Studying Salafism is important not just for analyzing jihadist movements or clarifying twentieth-century Muslim history, but also for better understanding the role of religion in contemporary life. What claims to authenticity are religious movements making? What mechanisms sustain these claims? How do these mechanisms shape the preaching and writing of religious leaders, and the expectations and preoccupations of their audiences? My new book, Salafism in Nigeria, explores these questions through a case study of Africa’s most populous country. The book argues that Salafism is animated by a canon of texts. This canon foregrounds the Qur’an and the reported words and deeds of the Prophet (texts known as hadith reports). At the same time, the canon gives a surprisingly prominent place to the work of twentieth-century scholars. The canon structures Salafi preaching and is a key tool that Salafis use in debates with other Muslims—and with each other.
Essays
The Immanent Frame publishes essays reflecting on current events, debates in the field, and other public matters relevant to scholarship in secularism and religion.
The Immanent Frame typically publishes essays by invitation only. To see our open calls for content, click here.
To read essays from our archive that are written by scholars introducing or reviewing a recently published book, click here and here.
“I am not a racist, but . . .”: The perversity of the recent ECJ ruling on the “headscarf issue”
Understanding the president’s reality: A psychoanalytic contribution to public life
by
Judith Gurewich
It would not have taken long for French psychoanalyst Jacques Lacan to realize that President Donald Trump has a paranoid vision of the world. This does not mean that President Trump is insane, but rather that he has never left the mental space we all inhabited as toddlers and that we have never entirely forgotten. A glimpse of this place comes vividly to mind when we feel insanely jealous, dismissed, or ignored. But most adults no longer live here day in and day out, because the love we took in as children is usually strong enough to help us fashion an image of ourselves that we can rely upon when we feel challenged . . . . The paranoid structure is not foreign to us because it is a rigid, simplified, and distorted version of the ordinary way we see the world. In that sense President Trump’s behaviors, discourse, and actions are not as erratic as they appear. They follow a logic that we are equipped to understand.
The End of Theology
by
J. Aaron Simmons
There is an important ambiguity that attends the philosophical use of the term “end.” On the one hand, it can mean the termination of something (terminus). On the other hand, it can also mean the aim, goal, orientation, or purpose of something (telos). Whereas the terminus names the point of cessation for something, the telos, to some degree, names its projected essence. With this conceptual background in mind, when I received the invitation to review the new edited volume by Jason S. Sexton and Paul Weston entitled The End of Theology, I fully expected that it would play on this ambiguity occurring in the term “end.” Indeed, the subtitle seems to anticipate this very dynamism: “Shaping Theology for the Sake of Mission.” Surely, I thought, the point of the text would be to show that theology as currently practiced needs to come to some sort of “end” (terminus) in order to return to its appropriate missional “end” (telos). However, I was surprised to discover throughout the volume that really the only notion of “end” in play was in the sense of telos. This book is important in a lot of ways, but it is most important for highlighting what is needed in order for the book to be even better. When we confront the “ends” of theology, we should run up against the “ends” of ourselves.
From Christ to Confucius
by
Udi Greenberg
In his exciting and beautifully written book, From Christ to Confucius: German Missionaries, Chinese Christians, and the Globalization of Christianity, 1860-1950, Wu charts a fundamental shift in European missionaries’ conceptions of non-Europeans, from child-like barbarians in need of discipline to representatives of venerated civilizations worthy of respect. He meticulously reconstructs a century of missionary conferences, activities, and publications—both Catholic and Protestant—to demonstrate that German missionaries stood at the forefront of this transformation. Like almost all Europeans, Germans of the late nineteenth century were steeped in the call for a “civilizing mission,” and took for granted that their duty was to instill both the gospel and European social norms (especially monogamy) in “heathens” across the globe. However, the shock of World War I and Germany’s humiliating defeat induced German missionaries to develop a new understanding of their place in the world.
Politicizing Islam: An introduction
by
Z. Fareen Parvez
Politicizing Islam is a comparative ethnography that analyzes the religious and political dynamics of the Islamic revival in France and India, home to the largest Muslim minorities in Western Europe and Asia. These two secular democracies make for a productive comparison on the topic of Islam and politics, despite their obvious differences. In both places, Muslims have long been racialized and suffer disproportionate rates of poverty and unemployment. Islamic revival and the reactions to it in the last two decades have struck at the core of both nations’ secular doctrines. The arguments presented in the book draw on two years of participant observation research in Lyon and the Indian city of Hyderabad, two cities with significant numbers of Muslims and forms of Islamic revival that the state has targeted in various ways. Specifically, I show how the politics of Islamic movements differ across class, a crucial factor that existing literature has largely overlooked.
Writing religion for the IPSP
by
The Editors
Can we hope for a better society? That is the animating question behind an ambitious project, the International Panel on Social Progress (IPSP). It exists to “harness the competence of hundreds of experts about social issues” and to “deliver a report addressed to all social actors, movements, organizations, politicians, and decision-makers, in order to provide them with the best expertise on questions that bear on social change.” Also modeled on the IPCC, drafts of the chapter reports are available for public comment. These are the collected responses to Chapter 16- Religions and Social Progress: Critical Assessments and Creative Partnerships, gathered from readers of The Immanent Frame. To read the original call for comments, written by coordinating lead authors Nancy Ammerman and Grace Davie, click here.
Catholic Humanitas: Notes on Critical Catholic Studies
by
Valentina Napolitano
Contemporary engagement with embodied practices of Latin American transnational migrancy, as well as the long durée of the return of Catholic religious materialities, ideas, and fantasies from the Americas to Rome, shows the reignition of an old conflict within the Catholic Church and a lasting paradox within a Catholic Humanitas. This is the paradox growing from the Catholic fantasy of “full” conversion of the Other/Indian, with her imagined docile, childlike, as well as barbaric qualities—a fantasy that positions the Other/Indian as at once within and without a Catholic Humanitas. This constitutive dimension of Catholic Humanitas infuses the tension between Sameness and Otherness that still permeates Western cosmologies and, for better and worse, political practices toward migration and hospitality in Europe . . . . Under a present condition—in which a part of the clergy in Rome foregrounds personhood based on a Roman civic heritage, rather than multiple ways of being Catholic—attacks to Catholic Humanitas are seen as an attack on everyday civitas (conceived as a Sameness in the singular). If Catholicism has been a self-evident, “cultural” root of secular Europe, it has just as clearly shaped a potent political aesthetic of exclusion.