Reexamining the Prohibition of Gestational Surrogacy in Sunni Islam

Advances in reproductive medicine have provided new, and much needed, hope for millions of people struggling with infertility. Gestational surrogacy is one such development that has been gaining popularity with infertile couples, especially those unable to benefit from other reproductive procedures such as In Vitro Fertilization. For many Muslim couples, however, surrogacy remains a nonviable option. Islamic scholars have deemed the procedure incompatible with Islam and have prohibited its use. This paper examines the arguments presented for proscribing surrogacy arrangements in Sunni Islam in particular. These include preservation of lineage, exclusion of third parties in reproduction, upholding the rights of the child, and protection from the negative effects of surrogacy arrangements. The rationales for banning surrogacy are subsequently refuted utilizing Islamic law “Sharia”, bioethics, and medical evidence. The paper also presents reasons for why surrogacy is not only consistent with Sunni Islamic teachings, but is also both ethically justified and medically necessary. Lastly, Islamic scholars are urged to take into account the arguments presented in this paper and reconsider their rulings on the permissibility of surrogacy.     

Cosmopolitan theology: Fethullah Gülen and the making of a ‘Golden Generation’

Global conditions, under which an increasing number of Muslims in the world currently live, do not just generate idioms of purity often adduced to global Islam, but also new and diverse forms of sociability and notions of global citizenship. This article addresses, as an example in case, Hizmet, one of the fastest growing contemporary Islamic movements. Hizmet and its founder Fethullah Gülen propagate a global Islamic doctrine with explicitly cosmopolitan underpinnings. However, there seems to be a contradiction between the cosmopolitan inclusiveness and universality of Gülen's global message, and strong internal hierarchical structures and the disciplining modes of teaching and training that are applied by the movement to teach the doctrine. I will argue that there is no contradiction between these two aspects when we focus on the central position of ‘hermeneutics of the self’ and civic responsibility in Gülen's theology.     

The Islam of anthropology

Research on ‘Muslim societies’ is a controversial topic in the present, particularly given the US army’s current employment of anthropological experts in war zones under military occupation. In 2006 the UK Foreign Office, too, sought to include anthropologists in its worldwide research project entitled ‘Combating Terrorism by Countering Radicalization’, with grants given outside the normal process of research funding and differently assessed. In this article, I immodestly argue for how the discipline of anthropology should apprehend and analyse Islam in the present political context. The paper claims that anthropological research provides an antidote to the Islamophobia of much talk about Islam in the Australian public sphere, an Islamophobia originating not only from the right but from some leftists and feminists as well.     

Struggling over the mode of incorporation: backlash against multiculturalism in Europe

Documenting the extraordinary potency and reach of the European backlash against multiculturalism, this essay provides a new theoretical model for explaining it. Rather than focusing primarily on demographic and institutional facts about Islamic immigration – such as education, wealth, participation and mobility – the author proposes a cultural-sociological approach that focuses on meanings and emotions as core issues for civil societies. As the demographic presence of Islamic immigrants has intensified, the anti-civil construction of Islamic qualities has led European masses, leaders and intellectuals, not only from the right but from the centre and left, to demand homogenizing assimilation. Representing public practices of Islam as threatening European democracy, newly restrictive citizenship tests have emerged alongside growing xenophobic political parties and newly threatening neo-fascist violence. Initially brought to Europe for economic and political reasons, the question has now become whether the children and grandchildren of Islamic immigrants can be incorporated into European civil society. The conflict is not over whether immigrants should be incorporated but over the grounds for doing so.     

