations and analyses of African writers, in effect, rendering Mfecane historiography a ‘‘white-only’’ debate. I demonstrate in this article that Kawa’s work is in fact, a valid and persuasive history of amaMfengu, and is largely accurate on the basis of their origins, their life under chief Hintsa, and the reasons for their exodus from amaXhosa, that led to their loyalty pledge to the British in 1835.     

Desire,Misogyny, and Official Power in Mark Dornford-May's U-Carmen eKhayelitsha

As the most frequently adapted narrative in film history, the story Carmen – based originally on Proper Mérimée’s 1845 novella and George Bizet’s 1875 opera of the same name – offers differing response to various intertextual debates concerning feminism, sexual freedom, interracial relations, high versus low art, and urbanism versus ruralism. This paper situates a recent Xhosa language, cinematic adaptation of the Opera, Mark Dornford-May’s U-Carmen e-Khayelitsha (2005), in response to these various cultural critical debates, while invoking previous critical discussions of American Carmen adaptations, by Charles Vidor and Otto Preminger respectively, as templates for furhter analysis. I argue that Dornford-May’s film offers a self-reflexive, and indeed progressive, response to the Carmen narrative’s contradictory ideological stance on issues of female sexual empowernment and misogny. U-Carmen also downplays the themes of interracial romance and rural nostalgia present in previous Carmen adaptations, so as to hone in on the various intra-township dynamics at work within the Khayelitsha communiy that the film depcitrs. U-Carmen offers a cynical depiction of the post-apartheid township society in which romantic and sexual freedom are presumed to be at odds with the forces of official power. When placed within the context of the post-apartheid Khayelitsha mileau, the failure of Carmen’s rebellious, anti-authoritarian, and romantic disposition comes to symbolize the unfullfilled promises of the post-apartheid era.     

Opposition to Israel’s first Qadiya

ABSTRACT

In 2017, following a fraught 22-year struggle, Israel appointed the first female judge (sing. qadiya, pl. qadiyat) to its Islamic (shari’a) courts. This contrasts with the earlier appointments of qadiyat around the world, most notably in the Palestinian Authority in 2009. The Israeli shari’a courts’ jurisdiction over family law, a field of law which engages in women’s issues, makes the introduction of qadiyat particularly salient. This article is among the first to focus academic research on the issue of qadiyat within Israel and is based on field interviews with practitioners and academic experts, as well as documentary primary and secondary sources. This article finds that the obstacles that delayed the appointment of Israel’s first qadiya were a manifestation of the political impact Muslim minority status had on the country’s Muslim and Jewish establishments.     

Deaf to women: Rhodes’s refusal to hear women or his own feminine voice within – a reading of Schreiner’s Trooper Peter Halket of Mashonaland

E.D. Morel’s chapter, ‘The story of Southern Rhodesia’, in his signal text The black man’s burden (1920), provides intertextual reference to Olive Schreiner’s work Trooper Peter Halket of Mashonaland (1897) in discussing libertarian thought and distinguishing aspects of male/female authorship. Schreiner’s feminist perspective affords her a wider purview of colonialist prerogatives than those exhibited by several contemporary male observers or commentators. The figure of Jesus, as pictured in her neglected political/moral parable, far from being ironic, sentimental or evangelical in purpose, embodies her ideal balance of female and male qualities. Schreiner relies on this redemptive icon both in an ethical and gendered sense to project new understanding and enlightenment onto the strife of the day, which allows her, in turn, to expose and critique Rhodes’s male deafness both to women and his own feminine nature. By contrast, Halket’s conversion, his feminisation, holds up the alternative of hope versus Rhodes’s predatory male soul and final moral damnation.     

