Journal articles: 'South Asian Muslims'

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Couture-Carron, Amanda. "Shame, Family Honor, and Dating Abuse: Lessons From an Exploratory Study of South Asian Muslims." Violence Against Women 26, no. 15-16 (2020): 2004–23. http://dx.doi.org/10.1177/1077801219895115.

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Generally, South Asian Muslim communities reject dating and view it as shameful. Despite this, many South Asian Muslims still engage in dating. These traditional norms, however, remain influential and a part of the cultural context in which dating abuse occurs. This exploratory study examines South Asian Muslims’ perceptions of how cultural norms forbidding dating and constructing it as shameful may affect women’s experiences of dating abuse. Findings indicate these cultural norms may prompt fear of parental and community reactions to dating as well as strong relationship attachment. These then have implications for disclosure, help seeking, and ending abusive relationships.

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Weiss, Anita M. "South Asian Muslims in Hong Kong: Creation of a ‘Local Boy’ Identity." Modern Asian Studies 25, no. 3 (1991): 417–53. http://dx.doi.org/10.1017/s0026749x00013895.

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South Asian Muslims migrating throughout the world usually establish tight-knit communities in which most of their socioeconomic and religious activities occur. The social organization of South Asian Muslims in Hong Kong is unique in that their separation and isolation into a cohesive ethnic group is a relatively recent phenomenon. Communal orientations have undergone substantial change over time, often paralleling the kinds of changes occuring in Hong Kong as a result of its relationship to the British Empire. This paper seeks to understand the characteristics of the early South Asian Muslim community in Hong Kong and contrast these with social themes which are found in the contemporary community so as to discover the principles underlying social cohesion and cultural identification within this group.

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GAUTIER, LAURENCE, and JULIEN LEVESQUE. "Introduction: Historicizing Sayyid-ness: Social Status and Muslim Identity in South Asia." Journal of the Royal Asiatic Society 30, no. 3 (2020): 383–93. http://dx.doi.org/10.1017/s1356186320000139.

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AbstractThe introduction to the special issue provides a framework to think about the changing conceptions of Sayyid-ness in various historical contexts in South Asia. First, we review some of the sociological and anthropological literature on caste among South Asian Muslims, to argue for a contextualised and historicised study of Muslim social stratification in Muslims’ own terms. Second, we throw light on the fact that Sayyid-ness, far from being a transhistorical fact, may be conceptualised differently in different socio-political and historical contexts. For instance, Sayyid pedigree was at times downplayed in favour of a more encompassing Ashraf identity in order to project the idea of a single Muslim community. Far from projecting an essentialising image of Sayyid-ness, by focusing on historical change, the articles in this collection de-naturalise Sayyids’ and Ashraf's social superiority as a ‘well-understood and accepted fact’. They further shift attention from the debate on ‘Muslim caste’, often marred by Hindu-centric assumptions, to focus instead on social dynamics among South Asian Muslims ‘in their own terms’. In so doing, these studies highlight the importance of the local, while pointing to possible comparisons with Muslim groups outside South Asia.

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HO, WAI-YIP. "British Raj to China's Hong Kong: The rise of madrasas for ethnic Muslim youth." Modern Asian Studies 48, no. 2 (2014): 399–432. http://dx.doi.org/10.1017/s0026749x13000668.

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AbstractThe madrasa, the Islamic institution of learning, has for centuries occupied a central role in the transmission of religious knowledge and the shaping of the identity of the global Muslim community (umma). This paper explores the sharp rise in the number of madrasas in contemporary Hong Kong. It examines, in particular, how South Asian Muslim youth, after receiving a modern education in a conventional day school, remain faithful to their religious tradition by spending their evenings at a madrasa studying and memorizing the Qur'an. Engaging with the stereotypical bias of Islamophobia and national security concerns regarding the ties of madrasas to Islamic terrorist movements over the last decade, this paper argues that the burgeoning South Asian madrasa networks have to be understood in the context of Hong Kong's tripartite Islamic traditions—South Asian Muslim, Chinese Hui Muslims, and Indonesian Muslims—and within each Muslim community's unique expression of Islamic piety. Furthermore, the paper also identifies factors contributing to the increase in madrasas in Hong Kong after the transition from British colonial rule to China's resumption of sovereign power in 1997.

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Kirillina, S. A., A. L. Safronova, and V. V. Orlov. "THE IDEA OF CALIPHATE IN THE MUSLIM WORLD (LATE 19TH — EARLY 20TH CENTURY): CHALLENGES AND REGIONAL RESPONSES." Islam in the modern world 14, no. 3 (2018): 133–50. http://dx.doi.org/10.22311/2074-1529-2018-14-3-133-150.

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The article deals with theoretical approaches to the essence of Caliphate as they were formulated by Middle Eastern and South Asian Islamic thinkers. The distinguishing characteristics of Pan-Islamic and Pan-Ottoman conceptions and their perception in the Muslim communities of Arab provinces of the Ottoman Empire and among the Sunni Muslims of South Asia are analyzed. The study explores the historical and cultural background of the appeal of Caliphatist values for Muslims of various ethnic origins.

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Virani, Shafique N. "Taqiyyaand Identity in a South Asian Community." Journal of Asian Studies 70, no. 1 (2011): 99–139. http://dx.doi.org/10.1017/s0021911810002974.