Developments in stem cell research and therapeutic cloning: Islamic ethical positions, a review

Stem cell research is very promising. The use of human embryos has been confronted with objections based on ethical and religious positions. The recent production of reprogrammed adult (induced pluripotent) cells does not - in the opinion of scientists - reduce the need to continue human embryonic stem cell research. So the debate continues. Islam always encouraged scientific research, particularly research directed toward finding cures for human disease. Based on the expectation of potential benefits, Islamic teachings permit and support human embryonic stem cell research. The majority of Muslim scholars also support therapeutic cloning. This permissibility is conditional on the use of supernumerary early pre-embryos which are obtained during infertility treatment in vitro fertilization (IVF) clinics. The early pre-embryos are considered in Islamic jurisprudence as worthy of respect but do not have the full sanctity offered to the embryo after implantation in the uterus and especially after ensoulment. In this paper the Islamic positions regarding human embryonic stem cell research and therapeutic cloning are reviewed in some detail, whereas positions in other religious traditions are mentioned only briefly. The status of human embryonic stem cell research and therapeutic cloning in different countries, including the USA and especially in Muslim countries, is discussed.     

‘Veils and wooden clogs don't go together’

The present discourse on Islam can be regarded as a cultural racist discourse. The construction of Muslims as the ‘Other’ necessarily implies constructing a ‘Self’. This article deals with the dialectical process of reification by studying Dutch female converts to Islam. Ruptures in the relationships between converts and their relatives can illuminate Dutch national and cultural identity. Converts change important markers of identity such as name and appearance. They also trespass Dutch values connected to cultural practice such as food, feasting and funerals. The most important construction of Dutch national and cultural identity vis-à-vis converts is related to sex and gender. Veiled Muslimas in particular express that they cannot longer be ‘real Dutch’. Veiling is subordination and oppressed women are the ‘ultimate others’ of Dutch self-perception.     

Magico‐spiritual power,female sexuality and ritual sex in Muslim Java: Unveiling the kesekten of magical women

This article argues that in practice, concepts of magico‐spiritual power (Javanese: kesekten; Indonesian: kesaktian) are linked with sexuality, particularly female sexuality, in some segments of contemporary Central and East Javanese Muslim society. Few scholars have turned attention to the interconnectedness of these seemingly contradictory topics. Feminist studies tend to focus on the ways in which women locate themselves within and critique Sharia‐based discursive and social orders, without considering the roles that magico‐spiritual power and associated practices play in these Islamic systems or in Islam in a more general sense. Similarly, male scholarship that considers the cultural relevance of Islam and magic rarely refers to gendered and sexual dimensions as praxis from a feminist perspective. By drawing on examples of ‘magical women’ including the Javanese spirit queen of the southern ocean Gusti Kanjeng Ratu Kidul, the historical Hindu figure Ken Dedes, and contemporary ritual sex practices at a Muslim saint's grave, we show how women, female spiritual beings and female sexuality, and sexuality in general, can be considered sources of magico‐spiritual power in Muslim Java. Our arguments conclude that in Javanese Islam, transgression of Sharia sexual norms can be both a sign and a source of magico‐spiritual power.     

Reproductive strategies and Islamic discourse: Malian migrants negotiate everyday life in Paris, France

Approximately 37 thousand Malians currently reside in France as part of the West African diaspora. Primarily Muslim, both women and men confront challenges to their understandings of Islamic prohibitions and expectations, especially those addressing conjugal relations and reproduction. Biomedical policies generate marital conflicts and pose health dilemmas for women who face family and community pressures to reproduce but biomedical encouragement to limit childbearing. For many women, contraception represents a reprieve from repeated pregnancies and fatigue in spite of resistance from those who contest women's reproductive decisions as antithetical to Islam. French social workers play a particularly controversial role by introducing women to a discourse of women's rights that questions the authority of husbands and of religious doctrine. Women and men frame decisions and debate in diverse interpretations of Islam as they seek to manage the contradictions of everyday life and assert individual agency in the context of immigration and health politics.     

