On the politics and practice of Muslim fertility: comparative evidence from West Africa

Recent popular works have represented Muslim fertility as dangerously high, both a cause and consequence of religious fundamentalism. This article uses comparative, statistical methods to show that this representation is empirically wrong, at least in West Africa. Although religion strongly inflects reproductive practice, its effects are not constant across different communities. In West African countries with Muslim majorities, Muslim fertility is lower than that of their non-Muslim conationals; in countries where Muslims are in the minority, their apparently higher reproductive rates converge to those of the majority when levels of education and urban residence are taken into account. A similar pattern holds for infant mortality. By contrast, in all seven countries, Muslim women are more likely to report that their most recent child was wanted. The article concludes with a discussion of the relationship between autonomy and fertility desires.     

A POPULAR INDONESIAN PREACHER: THE SIGNIFICANCE OF AA GYMNASTIAR

Aa Gymnastiar (Gym) is a popular Indonesian Muslim preacher who seems to be now at the pinnacle of his fame. He regularly gives advice to the head of state and to ministers and yet at the same time his approach to Islam appeals to all sections of the national Muslim community. His is a familiar face in newspaper columns and above all on television screens; Aa Gym has a masterful command of the media. This article describes and accounts for his popularity and discusses it in terms of continuity and change in the rise and decline of Muslim celebrities in Indonesia. It points out the difference between Gym and some obvious forerunners such as the scholar Hamka, and stresses that the nature of Gym's appeal is new in as much as he does not come from within the circle of traditional families of Muslim ulama . He seems to draw his information as much from secular sources of self-help manuals as from books of Sufi wisdom. Although very popular and influential among the general circle of believers, he is regarded with some suspicion by those who criticize his sufistic leanings and lack of an orthodox Muslim education. The article concludes by arguing that Gym and his approach to the implementation of Muslim precepts is more representative of the nature of Islam in Indonesia today than the activities of terrorists.     

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.     

The balancing of virtues—Muslim perspectives on palliative and end of life care: Empirical research analysing the perspectives of service users and providers

In this paper, I will share findings from a qualitative study that offers a thematic analysis of 76 interviews with Muslim patients and families as well as doctors, nurses, allied health professionals, chaplains and community faith leaders across the United Kingdom. The data show that for many Muslims, Islam—its texts and lived practice—is of central importance when they are deliberating about death and dying . Central to these deliberations are virtues rooted within Islamic theology and ethics, the traditions of adab (virtue) and aqhlaq (proper conduct). Themes analysed include theological and moral understandings around the virtues of hope and acceptance. The study provides an analysis of these themes in relation to the experiences of Muslim patients and families arriving at meaning making around death and dying and how this interfaces with their interaction with biomedicine and healthcare. The study shows that the juxtaposition of different values and moral frameworks require careful negotiation when Muslim patients and families encounter the healthcare system. The study also describes how healthcare professionals and staff of other faiths and no faith encounter Muslim beliefs and practices, and the challenges they face in interpreting virtues and values rooted in faith, especially when these are perceived to be mutually opposed or inconsistent.     

Mystical Styles of Expression among North Indian Faq?r: Nara as a Manifestation of Hukm

This paper explores the mystical complex of North Indian ‘holy men’ commonly known as faqir and their relationship to mainstream Indian Islam. It is based on research done at the thirteenth century Indo‐Muslim shrine of Nizamuddin Auliya in Delhi, India. Many faqir beliefs and practices diverge from Islamic orthodoxy by emphasising a mystical relationship with the saints. While faqir are Muslims, their emphasis on mystical expressions demarcates them from orthodox styles of Indian Islam. Two of these expressions are hukm, the mystical bond between a faqir and Muslim saint, and nara, a series of expletives used to communicate with the saint when in a euphoric state. Hukm and nara are pivotal to a faqir's mystical complex and are creative sources of his spiritual life. Prompted by a paucity of critical analyses into the area of North Indian faqir mysticism and ritual performance, this paper argues that the interplay between hukm and nara generates a form of creative expression for the faqir that is related to, but independent of, Indo‐Muslim orthodox practices and constitutes an alternative style of religious expression within Indian Islam.     

