Belonging without commitment: the Christocentric view and the traditionist perspective on modern religion

This essentially theoretical article suggests a novel way to conceptualise the middle spaces of people whose link to religion is perceived as partial and fragmentary – the vast majority of the population in the world of the twenty-first century, who belong to a religious tradition but are quite selective in their observances. We first argue that current conceptualisation of the middle spaces suffers from a predisposition we view as ‘Christocentric’. As the key to an alternative and non-Christocentric approach, we suggest the concept of ‘traditionism’, which permits a new theoretical discussion of the meanings of religion for contemporary individuals who belong to a religious tradition but are not fully committed to its current authorities or affiliated with recognised denominations. As a case study to clarify the new, non-Christocentric conceptualisation, we suggest the religious identity of contemporary ‘Arab Jews’ – Jews whose families originated in the Muslim Middle East – to highlight the potential contribution of a certain Jewish perspective to an understanding of modern religion as tradition and of modern practitioners of religion who belong to no denomination as ‘traditionists’.     

Corruption,Trust, Inclusion and Cohesion in North Africa and the Middle East

Corruption provokes much anger in the Middle East and North African (MENA) and was important in the Arab Uprisings; it was government corruption that sparked the greatest anger among the population. The argument of this Report is (a) that corruption is a major and obvious breach of trust, (b) that the same is true for ‘civil’ corruption – ‘wasta’ in employment, business corruption – (c) that as well as not trusting their government and its institutions, MENA residents do not trust each other either, to the detriment of maintaining functional nation states without coercion, and (d) that corruption is a special case of breach of the Rule of Law which is essential for a decent society. The initial focus on corruption leads to consideration of what people think they can reasonably expect from government and from each other. Ultimately, corruption divides the society into those who extort bribes or dispense favours and those who are required to pay bribes and are excluded from favour – in other words, there is a breakdown of social inclusion. Further, it destroys trust between people and trust in social institutions, which breaks the cords that hold modern societies together - it is an attack on social cohesion. The article is based mainly on the Arab Transformations Survey, carried out in six developing MENA countries in 2014, three years after the ‘Arab Spring’.

     

From ‘Polytheists’ to ‘Partners in the Nation’: Islamist Attitudes Towards Coptic Egyptians in Post-revolutionary Egypt (2011–2013)

In the aftermath of the Arab Spring, Islamist and Salafi organizations, some of them with a violent past, emerged as political actors and displayed a consistent effort to appear as serious and inclusive political contenders. This article studies the attitudes of actors such as the Salafi Nur Party and al-Gamā?a al-Islāmiyya towards Coptic Egyptians in the post-revolutionary phase (2011–2013). It offers a perspective on how these actors navigated between the new political realities and their ideological positions. It argues that Islamist perceptions of the Copts have changed in response to the actions of the latter and that this is pivotal for understanding political attitudes, which seemed at times both moderate and dogmatic, volatile and contradictory. I therefore aim to go beyond the idea of ‘the Copts’ as a silent and homogenous minority and instead integrate the new form of Coptic activism which became visible and vocal after 2011. This approach helps towards a better understanding of how ‘the Copts’ appeared simultaneously in Salafi political discourses as useful political tools, infidels, enemies and equal citizens.     

Theodor Waitz on Psychic Unity

The tolerant stance on ‘race’ by prominent Enlightenment figures was followed in the 19th century by a powerful wave of biological racism. Many of its proponents took the view that human ‘races’ constitute separate species, and that most non-white ones are of inferior mentality. An early opponent of this claim was James Cowles Prichard, who used mainly missionary reports in seeking to refute it. Far more extensive work was undertaken by the Herbartian psychologist Theodor Waitz, who collected ethnographic material from all over the world. It was published in six volumes - the last two after his death by his former student Georg Gerland. Waitz aim was to demonstrate the ‘psychic unity’ of mankind. Initially extracts from the volume on African peoples are presented in order to show how he dealt with his material. The main focus is on his first volume entitled Introduction to Anthropology, in which he elaborates his general thesis. In it Waitz maintains, against the biological racists, that mankind is a single species. Furthermore he discusses the changes from savagery to civilization, attributing them to a combination of geography and history. He was followed by Adolf Bastian who, unlike Waitz, was a great traveller with personal experience of peoples all over the globe. Both firmly believed in the psychic unity of mankind, but Bastian’s approach to psychology was very different.     

The role of target gender and race in children's encoding of category‐neutral person information

Two studies are reported that examine whether children encode category‐neutral information about target persons with respect to gender and race categories. In Study 1, using a semi‐naturalistic adaptation of the ‘who said what?’ technique (Taylor, Fiske, Etcoff, & Ruderman, 1978), children of 5, 8 and 11 years were asked to recall peers' choices in a preference task. For all three age groups, significantly more within‐sex than between‐sex confusions were found, indicating that children had encoded neutral information about targets with respect to their sex. In Study 2, 5‐, 8‐ and 11‐year‐old children were presented with a conventional ‘who said what?’ task in which they were shown four photographs, two of black children and two of white children, along with 16 statements attributed to the target children (i.e. four statements to each child). Following this, 16 statement cards had to be assigned to photographs of the four target persons to indicate ‘who said what’. Across all age groups there were significantly more within‐ than between‐race confusions. The evidence from these two studies indicates that even for category‐neutral information, gender and race play an important role in children's initial encoding of others' behaviour.     

