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| Srl | Item |
| 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:
106699
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| Publication |
2011.
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| Summary/Abstract |
One might suppose that a foundational element of proper Muslim behaviour is respect for one's parents. However, it is not unusual in the contemporary Islamic world, both in Muslim-majority countries and in the diaspora, for young people to be much more 'Islamic' in behaviour, dress and lifestyle than their parents. As this may suggest, modernist Islamic piety is not infrequently directed by young people against their parents, as a mode of resistance to parental authority. However, wearing the hijab, becoming a follower of a Sufi shaykh, or marrying a 'good' Muslim spouse from another ethnic group to one's own, are different kinds of resistance from, for example, joining an inner-city youth gang, or rejecting one's parents' Asian cultural background for a more globalised identity. I discuss some of the ways in which Islamic piety can be deployed in resistance to parental authority through case studies from my Economic and Social Research Council-funded field research in Bangladesh and the UK, and consider in what ways these forms of behaviour resemble, and differ from, more familiar forms of resistance.
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