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The Guptīs of Bhavnagar, India, represent an unexplored case oftaqiyya, or precautionary dissimulation, and challenge traditional categories of religious identity in South Asia.Taqiyyais normally practiced by minority or otherwise disadvantaged groups of Muslims who fear negative repercussions should their real faith become known. Historically, the Shī‘a, whether Ithnā-‘asharī or Ismaili, have commonly dissimulated as Sunnīs, who form the dominant community. However, the Guptīs, who are followers of the Ismaili imam, and whose name means “secret” or “hidden ones,” dissimulate not as Sunnī Muslims, but as Hindus. The Guptī practice oftaqiyyais exceptional for another reason: Hinduism is not simply a veil used to avoid harmful consequences, but forms an integral part of the Guptīs’ belief system and identity, and the basis of their conviction in the Aga Khan, not only as the imam, but as theavatāraof the current age.

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Catanach, I. J. "South Asian Muslims and the plague 1896–c.1914." South Asia: Journal of South Asian Studies 22, sup001 (1999): 87–107. http://dx.doi.org/10.1080/00856408708723376.

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Leonard, Karen. "South Asian American millennial marriages: Sikhs, Hindus, and Muslims." Sikh Formations 14, no. 3-4 (2018): 446–58. http://dx.doi.org/10.1080/17448727.2018.1485357.

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Robinson, Francis. "Reconsidering Islam in a South Asian Context." American Journal of Islam and Society 27, no. 3 (2010): 120–22. http://dx.doi.org/10.35632/ajis.v27i3.1316.

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This is an ambitious book, as M. Reza Pirbhai attempts to lift our understandingof Islam in South Asia, or indeed of Islam anywhere, both out ofthe essentializing straitjacket in which western Orientalist scholarship hasplaced it and out of a similar straitjacket in which many modern Muslims,often influenced by western scholarship, have also placed it. He is concernedto demonstrate that what he calls “doctrinal Islam” ismultidisciplinary and variable within disciplines. Theology includes conceptsof immanent monism, transcendental monism, monotheism andabsolute transcendentalism. Jurisprudence is rooted in four Sunni and twoShi`a schools, most accepting concepts of independent reasoning andconsensus, some extending to notions of public utility, equity and the virtualinclusion of customary law as an additional source of the shari`a.Mysticism ranges from concepts included in theology and jurisprudenceto the addition of anti-nomian and latitudinarian doctrines…. (pp. 337-38)The rich possibilities of the Islamic tradition are set before us – indeed,the potential for there to be many “Islams.” In making sense of these possibilities,he brings forward two particular worldviews: the “Sober Path”and the “Intoxicated Way.” The former divides the world into “Muslim”and “non-Muslim” and has its distinctive forms of hospitality and hostilityto the resources it finds in any locality. The latter also contains a range ofapproaches, some intersecting with the sober path and others leading on toantinomian or latitudinarian ground. What is crucial, he insists, is that allremain equally valid expressions of doctrinal Islam, provided that no valuejudgment is made about what is orthodox Islam ...

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Mishra, Sangay. "Rights at Risk: South Asians in the Post-9/11 United States." AAPI Nexus Journal: Policy, Practice, and Community 9, no. 1-2 (2011): 21–28. http://dx.doi.org/10.36650/nexus9.1-2_21-28_mishra.

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South Asian Americans, one of the fastest-growing and most diverse immigrant communities, have experienced increased discrimination and hate crime during the post-9/11 period. South Asians bore the brunt of racial hostility triggered in the immediate aftermath of the attacks, with Muslims and Sikhs bearing the greatest burden. The domestic security policies inaugurated after 2001 further impacted both South Asian and Arab communities adversely. These official policies ranging from surveillance of mosques and communities to delayed naturalization and restricted immigration have severely encroached upon the civil liberties of the groups. The ten-year anniversary of the 9/11 attacks should be an occasion to review some of these policies in order to ensure that South Asian and Arab communities are not being profiled and targeted in the name of domestic security.

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Ansari, Zafar I. "Islamic Thought in the South Asian Subcontinent." American Journal of Islam and Society 12, no. 1 (1995): 123–30. http://dx.doi.org/10.35632/ajis.v12i1.2398.

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The International Institute of Islamic Thought-Islamabad, the IslamicResearch Institute, and the International Islamic University, Islamabad,are conducting ongoing seminars on the history of Islamic thought ineighteenth-century South Asia. What follows is a report of some activitiesand decisions taken to date.Recent studies of Islamic thought have generally attributed the rise ofMuslim reform and revival movements, as well as the intellectual activitiesundertaken during the nineteenth and twentieth centuries, to theimpact of Europe and the influence of its academic, social, political, andtechnological advancement. This raises the following question: If theMuslim world had not come into contact with Europe, would it haveremained a totally unchanged and unchanging society? In order to answerthis question, it is essential to:1. Study and examine how Muslim thinkers analyzed their societyin the precolonial period2. Explore whether there was any dissatisfaction with the statusquo among Muslims;3. Detemine whether there were any trends of reform, revival,ijtihad or whether there was any significant interest in philosophyand rational sciences. Was there any interest in reinterpretingIslamic teachings in order to meet the challenges ofmodernity in general and of the western intellectual experiencein particular;4. Study whether the foundations of the political movements, religiousorganizations, and sects that arose in the subcontinent (i.e.,Ahl-i Hadith, Deobandi, and Barelawi) were laid on the emergentattitudes of opposition and resistance to British rule or whethertheir origins can be traced in the pre-British period; and5. Investigate principles and concepts (i.e., bid’ah, taqlid, ijtihad,dar al harb, jihad, and hijrah) used by Muslim thinkers for totalacceptance, rejection, or adaptation of political, social, and religiousideas and practices and of modern science and technology.How were these developed, refiied, restated, or reconsh-ucted? ...

