Power and Knowledge: Anthropological and Sociological Approaches

Eickelman, Dale F.; Fardon, Richard

doi:10.2307/3317872

Cited by 4 publications

(6 citation statements)

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“…123 Unlike, say, Morocco, as described by Dale Eickelman, the ranks of the madrasa-educated scholars are anything but being diminished in Pakistan. 124 The situation may be similar in some other Muslim countries as well. For instance, predictions about the decline of al-Azhar of Egypt 125 have proved premature.…”

Section: Report Of the Committee Set Up By The Governor Of West Pakismentioning

confidence: 86%

Religious Education and the Rhetoric of Reform: The Madrasa in British India and Pakistan

Zaman

1999

Comp. Stud. Soc. Hist.

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The madrasa is one of the many institutions which have seen recurrent attempts at reform in Muslim societies during the nineteenth and twentieth centuries. Since the eleventh century, when it first emerged as the principal institution of higher Islamic learning, the madrasa has undergone many changes, adapting in varying degrees to local cultures and changing times. 1 Given the centrality of this institution in the preservation and production of knowledge as well as in the formation of the religious elite, the madrasa is crucial to the construction of religious authority. Profound changes in Muslim societies in modern times have not necessarily marginalized this institution, but such changes have frequently raised questions about the position and function of the madrasa in society and of the ˜ulama reared in it, about whether this institution ought to be reformed, and if so, to what end, how, and by whom. Debates on such questions have received some scholarly attention with reference to several Muslim societies. 2 South Asian Islam has hitherto been much neglected in this regard, and though the role of the madrasa as an agent of reli-294

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Section: Report Of the Committee Set Up By The Governor Of West Pakismentioning

confidence: 86%

Religious Education and the Rhetoric of Reform: The Madrasa in British India and Pakistan

Zaman

1999

Comp. Stud. Soc. Hist.

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“…The agreement was supposed to be secret in order not to harm the stability of the Ottomans. 44 Bidwell, The Affairs of Kuwait,[64][65][66] see, also, the note by L.W. Reynolds, Offg.…”

Section: The Mubarak Era (1896-1915): Consolidatingmentioning

confidence: 99%

“…In 1935, when rumors spread about the possibility of finding oil there, he first approached Ahmad al-Jabir, the Kuwaiti ruler, and then the British officials, claiming that these were his lands, not the Sabahs' , and that he was entitled to the profits from them.68 This case may indicate that the Sabah family took over the Kuwaiti merchants' lands, but it can also be an outcome of the many lawsuits started in the 1930s and the confusion created by them. 65 Political Agent, Kuwait to British Consul, Bushire (12 March 1936) Merchants are mainly mentioned in sources as traders in dates involved in exporting them from the Shat al-Arab to India and East Africa. As Ahmad al-Jabir claimed in the 1930s, most of the export from this area was done by Kuwaiti merchants using agents of the Sabah family.69 In the 1930s, the involvement of the merchants in the date trade grew considerably as the pearl trade and the transit trade sharply declined.…”

Section: Merchants and Palm Datesmentioning

confidence: 99%

All Things Arabia

Baird¹,

Yağcıoğlu²

2021

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Projects such as the present one, which involve a collaboration of scholars coming from different fields to fill in a new niche in the study of the Arabian Peninsula, an area that has only recently gained scholarly attention, are only possible through sustained and generous support from a variety of stakeholders. We are therefore indebted, first and foremost, to our institution, and particularly the Office of Research at Zayed University, which generously supported this project through a two-year Research Incentive Fund grant that allowed us to conduct research both nationally and internationally, acquire the resources needed for completing this project, and cover the costs of publishing the book in Open Access. We are particularly thankful to Dr. Michael Allen, Assistant Provost for Faculty Affairs and Research, and to Dr. Fares Howari, Dean of the College of Humanities and Social Sciences, for their timely support and encouragement.Ileana Baird is also grateful for the extraordinary opportunity she had to conduct research as a Visiting Research Fellow at The Lewis Walpole Library, Yale University, in the spring of 2019. I would like to thank Nicole Bouché, the Executive Director of the library, for being so accommodating and supportive of my research, Susan Walker, head of Public Services, whose extraordinary expertise helped me unearth superb resources, both visual and textual, from the library's outstanding collections, Cynthia Roman, curator of Prints, Drawings and Paintings, whose insightful questions and comments made me think in new ways about my work, and Kristen McDonald and Scott Poglitsch, catalogue assistants, for their prompt and professional help in accessing the resources I needed during my fellowship and beyond. I also owe special thanks to Robin Dougherty, expert librarian in Middle East Studies at Sterling Memorial Library, for her useful guidance in the library's resources.Our work has benefitted immensely from the expert knowledge of our readers, who contributed their time, ideas, and expertise to make the chapters included in this collection the best they could be.

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“…63 To write a kirsh kitab, it is presumed that a sa'ig had to have a skill somewhat related to what Dale Eickelman identified as "mnemonic domination" or "mnemonic possession,"64 but in a more diluted guise, since neither the Qur'ān nor any other religious treatises were to be memorized in their entirety. 65 What an adept craftsman who could make a kirsh kitab was thought to mnemonically hold, it turns out, was flawless, pristine memorization of the "Aya al Kursi,"66 coupled with the ability to write it. The use of patterns, templates, or even the Qur'ān as a guide to copy from was expressly ruled out; for the sacred texts on a kirsh kitab to have any effectiveness, they had to come straight from the memory of the sa'ig who wrote it.67 It is not immediately clear why the memorization of the words was necessary.…”

Section: The Texts In the Silvermentioning

confidence: 99%

Written in Silver: Protective Medallions from Inner Oman

Redman

2020

All Things Arabia

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Power and Knowledge: Anthropological and Sociological Approaches

Cited by 4 publications

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Religious Education and the Rhetoric of Reform: The Madrasa in British India and Pakistan

Religious Education and the Rhetoric of Reform: The Madrasa in British India and Pakistan

All Things Arabia

Written in Silver: Protective Medallions from Inner Oman

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