by BRUCE BERGLUND for NEW BOOKS IN ISLAMIC STUDIES on APRIL 30, 2016:
Is there a figure in sports more admired and beloved than Muhammad Ali? Widely revered not only as one of boxing’s greatest champions but also as one of the rare athletes to speak out on political issues, Ali holds a place at the pinnacle of sports heroes.
In their new book Blood Brothers: The Fatal Friendship Between Muhammad Ali and Malcolm X (Basic Books, 2016), historians Randy Roberts and Johnny Smith take the bold step of viewing Muhammad Ali not as hero but as human. Randy and Johnny focus on the young contender Cassius Clay as he trains in Miami, rises through the heavyweight ranks, and hones his persona as an athlete and celebrity. At the heart of the book is the boxer’s friendship with Malcolm X and their respective ties to Nation of Islam founder Elijah Muhammad. The two subjects are extraordinary figures in the history of the 1960s, and they have been subjects of several books. As Randy and Johnny explain in the interview, they offer a fresh perspective by taking a meticulous approach to sources old and new, even plotting out — day by day — where Clay and Malcolm were and what they did in the years leading up to February 1964, when Clay defeated Sonny Liston for the heavyweight title, and February 1965, when Malcolm was assassinated. This fresh perspective yields a picture of Clay/Ali somewhat at odds with the reverential view commonly held today. It is a picture of a young man still finding his place in the world, before he became its king.
LISTEN TO INTERVIEW WITH RANDY ROBERTS AND JOHNNY SMITH
In September 2014 the Duke Islamic Studies Center (which manages the Transcultural Islam Project of which TIRN is a part), announced its official institutional affiliation with New Books in Islamic Studies — a bi-weekly audio podcast featuring hour long conversations with authors of exciting new research. For an archive see HERE.
“Opinion leaders and policy-makers unfortunately have a tendency to equate Lebanese Shi‘ism with Hizbullah and to assume all Shi‘a are connected to Iran. My book documents very different dynamics. I do examine the spread of the Arab-Israeli conflict to Senegal, but this plays out differently in the diaspora than it does in Lebanon. I also illustrate the making of an indigenous African Shi‘ism that, while inspired by the Iranian revolution, does not aim to establish an Islamic government and overthrow Senegal’s secular state. It is important that policy-makers better understand the complexities of the dynamic – not static – Shi‘i Muslim world.” —- Mara Leichtman, Associate Professor of Anthropology at Michigan State University
by JULIE POUCHER HARBIN, EDITOR, ISLAMiCommentary with MARA LEICHTMAN on MARCH 18, 2016:
This past Fall, Mara Leichtman, Associate Professor of Anthropology at Michigan State University, published her latest book — Shi‘i Cosmopolitanisms in Africa: Lebanese Migration and Religious Conversion in Senegal (Indiana University Press, 2015). It followed her 2009 edited volume (with Mamadou Diouf) New Perspectives on Islam in Senegal: Conversion, Migration, Wealth, Power, and Femininity (Palgrave Macmillan).
Educated at the University of Michigan, Johns Hopkins University, and Brown University, Leichtman has been a visiting fellow at Zentrum Moderner Orient in Berlin, the International Institute for the Study of Islam in the Modern World in Leiden, the Netherlands, and the Ali Vural Ak Center for Global Islamic Studies at George Mason University.
How did she come to be interested in the topic of Lebanese Shi‘a in Senegal?
Leichtman told ISLAMiCommentary that while earning her master’s degree in international relations from the Paul H. Nitze School of Advanced International Studies at Johns Hopkins University a professor gave her an article about the Lebanese community in Ivory Coast — knowing of her interests in both Africa and the Middle East. It piqued her curiosity.
So when she started the doctoral program in sociocultural anthropology at Brown University, she decided to research the Lebanese community in Abidjan.
“This was in 1999, when there was a coup d’état in Ivory Coast, which is what led me to Senegal, as a more stable option,” she said in a written interview with ISLAMiCommentary.
As her research got underway, Lebanese in Senegal regularly asked her why she wanted to study their community. In response she said she drew upon her origins in Michigan — and its significant Lebanese (and particularly Lebanese Shi‘i) community.
“My mother happened to work at the time with a woman of Lebanese origin who was born in a village in Senegal,” she said. “Lebanese in Senegal were delighted to hear of this personal connection.”
While she set out to study the Shi‘i Lebanese community in West Africa, she didn’t know in advance that she would also find Senegalese Shi‘i converts.
Senegal is predominantly Sunni Muslim (94%) following the Maliki school of jurisprudence with Sufi influences. While Shi‘i Muslims make up only a small minority of the population, Leichtman said the number is growing as Senegalese convert. (Christians make up about 5% of the Senegalese population, and an even smaller demographic continues to practice what is referred to as “African traditional religion.”)
It was the first Lebanese shaykh in Senegal, Shaykh Abdul Mun‘am al-Zayn, who initially told Leichtman that Senegalese were converting to Shi‘i Islam. She was able to eventually connect with Senegalese Shi‘i leaders through Walfadjri, a media conglomerate that hosted a weekly radio show featuring Muslims of different denominations and regularly invited various Senegalese Shi‘a to participate.