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Thohir, Ajid. "A Historical Overview and Initiating Historiography of Islam in the Philippines." International Journal of Nusantara Islam 3, no. 2 (2015): 1–18. http://dx.doi.org/10.15575/ijni.v3i2.1380.

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Understanding the history of Islam in the Southeast Asia will be more accurate through the geo-political and historical background perspective in particular. This assumption is based on Western Colonial influence in the past such as Spanish, Portuguese, Dutch, British, French, and United States that makes up the typology of Islamic culture in South East Asian region, which is strengthens the plurality of Islamic character. It also seems increasingly clear, especially for the Muslim communities in Philippine, who represented the community formed of Moro Islamic movement. Islamic culture in the Philippine is produced by the Spanish and the United States colonial policy which determines the fate and the treats of Muslims as a conquered state. This historical background results the emergence of a heroic character in Philippines Muslims that is different from the other Muslims community in South East Asia who are relatively considered quiet and peaceful. This paper will briefly explain the historiography of Islam in South East Asia region through involving cases of Muslims in the Philippine who will not found the plurality of character in the other country.

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Riexinger, Martin. "Responses of South Asian Muslims to the Theory of Evolution." Die welt des Islams 49, no. 2 (2009): 212–47. http://dx.doi.org/10.1163/157006009x449465a.

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Of all scientific theories the theory of evolution arguably poses the greatest challenge to theistic religions because it threatens to undermine teleology and the central position of mankind in nature. Nevertheless, modernist thinkers among South Asian Muslims like Sayyid Aḥmad Khān and Abū l-Kalām Āzād strove to demonstrate its compatibility with the Qur’ān. Their efforts were rejected by Islamists like Mawdūdī and more traditional scholars writing on the subject. They defended the concept of a consciously designed universe instead. That the defence of this idea is the main motivation for resentment against the theory of evolution among Muslims is underscored by the fact the even a thinker like Ghulām Aḥmad Parwez, who readily dismissed central concepts of traditional theology, accepted the concept of evolution only without the principle of natural selection. Although negative assessments prevail, the theory of evolution did not foment a campaign among South Asian Muslims as it did in Turkey. This is most likely due to the lack of awareness among many ‘ulamā’ and the fact that the theory of evolution was not ideologically appropriated by adversaries of Islamic groups.

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Parray, Tauseef Ahmad. "DEMOCRACY AND DEMOCRATIZATION IN THE MUSLIM WORLD: AN EVALUATION OF SOME IMPORTANT WORKS ON DEMOCRATIZATION IN SOUTH/SOUTHEAST ASIA." Analisa: Journal of Social Science and Religion 2, no. 01 (2017): 79. http://dx.doi.org/10.18784/analisa.v2i01.415.

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Is Islam compatible with democratization in the context of Asian cultures? To address this important issue, a series of books have been published in the English language from 1990s (and especially from 2000s). Most of these books deal with the relationship between Islam, Muslims, and democratization with a sub-region in Asia: South Asia, Southeast Asia, and Central Asia. While others deal with same issues with a focus on the future, very few deal with the relationship between Islam, Muslims, and democratization in the context of Asian cultures from the perspectives of theory and empirical country studies from all three Asian regions. In this backdrop, this essay—by making an assessment and review of the literature, produced in the last decade, on this theme—focuses on the compatibility paradigm in South and South East Asian Muslim societies at the empirical level, with a focus on Pakistan, Bangladesh, Malaysia, and Indonesia. To achieve this objective, the essay follows the analytical and comparative methodology, and evaluates these four important books: Zoya Hasan (2007); Shiping Hua (2009); Mirjam Künkler and Alfred Stepan (2013); and John Esposito, Tamara Sonn, and John Voll (2016). A due support is taken from other related works (books and journal articles) as well in substantiating, supporting, and strengthening the argument(s) put forth in this essay.

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Love, Erik. "Terrifying Muslims: Race and Labor in the South Asian Diaspora." Contemporary Sociology: A Journal of Reviews 41, no. 4 (2012): 508–10. http://dx.doi.org/10.1177/0094306112449614v.

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Mahdavi, P. "Terrifying Muslims: Race and Labor in the South Asian Diaspora." Labor Studies in Working-Class History of the Americas 11, no. 1 (2014): 136–37. http://dx.doi.org/10.1215/15476715-2385471.

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Koser, Khalid. "TERRIFYING MUSLIMS: RACE AND LABOR IN THE SOUTH ASIAN DIASPORA." Ethnic and Racial Studies 36, no. 2 (2013): 374–75. http://dx.doi.org/10.1080/01419870.2012.729675.

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Mohammad-Arif, A. "A Masala Identity: Young South Asian Muslims in the US." Comparative Studies of South Asia, Africa and the Middle East 20, no. 1-2 (2000): 67–97. http://dx.doi.org/10.1215/1089201x-20-1-2-67.

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Mishra, Smeeta, and Gaby Semaan. "Islam in Cyberspace: South Asian Muslims in America Log In." Journal of Broadcasting & Electronic Media 54, no. 1 (2010): 87–101. http://dx.doi.org/10.1080/08838150903550436.