Domesticating Ivoirité: Equating xenophobic nationalism and women’s marginalisation in Tanella Boni’s Matins de couvre-feu (2005)

Abstract

Tanella Boni, an author engaged with African women’s emancipation, has written cautionary essays since the 1990s decrying the xenophobic nature of government-sanctioned ivoirité in the Ivory Coast. Forced into exile owing to the subsequent strife (2000-2010), she wrote Matins de couvre-feu (2005), an allegorical novel in which the woman’s status as a second-class citizen is equated with that of a foreigner in a xenophobic state. This representation plays on the domestic / public space dichotomy, considered by feminist discourse to be a social barrier to women’s equal citizenship. Drawing on Boni’s own ‘feminist’ monograph, Que vivent les femmes d’Afrique? (2008), this article explores the internalisation of national politics (the public sphere) through the ‘domestication’ of an anonymous female narrator who is placed under house arrest. Thereafter an analysis of Kanga Ba, a character who is a victim of xenophobic nationalism, is used to substantiate the equation of the woman’s social and political marginalisation as being that of the foreigner. The argument concludes that Boni’s representational framework ultimately subverts the very notion of a public / domestic dichotomy through narrative strategies that illustrate the porous nature of both spaces, thus eliding the separation between private and national experiences.     

‘The state starts from the family’: peace and harmony in Tajikistan's eastern Pamirs

Based on anthropological fieldwork between 2008 and 2011, this article focuses on how people in Tajikistan's eastern Pamirs conceptualize well-being through the establishment of peace and harmony. An exploration of the interactional use of the terms ‘peace’ and ‘harmony’ in Kyrgyz and Tajik (tynchtyk, yntymak, tinji, and vahdat) makes manifest that the meanings of these terms are connected to the fields of ‘family’, ‘leadership’, and ‘state’. Basing their reasoning on the officially promoted analogy between family and state, people in the eastern Pamirs distinguish between social spaces that are related to well-being and those that are not. As a factor of distinction, and crucial to the establishment of peace and harmony, the moral quality of leadership plays an important role. Positive experiences of such leadership as balanced and morally pure are mainly identified and witnessed within families and neighbourhoods and only occasionally in state institutions. This discrepancy raises the question of where to locate boundaries between good and bad, moral and immoral, harmonious and conflictual. Thus, this article contributes not only to the study of local concepts of well-being in Central Asia but also to the study of local concepts of ‘ill-being’ which challenge them.     

Against the law: Arthur Maimane’s pioneering hard-boiled black detective fiction in Drum Magazine

ABSTRACT

This article sets out to re-examine, and recover, South Africa’s first hard-boiled crime fiction created by a black writer: Arthur Maimane’s crime stories published in Drum magazine in 1953. Maimane wrote a series of stories about a black PI, styled on the American hard-boiled genre for Drum, a popular South African magazine aimed at a black audience, known for its borrowing from American popular culture. Mamaine’s fiction has been widely dismissed by generations of Drum critics, as “derivative” “imitation.” Repositioning the stories within the broader context of crime fiction suggests quite a different reading. Maimane’s stories reveal how tensions between the genre and laws in apartheid South Africa resulted in radical alterations to the hard boiled formula. Since Maimane’s stories precede Chester Himes’s African-American novels, they should be recognized as a pioneering example of black crime fiction that demonstrates the relationship between race and genre.     

Exhibiting the Enlightenment: Joseph Banks’s Florilegium and Colonial Knowledge Production

ABSTRACT

The returned Australia-Japan Foundation Visiting Professor of Australian Studies at the University of Tokyo (2014–15), Anna Johnston, reflects on a 2014 exhibition held in Tokyo: The Bunkamura Museum of Art’s “Captain Cook’s Voyage and Banks’ Florilegium.” The Florilegium continues to have resonance as part of Australia’s complex colonial inheritance from the Enlightenment past. Its display and interpretation both overseas and within Australia provides an opportunity to better understand its origin in a pivotal historical period, globally, and its contribution to knowledge in arts and sciences. The Florilegium also reveals how Indigenous knowledge was central to European exploration and knowledge production. This article outlines contextual issues and seeks to provide a complex biography of this scientific and artistic artefact of Empire, in order to propose new ways of reading the Florilegium that pay attention to that enriched biography.     

The 2011 Egyptian revolution chants: a romantic-Muʿtazilī moral order

While most literature on the 2011 Egyptian Revolution chants highlights the revolutionary role of poetry, little attention has been paid to the role that theology plays within this domain. This article argues that reading Abu al-Qassim al-Shabbi’s poem, ‘Life’s Will’ (1933), which inspired the chant for the fall of the regime, through the lens of Charles Taylor’s A Secular Age (2007) sheds light on the political relevance of the theological theme within this poem. The essay re-reads al-Shabbi’s investment in the Islamic mu?tāzilī doctrine of free will in terms of the creative role that Taylor gives to romantic poetry in creating a community’s ‘moral order’. Such an analysis brings to light the contribution that a comparative theological-literary framework can have to the political deliberation on the Arab Spring revolutions, especially the 2011 Egyptian Revolution.     