Reluctant Muslims: embodied hegemony and moral resistance in a Giriama spirit possession complex

This account of a form of spirit possession widely experienced among Giriama people of coastal Kenya challenges prevailing theories of possession as resistance. Giriama are routinely possessed by Muslim spirits which hold their bodies hostage, afflicting them with illness and vomiting until they agree to abandon their customary practices and embrace Islam. Those possessed apparently somatize a hegemonic system of oppressive meanings according to which Giriama ethnicity is essentially different from, and polluting to, Islam. Yet the same individuals who embody hegemony in this way may reflect upon their possession experience by articulating a defiant ideology of resistance against both the possessing spirit and the Muslim ethnic groups that the spirit represents. These observations thus highlight the complexity of the relationship between hegemony and the individual; they also provide a reminder that the idiom of possession does not necessarily articulate with power structures in a predictable and straightforward fashion.     

Fertility Politics as "Social Viagra": Reproducing Boundaries, Social Cohesion, and Modernity in Italy

In this article, we investigate the delicacy of adopting pronatalism as a public position in Italy. Mounting scientific and political knowledge about the demographic "problem" exposes a new hegemonic formation that low fertility is dangerous. Drawing on ethnographic contexts, political debates, media publications, and policy documents, we trace the "demographic emergency" and compare two policies: a monetary baby bonus and a law restricting assisted reproduction. The coexistence of incentives to counter superlow fertility with prohibitions on high-tech baby making reflect the contested governance of "social cohesion." We conclude that scholarly and popular discourses serve as a sort of "social Viagra." Ultimately, both policies sought to rejuvenate family norms. Both aimed to fortify the political terrain of a nation-state struggling to achieve and maintain modernity against a backdrop of immigration and aging. Modernity became a weapon of the state to exert control over Italian fertility practices and of its critics to deploy orientalizing representations of backwardness.     

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.     

Conscientious Objection in Healthcare Provision: A New Dimension

The right to conscientious objection in the provision of healthcare is the subject of a lengthy, heated and controversial debate. Recently, a new dimension was added to this debate by the US Supreme Court's decision in Burwell vs. Hobby Lobby et al. which effectively granted rights to freedom of conscience to private, for‐profit corporations. In light of this paradigm shift, we examine one of the most contentious points within this debate, the impact of granting conscience exemptions to healthcare providers on the ability of women to enjoy their rights to reproductive autonomy. We argue that the exemptions demanded by objecting healthcare providers cannot be justified on the liberal, pluralist grounds on which they are based, and impose unjustifiable costs on both individual persons, and society as a whole. In doing so, we draw attention to a worrying trend in healthcare policy in Europe and the United States to undermine women's rights to reproductive autonomy by prioritizing the rights of ideologically motivated service providers to an unjustifiably broad form of freedom of conscience.     

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.     

Global Violence and Indonesian Muslim Politics

The attacks of September 11, 2001, in the United States and the U.S.-led campaign in Afghanistan provoked fierce threats of violence in Indonesia, the world's largest majority-Muslim country. Western journalists portrayed these reactions as among the most destabilizing in the Muslim world. Less widely reported, however, was the intensification of a struggle between Muslim proponents of democracy and neof undamentalist conservatives, sparked by the same incidents. This article explores the varied reactions of Muslims to the violence of September 11 and its aftermath in light of this contest between rival Muslim groupings. It examines their competing visions of Islam and nation, as well as their supporting alliances in state and society. The example highlights the pluralism of Muslim politics and the special challenges of democratic transitions. Emphasizing the plurality and permeability of civilizations, the example also suggests that there is no "clash of civilizations" between Islam and the West but, rather, a more open process of globalization, localization, and exchange. [Keywords: Islam, Indonesia, violence, democratization, civilization]     

Perceptions of men on role of religious leaders in reproductive health issues in rural Pakistan

Religion holds unique importance in people's lives, and has been cited as an important factor in reproductive health. Pakistan has a Muslim majority and the character of the country is strongly marked by Islam. In rural areas, where the majority of the population reside, religious leaders are considered as opinion makers. The perception of adult males regarding the influence of the 'religious factor' in their use of modern contraceptive methods, and their views on the role of religious leaders in community education, were explored through a cross-sectional survey conducted in twelve rural districts of Pakistan in 2000. A sample of 180 married adult males participated in the study through consecutive sampling. The study was qualitative, utilizing tools such as in-depth and key-informant interviews. The majority of men interviewed considered that religious leaders were against fertility control, and 29% cited religion as a reason for their non-use of modern contraceptives. Respondents also suggested that the involvement of religious leaders in reproductive health programmes is essential for the programmes' effectiveness in rural areas. They thought that religious leaders could contribute positively to community education, and suggested ways in which they could educate the community in reproductive health issues. They also suggested various channels through which religious leaders could be approached to convince them to cooperate in reproductive health programmes. The study concludes that involving religious leaders in rural settings could enable reproductive health programmes and services to reach more conservative groups in society, and thus contribute effectively to bringing about positive change in the attitudes of Pakistani society towards reproductive health.     