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Afzal, Ahmed. "Terrifying Muslims: Race and Labor in the South Asian Diaspora." American Anthropologist 116, no. 1 (2014): 227–28. http://dx.doi.org/10.1111/aman.12085_40.

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Jeyathurai, Dashini. "Terrifying Muslims: race and labor in the South Asian diaspora." Contemporary South Asia 20, no. 3 (2012): 422–23. http://dx.doi.org/10.1080/09584935.2012.703879.

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COPLAND, IAN. "What to do about cows? Princely versus British approaches to a South Asian dilemma." Bulletin of the School of Oriental and African Studies 68, no. 1 (2005): 59–76. http://dx.doi.org/10.1017/s0041977x05000030.

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For more than a millennium, cow slaughter has been a source of bitter contention in South Asia. Hindus revere the animal; Muslims like to eat it and, until recently, the cow has been the preferred animal of sacrifice at the Islamic festival of ‘Id-ul-Adha¯. This paper looks at how, over the twentieth century, Indian governments of differing type and ideological colour—British and princely during the late colonial period and Congress nationalist after 1947—have tried to mediate this vexed question. It finds that while policies differed widely, there was a tendency for all governments in the early twentieth century to be guided by social custom and local opinion, so that in the small Muslim-ruled state of Mangrol, which had an official ban, the Muslims who killed cows occasionally for food were never prosecuted so long as they kept their activities discreet—but this ‘discretionary’ option became politically unviable once the country embraced democracy.

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Khan, Shaza. "Muslims in the United States." American Journal of Islam and Society 22, no. 1 (2005): 123–25. http://dx.doi.org/10.35632/ajis.v22i1.1740.

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Karen Leonard’s book, Muslims in the United States: The State ofResearch, seeks to provide “a useful research tool for exploring” the largebody of social science research that exists on Islam and Muslims in theUnited States (p. ix). As a “non-Muslim secular scholar” and anthropologist(p. xi), she reviews research that examines the lives of all those whoself-identify as Muslim, including those generally excluded from such discussions,such as Ahmedis, Five Percenters, and homosexuals. The varietyof topics explored in this review promises to draw a broad readership.Topics as diverse as immigration and racialization, international conflictsand intra-Muslim tensions, “un-mosqued” Muslims and extremist ideologuesare all covered. Therefore, those interested in sociology, history, religion,and, more specifically, individuals researching Islam and Muslimswill benefit from reading Muslims in the United States.The book is divided into three sections. In part 1, “Historical Overviewof Muslims in the United States,” Leonard briefly introduces Islam’s basictenets and proceeds to discuss the historical and political realities thataffected the growth of African-American, Arab, and South Asian Muslimpopulations in this country. She identifies three sets of issues that have historically arisen in research and theory building on Muslims in the UnitedStates: legitimacy as it relates to African-American Muslim movements,the problem of religious authority in the smaller national-origin and sectariancommunities, and the lack of research on the lives of “un-mosqued,”“invisible,” or secular Muslims ...

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Zaidi, Zawwar Hussain. "Conversion to Islam in South Asia." American Journal of Islam and Society 6, no. 1 (1989): 93–117. http://dx.doi.org/10.35632/ajis.v6i1.2835.

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From the earliest times, South Asia* has been a scene of invasion. Itis a long tale of incursion. conquest, settlement, and then assimilation. TheGreeks, Sakas, and Eushanas forced their way in as dominant groups andestablished kingdoms and dynasties, only to be assimilated by what Dr. Spearcalled "the Hindu sponge." The push by Muslims into the sub-continent wasby well-worn routes and to a familiar pattern of conquest and rule, first ofSind and the Punjab, then of the Gangetic Plain, and, finally, of almost thewhole of South Asia.Conquest and settlement were not followed by assimilation, however.Muslims retained a separate identity and their numbers, proportionate andabsolute, grew until today a quarter of all Muslims in the world are to befound in South Asia. In 1975, they formed some 97 percent of the populationof Pakistan, 85 percent of that of Bangladesh, and 13 percent of that ofIndia.But these Muslims come from different roots and origins, they speakdifferent languages, and their understanding and practice of Islam differs accordingto their educational and social background and to their regional andgeographicaJ setting. Many of them are of Arab, Afghan, Mughal and Persiandescent, but the majority of them are descendants of South Asian convertsto Islam.The spread and expansion of Islam and its acceptance by such large groupsof people of a variety of ethnic, historical, and cultural backgrounds andacross a range of diverse geographical areas can scarcely be the outcomeof any simple uniform process. Conversion to Islam is thus a challengingand absorbing subject for research. Yet it has attracted the attention of scholarsonly since the last decade of the nineteenth century.What follows does not claim to be more than a pre! iminary and ratherhurriedly prepared survey of the main theories about conversion to Islampropounded by Asian and Western scholars. The dearth of source materialpresents difficulties as "medieval Islam" produced no missionaries, bishops,baptismal rites, or other indicators of conversion that could be convenientlyrecorded by the Muslim chronicler. Hopefully the subject will be a spurto the detailed review and analysis of sources, modern and medieval, whichthe subject both deserves and requires ...

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Khan, Amna, Andrew Lindridge, and Theeranuch Pusaksrikit. "Why some South Asian Muslims celebrate Christmas: Introducing ‘acculturation trade-offs’." Journal of Business Research 82 (January 2018): 290–99. http://dx.doi.org/10.1016/j.jbusres.2017.07.023.