The Ethiopian root of Thomas More’s Utopia

The classical utopian novels of early-modern Europe, such as Utopia, Christianopolis and City of the sun, are widely understood in mainstream academics as products of the writers’ inventive imaginations of better social organisations. Suggestions regarding the possibility that places with the social and administrative features depicted in the novels might actually have existed in medieval times, are often dismissed by Western scholars who argue that the role of non-European civilisations in the early-modern proliferation of utopian novels did not go beyond helping to inspire the writers’ creative mix of narrations. A disregard for the fact that medieval utopian novels could be modified and/or de-identified versions of earlier reports about 12^th- and 13^th-century Ethiopians (‘the Land of Prester John’) has severely distorted the mainstream understanding of utopianism and renaissance by African scholars. This article specifically focuses on More’s Utopia, to assert its Ethiopian root using historical and religious evidence.     

Coetzee’s stones: Dusklands and the nonhuman witness

Bringing together theoretical writing on objects, testimony, and trauma to develop the category of the “nonhuman witness,” this essay considers the narrative, ethical, and ecological work performed by peripheral objects in J. M. Coetzee’s Dusklands (1974). Coetzee’s insistent object catalogues acquire narrative agency and provide material for a counter-narrative parody of first-personal reports of violence in Dusklands. Such collections of nonhuman witnesses further disclose the longer temporality of ecological violence that extends beyond the text’s represented and imagined casualties. Linking the paired novellas of Dusklands, which concern 1970s America and 1760s South Africa, the essay finds in Coetzee’s strange early work a durable ethical contribution to South African literature precisely for its attention to nonhuman claimants and environments.     

The Mixed Temporalities of Transnationalism in Dreams of Speaking

This article explores the mixed temporalities inherent in Gail Jones’s treatment of transnational grief in Dreams of Speaking (2006). I examine the novel’s interests in modernity and temporality and show how the atomic bombing of Nagasaki, in the novel, creates grief that is shared across national boundaries. The novel explores the coexistence of the modern and the unmodern, and Jones exemplifies this in the spectral nature of grief; it haunts the two protagonists throughout Dreams of Speaking. This article reads the coexistence of modernity and the unmodern alongside the ways in which Japan unsettles Eurocentric notions of colonial modernity (with its insistence on shared temporalities of progress) by having been a colonial power as well as by undertaking substantial modernisation in the postwar period. I employ Harry Harootunian’s notion of “mixed temporalities” to show the transnational dimensions in the cross-cultural interaction this novel facilitates. I compare the novel’s treatment of the bomb, and of temporality, to Salvador Dalí’s The Disintegration of the Persistence of Memory (1954) and highlight the transnational sentiments in Jones’s treatments of the tropes of water and resonance.     

Colonial education and the shaping of Islamism in Sudan, 1946–1956

Abstract

This article assesses the role of British colonial education in Condominium Sudan in shaping the mindsets of Sudan’s first generation of Islamists between 1946 and 1956. Drawing on post-colonial theorists such as Nandy and Bhabha, it contends that the experiences of the pioneers of Sudan’s Islamic movement at institutions such as Gordon Memorial College and Hantoub Secondary School moulded their understandings of both ‘modernity’ and ‘tradition’. As a result of their colonial education, Islamists deployed discourses concerning both ‘progress’ and ‘cultural authenticity’ that bore remarkable parallels with colonial essentialism, even as they announced a decisive break with the colonial past. Much like the conventional nationalists, they used the space created by the colonial educational institutions to establish an ideological community that transcended the narrow ethnic and regional divides previously fostered by the British. At the same time, Islamists and colonialists alike shared a contempt for Marxists and ‘deculturated’ effendis, and Muslim Brothers’ aspirations to escape the ‘English jahiliyya’, however counter-intuitive this may seem, bore similarities with the worldviews of colonial officials concerned with preventing what they saw to be the excessive impact of urbanization and modern education on Sudan.