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| 1 |
ID:
104005
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| Publication |
2010.
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| Summary/Abstract |
In our research with young Bangladeshis, we have been repeatedly struck by the popularity of television, DVD and Internet material that offers a modernist, quasi-scientific defence of Islamic knowledge against both 'western' scientific criticisms and US fundamentalist Christians. The South Indian doctor Zakir Naik's programmes, broadcast on his own television channel (Peace TV) and also available widely on DVD, are very popular, and admired for their 'logical' and apparently even-handed approach. His Islamic Research Foundation propagates his and similar material on the Web. The Turkish scholar 'Harun Yahya' (Adnan Oktar) 's diatribes against Darwinism and other western scientific evils are widely available on the Internet as text, audio and video, and often referred to. Full-on conspiracy theory material such as 'The Arrivals' series of online videos also finds a ready audience. We ask why these apparently implausible attacks on western knowledge carry conviction among young Muslims, many of them students studying for western-style university degrees in Bangladesh or the United Kingdom. We also ask to what degree the views of men such as Naik and Yahya might provide the basis of an alternative modernity, and what the implications of their wide popularity might be in the political arena.
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| 2 |
ID:
106693
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| 3 |
ID:
106700
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| Publication |
2011.
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| Summary/Abstract |
Barbara Metcalf suggested some years ago that a well-known contemporary Islamic movement of pietist inclinations, the Tabligh-i Jama'at, acted in effect to produce a gentler, more feminised male Muslim identity among its adherents. Some other contemporary Islamic movements have similar tendencies. Ritual practices among the Hijaz Community, a mostly Pakistani organisation in the British Midlands, for example, are explicitly aimed to produce a gentler, less aggressive orientation among their followers. Can we see these new movements as part of the evolution of new forms of masculinity among Muslim men, both in Muslim-majority and diasporic populations? I explore this question through field research carried out as part of an ESRC-funded research project on young Muslims in the UK and Bangladesh.
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