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Dogra, Sufyan Abid. "Karbala in London: Battle of Expressions of Ashura Ritual Commemorations among Twelver Shia Muslims of South Asian Background." Journal of Muslims In Europe 6, no. 2 (2017): 158–78. http://dx.doi.org/10.1163/22117954-12341346.

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Abstract The roots of the struggle for authority among various groups of Twelver Shias of South Asian background living in London revolves around the idea of what is ‘true and authentic’ Shia Islam. The theological and political genealogy of this power struggle can be traced by examining the history of Shia Islam in South Asia. This article provides historical analyses and ethnographic accounts of Shia Islam and how it is practised in London. It investigates the influence of London-based Iranian and Iraqi Shia transnational networks on South Asian Hussainias and those who attend them. While some London-based Shias of South Asian origin conform to the Iran-backed reformist versions of globally standardised ritual commemoration of Ashura, others detest this and search for religious reinterpretations that assert South Asian ways of commemorating the Ashura ritual.

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Afzal, Mohammad, Syed Mubashir Ali, and H. B. Siyal. "Consanguineous Marriages in Pakistan." Pakistan Development Review 33, no. 4II (1994): 663–76. http://dx.doi.org/10.30541/v33i4iipp.663-676.

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In societies where marriage is nearly universal, and the fertility process is almost entirely through marital union, the factors associated with the occurrence of marriage, and through it the reproduction and rearing of children, need to be continuously assessed. Except for prohibited relationships, marriages between close and distant relations, as well as between those not related have been practiced among the muslims. The high incidence of close kin marriages (consanguineous marriages),t including those with first cousins, is a well-known feature of a muslim society. Marriages between close relatives are not only practiced by muslims but also by the people of many other religious. affiliations. Within the South Asian subcontinent, besides muslims, christians and other communities, consanguineous marriages have also been practiced by hindus, especially in the south Indian states, and in the central state of Maharashtra. In the northern states of India the prohibition on such marriages is more strictly enforced.2 In the south Indian state of Andhra a high proportion of maternal uncle-niece in addition to cross-cousin marriages (especially among maternal cross-cousins) have been in a high propor..........

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Atwill, David G. "Boundaries of Belonging: Sino-Indian Relations and the 1960 Tibetan Muslim Incident." Journal of Asian Studies 75, no. 3 (2016): 595–620. http://dx.doi.org/10.1017/s0021911816000553.

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Bridging Tibetan, Chinese, and South Asian studies, this article examines the 1960 Tibetan Muslim Incident, when nearly one thousand Tibetan Muslims declared themselves to be Indian citizens by virtue of their Kashmiri ancestry and petitioned the Chinese government to be allowed to emigrate to India. The paradox of the 1960 Tibetan Muslim Incident is that it occurred after a decade of careful Sino-Indian diplomacy, a diplomacy emerging out of each nation's shared struggle for independence and liberation from an anti-imperialist past. By locating the event in the broader ideological movements of postcolonial Asia, the article focuses on a set of aspirations, motivations, and spaces by which China, India, and the Tibetan Muslims sought to define their actions outside of standard nationalistic, ideological, and military narratives of the period.

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Kirillina, Svetlana A., Alexandra L. Safronova, and Vladimir V. Orlov. "Caliphatism in the period of decline and collapse of the Ottoman Empire." RUDN Journal of World History 10, no. 4 (2018): 327–37. http://dx.doi.org/10.22363/2312-8127-2018-10-4-327-337.

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The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.

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Wilson, Amrit. "The forced marriage debate and the British state." Race & Class 49, no. 1 (2007): 25–38. http://dx.doi.org/10.1177/0306396807080065.

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In recent years, the British government has increasingly sought to intervene to prevent forced marriages and `honour killings'. But its new-found concern for the plight of South Asian women belies a deeper structure of racism, particularly against Muslims, and collusion with South Asian patriarchy. It is argued that initiatives such as the recent proposal for legislation on forced marriages are not empowering to women but are driven by the state's need to police South Asian communities, an approach that has colonial roots. The lack of support given to grassroots South Asian women's organisations and the continuing deportation of women at risk of violence reveal the partial nature of the state's commitment to supporting victims of domestic violence and other forms of oppression.

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Zaman, Muhammad Qasim. "Review Essay: Modernity and Religious Change in South Asian Islam." Journal of the Royal Asiatic Society 14, no. 3 (2004): 253–63. http://dx.doi.org/10.1017/s1356186304004109.

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Over the course of the past several decades, Francis Robinson has done much to illuminate facets of the history and culture of the traditionally educated Muslim religious scholars, the ulama, of South Asia. “For far too long,” he writes, “[the] ulama have been treated as cardboard figures, caricatures of Muslim men of God…. [C]olonial administrators, and subsequently scholars, have rarely known enough to treat them as more than such; Western-educated Muslims, who have discovered new forms of authority, have often been concerned both to mock and to distance themselves from the mediators of religious authority; and the followers of ulama have been concerned to impose upon them an image of an ideal teacher and scholar at the cost of concealing aspects of their character, personality, and behaviour” (TheUlama of Farangi Mahall [hereafter FM], p. 148). The cost of letting the caricatures persist is high. In many instances, an understanding of the Muslim public sphere and of religious thought in modern Islam remains at best incomplete without serious attention to the ulama. And important facets of religious change likewise remain elusive unless the evolving discourses and the institutions of the ulama are brought within our purview. When more observers of Muslim societies come to recognise the ways in which the ulama are integral to the history of modern and not just of medieval Islam, it would be in some measure due to the influence of Robinson's writings. Among other things, Robinson's work is significant for its insistence that we consider how religious ideas, norms, and traditions shape politics instead of treating them as little more than symbols employed by the political elite for purposes of mass political mobilisation. At the same time, he has explored how religious identities and institutions have themselves evolved in the nineteenth and the twentieth centuries. And with the history and culture of the ulama as his primary point of reference, he has brought to light new perspectives on Islam in South Asia, as well as on the historical interaction between South Asia and the Muslim world at large.