A decade of suspicion: Islam and Muslims in Denmark after 9/11

In 2011, al-Qaeda leader, Osama Bin Laden, was killed in Pakistan and the US president, Barack Obama, concluded a decade of global ‘war against terror’. In light of this, it seems only sensible to explore what implications the post-9/11 international developments have had on a local basis in specific national contexts. With this in mind, this article focuses on Denmark and discusses how the critical event of 9/11 motivated a security/integration response, including various pre-emptive measures that have cast the Muslim population as the usual suspects. It will discuss how these changes have affected the everyday lives of ordinary Danish Muslims over the last ten years and changed the relationship between majorities and minorities. Finally, it will also examine how and why recent national and international events have created the potential for another shift in majority–minority relations.     

On fun and freedom: young women's moral learning in Indonesian Islamic boarding schools

This article analyses the role of fun and freedom in the moral learning of young women students in two Indonesian Islamic boarding schools. Recent debates about Islam and ethical subject formation have centred on the assumed tension between Islam and freedom. I examine decisions about television viewing and dress to illustrate both the flexibility and fixity of moral values and evaluation in girls’ lives. I argue that anthropologists of morality and Islam should take seriously moments of fun as important instances for ‘moral ludus’ or ‘moral play’ – the testing, shifting, and reshaping of the boundaries of moral behaviours that involve balancing the demands of various social fields and the larger ethical community in which a person is embedded. I suggest that these moments be viewed not as ruptures or instances of hypocrisy but as everyday occurrences of embedded agency in the lives of piety-minded individuals.     

Integration and religiosity among the Turkish second generation in Europe: a comparative analysis across four capital cities

Drawing on recent cross-national surveys of the Turkish second generation, we test hypotheses of secularization and of religious vitality for Muslim minorities in Europe. Secularization predicts an inverse relationship between structural integration and religiosity, such that the Turkish second generation would be less religious with higher levels of educational attainment and intermarriage. The religious vitality hypothesis predicts the maintenance of religion in the second generation, highlighting the role of religious socialization within immigrant families and communities. Taking a comparative approach, these hypotheses are tested in the context of different national approaches to the institutionalization of Islam as a minority religion in four European capital cities: Amsterdam, Berlin, Brussels and Stockholm. Across contexts, religious socialization strongly predicts second-generation religiosity, in line with religious vitality. The secularization hypothesis finds support only among the second generation in Berlin, however, where Islam is least accommodated.     

‘Are we all secular/ized yet?’: reflections on David Goldberg’s ‘Are we all post-racial yet?’

ABSTRACT

This paper expands upon some of Goldberg’s initial reflections regarding the new type of ‘subject’ that is at the heart of post-raciality. A particular attention is paid to the connection with religion, as many of the current conflicts in Europe have been articulated through the grammar of secularism and religion, especially in relationship to Islam. This observation invites us to consider how this ‘racialization of religion’ figures as a reminder of the central role of this politico-theological question in the demarcation of who counts as a proper (political) subject, and how the current debates about Islam figure as a reminder of that.     

The Interdiction of Music in Islam

There is no authorisation in the Qur'an for the interdiction on music. That interdiction, when it is voiced, is the product of a conviction among some Muslims, supported by hadith (just as it is opposed with hadith) that Islam does not countenance music. In a country such as Pakistan, with a strong tradition of devotional music which (taken with the poetry, with which it is always associated) has become entwined with the identity politics of the provinces or sub‐‘nations’ which make up the vaster nation, a comprehensive ban on music would be impossible to enforce, though there are ‘ulamā’ and sectarian parties who desire it. This paper focuses on an instance where music is even harder to extricate from an accompanying text: the recitation of the Qur'ān. In the eyes of Muslims, Qur'anic recitation is not music. This denial raises further questions about the nature of music and, in particular, its involvement with the ‘extramusical’. Adorno's observations on the relation of music to language, and the anthropologist Friedson's complaint that ethnographers focus on text, at the expense of music, are examined in the light of the circumstance that the world over, music is associated with texts of one kind or another. Even when, as in the case of the ‘curing’ ritual described by Friedson, words are unimportant, or missing, music is seldom a phenomenological whole. Music ‘leans’, or is ‘leant on’: it lends its unrivalled ‘eloquence’ to many a cause, from commodity marketing to the structured working out of ritual, or, among lovers, to the remembered quality of experience. All these potentialities of music are relevant to the question of its interdiction and to the Muslim denial that the recitation of the Qur'ān is music.     