In this interview, Leichtman introduces us to these communities and the importance of learning more about them. Continue reading →
Jonathan Wyrtzen on ‘Making Morocco: Colonial Intervention and the Politics of Identity’ (Book Q & A)
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Column » ‘By the Book’ with Joseph Preville
by JOSEPH RICHARD PREVILLE and JULIE POUCHER HARBIN for ISLAMiCommentary on MARCH 12, 2016:
The motto of the Kingdom of Morocco is “Allah, al-Watan, al-Malik” (God, the Nation, the King). This motto was the spark for Yale University professor Jonathan Wyrtzen’s new book, Making Morocco: Colonial Intervention and the Politics of Identity (Cornell University Press, 2015).
Enroute to begin his teaching job at Al Akhawayn University in Ifrane, Morocco in 2001, Wyrtzen noticed the motto painted on a hillside at the town of El Hajeb. He wondered how it came to be written on this hillside and what it said about Moroccan identity.
In Making Morocco, he offers an expansive way to look at Morocco’s colonial past (1912-1956); showing how “a constellation of Moroccan actors” interacted in the debates and struggles over national identity, including Jews, Berbers, and women.
This Moroccan mix of voices found expression in the Preamble to the 2011 Constitution: “The Kingdom of Morocco, a sovereign Muslim state attached to its national unity and territorial integrity, intends to preserve, in its plenitude and diversity, its one and indivisible national identity. Its unity, forged by the convergence of of its Arabo-Islamic, Amazigh [Berber], and Saharan-Hassanian components, is nourished by its African, Andalusian, Hebrew, and Mediterranean influences.” The constitution also recognized Tamazight (Berber) as an official language as “common patrimony of all Moroccans without exception” in addition to Arabic. Berber languages are spoken by 35-40% of Moroccans.
Today, Morocco is a country of nearly 34 million people; approximately 99% Muslim and 1% other (Christians, Jews, and Baha’i). There are between 4,000-8,000 Christians and 350-400 Bahais, according to the U.S. State Department’s Morocco 2014 International Freedom Report. While its Jewish population currently stands at about 5,000, before the establishment of Israel in 1948 some 250,000-300,000 Jews lived in Morocco — the largest in the Muslim world.
Wyrtzen is Associate Professor of Sociology, History, and International Affairs at Yale University. Educated at The University of Texas at Austin, Hebrew University of Jerusalem, and Georgetown University, his scholarly work has appeared in Oxford Encyclopedia of the Modern World, The Journal of Modern History, and the International Journal of Middle East Studies. He discusses the themes of his new book in this interview. Continue reading →
by JULIE POUCHER HARBIN, EDITOR, ISLAMiCommentary on FEBRUARY 29, 2016:
“Before I died, I contemplated how drowning would feel. It was clear to me now; this was how I would go: away from my mother’s warmth, my father’s strength, and my family’s love. The white waves were going to devour me, swallow me whole in their terrifying jaws, and cast my young body aside to drift down into the cold black depths,” Gulwali Passarlay wrote in the prologue to “The Lightless Sky: A Twelve-Year-Old Refugee’s Harrowing Escape from Afghanistan and His Extraordinary Journey Across Half the World.” (HarperOne, 2016)
At the age of 12 Gulwali was sent away from his rural Afghanistan home by his mother who paid a smuggling agent at $8,000, in installments, to get him safely to Italy. “However bad it gets,” the mother told her son. “Don’t come back.” Ten months into his journey, he nearly drowned (described above) in an overcrowded boat on his way to Greece. He’s now a man in his third year at the University of Manchester in the UK — alive to tell the tale of his year-long 12,500-mile perilous journey, which he likened to “a game of Chutes and Ladders” through Pakistan; Iran (twice); Turkey (twice); Bulgaria; Greece; Italy; France (twice); Belgium, Germany, and finally the UK.
While the trip took place back in 2006-2007, his book, written with Nadene Ghouri, is an instructive lens through which to view the current refugee crisis and the complicated human smuggling and trafficking networks that have refugees and migrants using air, rail, cars, trucks, boats, and their own tired feet, across rivers and seas and over mountains — to get them to a better life.
Last month Gulwali spoke via Skype for nearly an hour with more than a dozen Duke University undergraduate students enrolled in the Refugee Lives: Violence, Culture and Identity class, co-taught by professors miriam cooke, Maha Houssami, and Nancy Kalow.
The 21-year-old politics and philosophy major answered questions and shared stories with his contemporaries about his experiences in safe-houses, prisons/detention centers and refugee camps; the dozens of unscrupulous (and a few kind) agents, smugglers, and guides he encountered; and the friends and enemies he made along the way. Continue reading →
by HEATH BROWN for NEW BOOKS IN ISLAMIC STUDIES on JANUARY 26, 2016:
Deepa Iyer is the author of We Too Sing America: South Asian, Arab, Muslim, and Sikh Immigrants Shape Our Multiracial Future (The New Press, 2015). Iyer is Senior Fellow at Center for Social Inclusion and was Executive Director of South Asian Americans Leading Together (SAALT) for a decade prior.
Drawing on professional experiences in the Department of Justice Civil Rights Division and years leading a national advocacy organization, Iyer weaves personal anecdotes, excellent elite interviews, and policy recommendations into We Too Sing America. She calls out the organized anti-immigrant and anti-Muslim political movement in the country and calls for mobilized political action by South Asians to resist these threats. Scholars and policy practitioners interested in immigrant rights will enjoy this new book. Continue reading →