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JHA, SAUMITRA. "Trade, Institutions, and Ethnic Tolerance: Evidence from South Asia." American Political Science Review 107, no. 4 (2013): 806–32. http://dx.doi.org/10.1017/s0003055413000464.

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I provide evidence that the degree to which medieval Hindus and Muslims could provide complementary, nonreplicable services and a mechanism to share the gains from exchange has resulted in a sustained legacy of ethnic tolerance in South Asian towns. Due to Muslim-specific advantages in Indian Ocean shipping, interethnic complementarities were strongest in medieval trading ports, leading to the development of institutional mechanisms that further supported interethnic exchange. Using novel town-level data spanning South Asia's medieval and colonial history, I find that medieval ports, despite being more ethnically mixed, were five times less prone to Hindu-Muslim riots between 1850 and 1950, two centuries after Europeans disrupted Muslim overseas trade dominance, and remained half as prone between 1950 and 1995. Household-level evidence suggests that these differences reflect local institutions that emerged to support interethnic medieval trade, continue to influence modern occupational choices and organizations, and substitute for State political incentives in supporting interethnic trust.

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Shams, Tahseen. "Successful yet Precarious: South Asian Muslim Americans, Islamophobia, and the Model Minority Myth." Sociological Perspectives 63, no. 4 (2019): 653–69. http://dx.doi.org/10.1177/0731121419895006.

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Precariousness is the notion that unstable and temporary employment can induce feelings of vulnerability and insecurity. As a “successful” minority because of their high education levels and economic attainments, South Asian Americans can hardly be described as precarious. However, ethnographic observations reveal a collective precariousness felt by this group. Despite measures of success, their positionality as a racialized and stigmatized religious “Other” induces in them an insecurity akin to that felt by those un(der)employed. They fear that despite their achievements, they can be discriminated against in their workplace because of their race and religion. This anxiety influences their education and career choices, and political engagements. Theoretically, precariousness is largely conceptualized as a phenomenon contained within national borders. However, South Asian Muslim Americans’ precariousness is influenced by that of Muslims of other nationalities abroad, underscoring the transnational dimension of precariousness and how it can extend beyond immediate networks and physical borders.

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Ali, Syed. "Understanding acculturation among second-generation South Asian Muslims in the United States." Contributions to Indian Sociology 42, no. 3 (2008): 383–411. http://dx.doi.org/10.1177/006996670804200303.

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McDonald, Kevin. "Lone Star Muslims: transnational lives and the South Asian experience in Texas." Ethnic and Racial Studies 40, no. 3 (2016): 557–59. http://dx.doi.org/10.1080/01419870.2016.1193621.

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Rotter, Andrew J. "Christians, Muslims, and Hindus: Religion and U.S.-South Asian Relations,1947-1954." Diplomatic History 24, no. 4 (2000): 593–613. http://dx.doi.org/10.1111/0145-2096.00238.

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Sarrouh, Beesan. "Junaid Rana, Terrifying Muslims: Race and Labor in the South Asian Diaspora." Journal of International Migration and Integration 16, no. 3 (2014): 845–46. http://dx.doi.org/10.1007/s12134-013-0306-4.

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Aafreedi, Navras J. "Antisemitism in the Muslim Intellectual Discourse in South Asia." Religions 10, no. 7 (2019): 442. http://dx.doi.org/10.3390/rel10070442.

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South Asia (Bangladesh, India, and Pakistan) has produced some of the greatest Islamic thinkers, such as Shah Wali Allah (sometimes also spelled Waliullah; 1702–1763) who is considered one of the originators of pan-Islamism, Rahmatullah Kairanwi (1818–1892), Muhammad Iqbal (1877–1938), Syed Abul A’la Mawdudi (also spelled Maududi; 1903–1979), and Abul Hasan Ali Hasani Nadwi (1914–1999), who have all played a pivotal role in shaping political Islam and have all had global impact. Islamism is intertwined with Muslim antisemitism. Some of the greatest Islamist movements have their bases in South Asia, such as Tablīghi Jamā’at—the largest Sunni Muslim revivalist (daw’a) movement in the world—and Jamā’at-i-Islāmi—a prototype of political Islam in South Asia. The region is home to some of the most important institutions of Islamic theological studies: Darul Ulūm Deoband, the alleged source of ideological inspiration to the Taliban, and Nadwātu’l-’Ulamā and Firangi Mahal, whose curricula are followed by seminaries across the world attended by South Asian Muslims in their diaspora. Some of the most popular Muslim televangelists have come from South Asia, such as Israr Ahmed (1932–2010) and Zakir Naik (b. 1965). This paper gives an introductory overview of antisemitism in the Muslim intellectual discourse in South Asia.

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Chowdhury, Amitava. "Terrifying Muslims: Race and Labor in the South Asian Diaspora by Junaid Rana." Labour / Le Travail 78, no. 1 (2016): 380–82. http://dx.doi.org/10.1353/llt.2016.0091.