Becoming Sinless: Converting to Islam in the Christian Solomon Islands

ABSTRACT   Islam is beginning to have a significant presence in the predominantly Christian nation of Solomon Islands. A few well-educated Islanders were drawn to Islam's elegant monotheism and promise of unity in the 1980s and early 1990s, but numbers have grown significantly in the years following a violent civil conflict (1998–2003). Many of these new Muslim converts, especially those from the island of Malaita, seem preoccupied with the problem of sin and blame Christianity for destroying customary rules, especially those enforcing gender segregation. Echoing long-standing Malaitan critiques of Christian freedom, they say that Christians rely too heavily on God's grace and their own ability to resist temptation. Unlike Christianity and similar to the traditional religion of the islands, Islam provides clear moral rules for living. Seeking an escape from a cycle of sin and redemption, these ex-evangelical Christians now see in Islam the possibility of becoming sinless.     

Anthropology in conversation with an Islamic tradition: Emmanuel Levinas and the practice of critique

As an alternative to approaching Islam as an object for anthropological analysis, this article develops the idea of an anthropologist participating in conversations going on within an Islamic tradition. The idea of a conversation is developed through the ethical philosophy of Emmanuel Levinas and his ideal of knowing as an ethical relation with an infinite other. Levinas opposes a sterile and oppressive relation of ‘totality’, where the knowing self encompasses the other within concepts and thought that originate in the self, with a critical and creative relation of ‘infinity’, in which the alterity of the other is maintained and invites conversation that brings the self into question. In the article, recent disciplinary discussions of how anthropology should engage with alterity, which have been framed in terms of ontology and post‐secular anthropology, are examined in the light of Levinas's ideal of knowing as ethical and critical practice.     

‘Anthropologists are Talking’:About Islam,Muslims and Law in Contemporary Europe

Abstract

In contemporary Europe, Islam and Muslims are rightly or wrongly often perceived as the ‘other’. Among the central foci of concern in many Western European countries with a significant presence of Muslims, the law has featured prominently in recent years. What can anthropology tell us about the multiple ways in which European Muslims engage with liberal and secular laws and the state? Perhaps no other contemporary scholar in anthropology has written more extensively about these issues than Professor John R. Bowen. As part of an ongoing series in public anthropology, Professor Bowen engaged in a public conversation with Professor Oddbjørn Leirvik and Postdoctoral Fellow Sindre Bangstad at The House of Literature in Oslo, Norway on 27 September 2011. Due to technical failures, the conversation had to be re-recorded at the Grand Hotel in Oslo on 28 September 2011.     

Tulips: An Ornamental Crop in the Andalusian Middle Ages

Tulips: An Ornamental Crop in the Andalusian Middle Ages. The authors are working on the project “Crop Flora of al-Andalus,” which aims to recover the crop diversity of the Middle Ages in western Europe during the Islamic period. The documental sources of this study are all the agricultural treatises written in this territory and culture between the 10th and 14th centuries. Al-Andalus was the territory occupied by Islam between the 8th and 15th centuries, varying over time on varying regions on the Iberian Peninsula. In this period, a genuine agricultural revolution took place, as well as the incorporation into the Western world of many Eastern agricultural species. When we focused on the study of ornamental species used in gardens, courtyards, and houses, tulips could be identified in several texts, the main one being the ‘Umda, a botanical work written at the end of the 11th century or beginning of the 12th, probably by the agronomist Abu l-Jayr. Tulips are mentioned in this text 500 years before the first known references to their introduction into Europe, traditionally asserted to be from the Ottoman Empire to Holland via Austria, always in the 16th century. Thus the route of these ornamental bulbs in their passage from East to West must be modified.