By Soraya Altorki
A better half to the Anthropology of the center East provides a finished evaluation of present traits and destiny instructions in anthropological study and activism within the sleek heart East.
- Offers severe views at the theoretical, methodological, and pedagogical targets of anthropology within the center East
- Analyzes the stipulations of cultural and social transformation within the center jap quarter and its relatives with different parts of the world
- Features contributions by means of most sensible specialists in a number of heart East anthropological specialties
- Features in-depth assurance of matters drawn from faith, the humanities, language, politics, political economic climate, the legislation, human rights, multiculturalism, and globalization
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Additional info for A Companion to the Anthropology of the Middle East
The uncritical assumption that Islam is a “total institution” (Goffman 1961) might be read through the frequent narration of Islam in every possible category of analysis related to the Middle East: gender, family, dress, the body, reproduction, health, masculinity, femininity, piety, agency, the law, the state and politics, the market and economy, education, media, technology, and so forth. The omnipresence of Islam in Middle East anthropology at times belies the complexity and diversity of Islam, locally, regionally, and globally.
Having done so, however, he also refused to reduce other traditions to epiphenomena of the expanding influence of the post‐ Enlightenment West. More specifically, he argued that orthodox Islamic criticism must be understood with reference to its own discursive logic, emanating from a different tradition than that of the post‐Enlightenment West. 207). Here, again, the distinction between the West (and its legacies of secularism and liberalism) and “non‐Enlightenment societies” remains crucial. 8 deniz kandiyoti Since, in Mittermaier’s terms, “an openness to engaging with other modes of reasoning and imagining” is key to the anthropological endeavor, it is easy to see why Asad’s concept of Islam as a “discursive tradition” had an extraordinarily productive life.
14 deniz kandiyoti Said, Edward (1978). Orientalism. London: Routledge. Shami, Seteney and Godoy‐Anativia, Marcial (2007). pdf). Singerman, Diane (1996). Avenues of Participation. New Jersey: Princeton University Press. Tuğal, Cihan (2009). Passive Revolution: Absorbing the Islamic Challenge to Capitalism. Stanford, CA: Stanford University Press. White, Jenny (1999). Islamic Chic. In C. ), Istanbul: Between the Global and the Local. London: Rowman & Littlefield. Wolf, Eric (1982). Europe and the People Without History.