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Geaves, Ron. "Tradition, Innovation, and Authentication: Replicating the "Ahl as-Sunna wa Jamaat" in Britain." Comparative Islamic Studies 1, no. 1 (2007): 1–20. http://dx.doi.org/10.1558/cis.v1i1.1.

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The article will argue that the normative definition referring to Sunni Muslims, “Ahl as-Sunna wa Jamaat” has become highly contested since used as a strategy for legitimization by South Asian Sufi tariqas. Critiquing arguments that link scripturalist reform movements within Islam to urbanization, the author demonstrates that contemporary Sufi resistance to the reformers in Britain has welded together both rural ‘folk’ practice and ‘high’ Sufism into a potentially politically mobilized union. Rather than a separation of ulama and saints as proposed by Gellner, the South Asian Muslims met the Reform critique with a powerful and erudite opposition consisting of both pirs and maulvis which defended their cultic beliefs and practices as normative. The article concludes that the British experience demonstrates not so much the demise of traditional Sufism in the face of Wahhabi or Salafi scripturalism, but rather that the former are learning the lessons of the revivalists and creating innovative ways that authenticate tradition in the new urban environments of the West.

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Bruckmayr, Philipp. "Shi‘ism in South East Asia." American Journal of Islam and Society 34, no. 2 (2017): 110–14. http://dx.doi.org/10.35632/ajis.v34i2.778.

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Although Southeast Asian Muslims are overwhelmingly Sunni, alleged historicalShi‘i influences have been a recurring feature in academic debates onthe region’s Islamization, the content of local traditional literatures, and certaincontemporary manifestations of religiosity. Moreover, the emergence of localShi‘i communities from the 1950s onward has been frequently noted but rarelystudied. This collection of path-breaking research seeks to help fill this gap inthe literature.Unfortunately, the book’s catchy title may initially obscure its outstandingtheoretical and thematic depth, for most of the chapters are about Alidpiety and devotion to the Prophet’s household as found in different Sunnitraditions. By highlighting the pervasiveness of the latter in other regionsof the Muslim world, the editors’ introduction represents a major reconsiderationof such commonly found earlier notions as “Shi‘itic elements,”“crypto-Shi‘ism,” and “de-Shi‘itization.” Many of the papers show that itwould be misleading to equate local literary and other traditions of Alid pietywith Shi‘i influence. Those that deal with actual contemporary Shi‘i sectarianconstructions in the region are highly suggestive of the different mechanismsbehind Shi‘ism’s global expansion in the modern era, thereby contributingto a growing body of research on present-day Shi‘ism beyond the Arab-Iranianworld.

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Metcalf, Barbara D. "Presidential Address: Too Little and Too Much: Reflections on Muslims in the History of India." Journal of Asian Studies 54, no. 4 (1995): 951–67. http://dx.doi.org/10.2307/2059955.

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I want to begin this evening by recalling my immediate predecessor as AAS president from the South Asian field, Barbara Stoler Miller, whose untimely death in 1992 took from us a distinguished Sanskritist, a gifted teacher, and a generous colleague whose absence we mourn. In my address I continue themes taken up by Barbara Miller four years ago (Miller 1991) as well as by Stanley Tambiah, as president from the Southeast Asian field, the year before (Tambiah 1990). Then, as now, scholars across the disciplines—whether, like Barbara Miller, a scholar of classical texts; or like Stanley Tambiah, an anthropologist; or myself, a historian of British India—have struggled to understand the religious nationalism of South Asia, one of whose most tragic outcomes has been an accelerating violence against the Muslim minority.

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S. Karim, Mehtab. "Socio-economic Development, Population Policies, and Fertility Decline in Muslim Countries." Pakistan Development Review 43, no. 4II (2004): 773–89. http://dx.doi.org/10.30541/v43i4iipp.773-789.

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As societies transform from a predominantly traditional to a predominantly modern system, they tend to experience considerable demographic changes. Coale (1984) notes that this “transformation is the substitution of slow growth achieved with low fertility and mortality for slow growth maintained with relatively high fertility and mortality rates”. Demographic transition in Muslim countries is a fairly late phenomenon as discussed in the next section. Most of these countries have followed a similar trend as by many other developing countries. According to the most recent estimate provided by The Economist [September (2003)], the number of Muslims was 1.5 billion in 2003, of which about 97 percent were living in Asian and African countries. About one fourth were concentrated in South Asia and another one-fifth in the Middle-East and North Africa (Arab countries). Figure 1 provides the breakdown of Muslim population living in different regions of the World. Percentage of population in major Muslim countries and their estimated number at the beginning of the 21st Century are given in Table 1. Of 47 Muslim-majority countries, where more than 50 percent of the total population is reported to be followers of Islam,1 36 have populations that are more than 85 percent Muslims, while only seven of them contain less than 70 percent Muslims. However, the six largest Muslim-majority countries (in order, Indonesia, Pakistan, Bangladesh, Iran, Turkey and Egypt) contain about two-thirds of the

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NIAZI, SOHEB. "Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha." Journal of the Royal Asiatic Society 30, no. 3 (2020): 467–87. http://dx.doi.org/10.1017/s1356186320000358.

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AbstractWhile Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to the history of early Islam. This article contributes to the study of social stratification among South Asian Muslims by exploring the evolution of Urdu tarikh (historical texts) produced by Sayyid men in the qasbah of Amroha in the Rohilkhand region of the United Provinces during the late nineteenth and early twentieth centuries. The Sayyid authors narrated the past through the medium of nasab (genealogy). While their texts place emphasis on lineage and descent to legitimise a superior social status for Sayyids, they also shed light on the changing social and material context of the local qasbah politics with the discourse on genealogy evolving into a form that engaged with social contestations.