Life-history theory, fertility and reproductive success in humans

According to life-history theory, any organism that maximizes fitness will face a trade-off between female fertility and offspring survivorship. This trade-off has been demonstrated in a variety of species, but explicit tests in humans have found a positive linear relationship between fitness and fertility. The failure to demonstrate a maximum beyond which additional births cease to enhance fitness is potentially at odds with the view that human fertility behaviour is currently adaptive. Here we report, to our knowledge, the first clear evidence for the predicted nonlinear relationship between female fertility and reproductive success in a human population, the Dogon of Mali, West Africa. The predicted maximum reproductive success of 4.1+/-0.3 surviving offspring was attained at a fertility of 10.5 births. Eighty-three per cent of the women achieved a lifetime fertility level (7-13 births) for which the predicted mean reproductive success was within the confidence limits (3.4 to 4.8) for reproductive success at the optimal fertility level. Child mortality, rather than fertility, was the primary determinant of fitness. Since the Dogon people are farmers, our results do not support the assumptions that: (i) contemporary foragers behave more adaptively than agriculturalists, and (ii) that adaptive fertility behaviour ceased with the Neolithic revolution some 9000 years ago. We also present a new method that avoids common biases in measures of reproductive success.     

'BETWEEN BELIEF AND UNBELIEF LIES THE PERFORMANCE OF SALĀT': MEANING AND EFFICACY OF A MUSLIM RITUAL

Drawing on fieldwork in Istanbul, Turkey, the article analyses the role of the Muslim five-times-daily prayer ( salāt ), within the Islamic tradition. It is argued that the prayer, with its intricate ritual format, provides practitioners with a formidable resource for strengthening their commitment to Islam and asserting membership in a community of believers while at the same time enabling religious Muslims to pursue new and diverse interpretations of Islam. The character of the āt as a mobile discipline that can easily be inserted into very different forms of life has become especially important as religious Muslims have increasingly been incorporated into liberal society in Turkey in the past decades.     

In whose interest? Policy and politics in assisted reproduction

This paper interprets the British legislative process that initiated the first comprehensive national regulation of embryo research and fertility services and examines subsequent efforts to restrain the assisted reproduction industry. After describing and evaluating British regulatory measures, I consider successive failures to control the assisted reproduction industry in the US. I discuss disparities between UK and US regulatory initiatives and their bearing on regulation in other countries. Then I turn to the political and social structures in which the assisted reproduction industry is embedded. I argue that regulatory bodies are seldom neutral arbiters. They tend to respond most readily to special interests and neglect strategies that could more effectively meet the health needs of the people they represent. Neither national nor international bodies have aggressively pursued policies to harness the industry, reduce infertility rates, or meet the needs of people whose fertility is threatened by substandard healthcare and environmental neglect. In conclusion, I consider recent initiatives by activist groups to mount an alternative response to the industry's current practices and build a transnational reproductive justice movement.     

The rhetoric of Islamophobia: an analysis of the means of persuasion in Hege Storhaug’s writings on Islam and Muslims

Few actors have had a greater impact on the “framing of Muslims” as a social and political “problem” in Norway since 2001 than Hege Storhaug of the government- and corporate billionaire funded civil society organization Human Rights Service (HRS). Using the methodological tools of the “rhetorical branch” of Critical Discourse Analysis (CDA), and applying the Aristotelian concepts of ethos, logos and pathos, we analyze the bestselling popular title on Islam and Muslims ever published in Norway, namely Storhaug’s self-published 2015 title “Islam – The Eleventh Plague”. We argue that Storhaug’s popular success must be understood in light of her rhetorical appeals to femonationalism, the critique of religion and “Enlightenment” values. We show how she in her writings incites fear of the Muslim “Other” through specific rhetorical devices and a positioning of herself as a defender of the “nation” and the “people” – against national and international “elites”.