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Irfan, Shazia. "Childrearing Practices among South Asian Muslims in Britain: The Cultural Context of Physical Punishment." Journal of Muslim Minority Affairs 28, no. 1 (2008): 147–61. http://dx.doi.org/10.1080/13602000802011192.

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Bald, Vivek. "Overlapping Diasporas, Multiracial Lives: South Asian Muslims in U.S. Communities of Color, 1880–1950." Souls 8, no. 4 (2006): 3–18. http://dx.doi.org/10.1080/10999940601057309.

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Pilkington, Aneela, Rachel Maria Msetfi, and Ruth Watson. "Factors affecting intention to access psychological services amongst British Muslims of South Asian origin." Mental Health, Religion & Culture 15, no. 1 (2012): 1–22. http://dx.doi.org/10.1080/13674676.2010.545947.

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Daniels, Timothy P. "New Faiths, Old Fears." American Journal of Islam and Society 23, no. 2 (2006): 95–98. http://dx.doi.org/10.35632/ajis.v23i2.1623.

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Bruce Lawrence’s book, New Faiths, Old Fears: Muslims and Other AsianImmigrants in American Religious Life, seeks to remedy theoretical gaps bycorrecting the emphasis on East Asians within Asian-American studies andby describing Asian Americans in relation to other minorities and dominantAnglos within the prevailing ethno-racial system (p. xiv). As a religiousstudies scholar with “a lifelong engagement with Islam, and an exuberantattachment to South Asia” (p. 38), he discusses post-1965 immigration andunderscores its religious and cultural dimensions. The range of controversialtopics broached in this book promise to appeal to a broad readership.Topics covered include historical and politico-economic aspects of immigration, racial prejudice, cultural and religious fundamentalism, argumentsover multiculturalism, transnational identities, and media representations ofreligion. Consequently, New Faiths, Old Fears is highly significant forthose interested in religious studies, sociology, anthropology, history, andcultural studies – and especially for those interested in immigration andAsian Americans ...

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Hammer, Juliane. "Family and Gender among American Muslims." American Journal of Islam and Society 17, no. 3 (2000): 126–28. http://dx.doi.org/10.35632/ajis.v17i3.2054.

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Family and Gender among American Muslims presents a multitude of theoreticaland empirical discussions about the issues of family and gender in variousAmerican Muslim communities.Divided into three main sections, the first section, "Values, Structure, andVariations in Muslim Families" presents articles based on empirical researchon issues such as the role of women in an Iranian ethnic economy, the selfevaluationof Palestinian women's lives, the issue of mut'a-marriage amongLebanese Shi'as, and the problems of South Asian Muslim families in theUnited States. The second section, "Practical Issues for Families,'' providesinsight into health issues, the work of an Arab-American community center,care for the elderly and problems of second-generation Arabs with marriageand role conflicts. The third section presents an interesting account of fiveMuslim immigrants, as narrated by them.The book is an insightful introduction into some of the problems faced byAmerican Mu Jim immigrants and their children on a daily basis. The questionsof how to preserve an ethnic and religious identity in a society that hasdifferent values and mies is central to the lives of these American Muslims. Itis a recurring theme running throughout most articles and illustrated in differentways. Some of the authors highlight problems and make recommendationsto parents, community leaders, teachers, and social workers on how to solvethese problems.The first article by Yvonne Y. Haddad and Jane I. Smith gives an overviewof the important topics concerning Islamic values and the questions of gender,such as dating, marriage, women and work, birth control, raising of children,and the observation of American holidays. The authors present a realistic ...

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Ahmad, Mumtaz. "Gaps and Bridges in the Diaspora Cultural Life of the Asian-English Muslims in England in Buddha of Suburbia by Hanif Kureishi." Scholedge International Journal of Multidisciplinary & Allied Studies ISSN 2394-336X 3, no. 9 (2016): 197. http://dx.doi.org/10.19085/journal.sijmas030903.

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This article carries out research in the domain of the issues faced by the first and second generation South-Asian Muslim immigrants in locating identity and their rightful place in postcolonial hybrid culture of England. Location of identity in multi-ethnic metropolitan cultureinvolves the issues of assimilation, segregation, naturalization, racial and cultural discrimination, in-betweeness, hybridity and ambivalence. The Muslim immigrants in an attempt to assimilate themselves into the new culture remain suspended between the two cultures and never completely succeed in embracing the one culture and discarding the other. This state of in-betweenness renders them hybrid characters in the postcolonial conditions. Quite contrary to their sweet dreams and expectations of living a superb life in metropolitan culture,non-white immigrants, Muslims, in the white English societyhave to make multi-dimensional struggle for the discovery and exploration of their unique identity in the face of highly intolerant, xenophobic white societies. The novel, Buddha of Suburbia, has been said to be autobiographical woven from the deeply personal experiences of the author as a member of an ethnic minority, the Muslims, in a multi-ethnic society. The story which initially appears to be fascinating tale of the city turns out to be the story of an Anglo-Asian hybrid. Kureishi has focused on the postcolonial concerns of unstable, fluid identity, gender issues, traumatized and indeterminate sexuality juxtaposed to hypocritical, racially prejudiced binaries-ridden English society.

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Journal articles on the topic 'South Asian Muslims'

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