Two ways of being a Christian in the Muslim context of the Middle East

This article identifies two fundamental outlooks and basic orientations of Christians living among Muslims in the context of the Middle East that result in two ways of being a Christian in that region. The origin of the two types, labelled the ‘Arab Christian’ and the ‘Eastern Christian’, is traced back to early Christian contacts with Islam, and the content of those two ways is explicated in their political, cultural and religious implications by briefly elaborating two contemporary Lebanese Christian conceptualizations of the two ways. It is argued that these two types provide a hermeneutical key not only for understanding the behaviour, actions and thought of Christians of the Middle East, but also for understanding and evaluating the perceptions of non-Middle Eastern writers and historians about the topic of Christians in that region.     

‘When Difference Gets in the Way’: Young People,Whiteness and Sexualisation

Scholars of young people and sexualisation have noted an omission of studies that attend to race and whiteness. In the main, a white-Anglo middle-class child is placed at the centre of media, policy and academic debates about the effects, production and consumption of sexualised media. In light of this, it is important to ask: how can research in this area disrupt the tendency to place normative white subjects at the centre of debates, and position ‘raced others’ at the sidelines? Drawing on postcolonial and critical race and whiteness theory, this paper presents the findings from a study undertaken in South Australia with young people and young adults from a broad variety of cultural backgrounds. Through a series of focus groups designed to explore participant views of sexualised media, a powerful set of resistant narratives emerged. Firstly, participants discussed how their views on sex and sexuality are often read ‘through difference’. They revealed how ‘difference gets in the way’, frustrating conversations they want to have about sexy media, along with moments when they felt stereo-typed and type-cased. Secondly, by presenting perspectives of sexualised media on their own terms, participant narratives were not constrained or bounded by fixed cultural viewpoints. Through a series of ‘transitional moves’, participants employed notions of freedom, individual choice and rights, expressing an urgent desire to speak ‘outside of difference’.     

Hidden presence: race and/in the history,construct, and study of western esotericism

ABSTRACT

Except for a few studies that explore the intersections between esoteric ideas/practices and white supremacy, race has largely been ignored in the field of Western esotericism. This article seeks to partake in remedying this lacuna. To do so, it provides a deconstructive analysis of the way race has operated in the field. I argue that race, although consistently overlooked, has functioned as a ‘hidden presence’ that has shaped both the historical formation of the field and the construct of Western esotericism – so much so, in fact, that we may conceive it as a subtext in and for the dominant ‘grand narrative’ of Western esotericism. In conclusion, I investigate recent attempts to omit ‘Western’ as a definitive adjective in the study of esotericism, thereby proposing that, even as we move ‘beyond the West,’ we must also continue to investigate the entanglements of ‘Western’ and whiteness.     

‘Our Moslem sisters‘: Women of Greater Syria in the eyes of American protestant missionary women

From the mid‐twentieth century, American Protestant missionary women played a role in attempting to reach their ‘Moslem sisters’ in Greater Syria through the various missionary institutions established in the region. This article examines part of the encounter between these two groups of women — particularly the murky and often ironic nature of the exchange, and how primarily single, Protestant American women focused much of their efforts on training young Arab Muslim women to be good wives and mothers. American Protestant missionary women, in assuming they were ‘uplifting’ the status of Middle Eastern women, were in most respects involved in an attempt to modernize the domestic dimension of the latter's identity and imprint upon it a particular cultural stamp.     

ARABIC JOURNALISM AS A VEHICLE FOR ENLIGHTENMENT

Jews were nowhere as open to participation in the wider Arab culture and at home in standard literary Arabic as in Iraq in the twentieth century. There was a strong connection between the Iraqi Jews’ involvement in the canonical Arab culture and their participation in Iraqi press and journalism. Trying to integrate into the local society, Iraqi Jews founded their own Arabic newspapers and served as editors and journalists in many other Iraqi periodicals. However, due to the gradual demise of Arab‐Jewish culture because of the conflict in the Middle East, the involvement of Jews in Arabic press and journalism is coming to an end. The distinguishing feature of the Muslim‐Jewish symbiosis was that the great majority of Jews under Islamic rule adopted Arabic as their language. This symbiosis does not exist in our time because Arabic is gradually disappearing as a mother tongue mastered by Jews.     

Desire,patriotism, and Sikh subjectivity

Post-9/11 era is marked by the resurgence of white American nationalisms across the country. Members of Arab, Muslim, Sikh, and South Asian communities experienced hate crimes, anti-immigrant sentiments, and government surveillance due to suspicions of being ‘terrorist-monsters’. Since 2001, Sikh advocacy groups participated in the nationalist discourse to express their desire for legitimacy as national subjects while distancing themselves from the ‘terrorist-other’. This article explores the politics embedded within the thrusts of these desires. I examine the disciplining nature of these groups and the possible ways they homogenize and foreclose Sikh subjectivities through a rather violent love for the nation.     

Constructing and contesting threat: Representations of white British Muslims across British national and Muslim newspapers

White British Muslims pose a challenge to racialised representations of British Muslims as non‐white, foreign and Other. By drawing on tools from Critical Discourse Analysis to develop Social Representations Theory on a micro‐analytic level, and making connections with other relevant social psychological theories on intergroup relations, this article examines the constructions of white British Muslims as a threat in six national and two Muslim British newspapers. It looks at how discourses are used to create, perpetuate and challenge the ‘hegemonisation’ of social representations in majority and minority press. The findings show that white British Muslims are portrayed as a threat not just despite of, but because of, their position as part of the ‘white British’ ingroup. Consequently, the threat they pose often leads to their Muslimness being emphasised. This was, at times, contested, however, either through direct challenges, or by making the threat ambivalent by drawing on their whiteness.     

Internet Daters’ Body Type Preferences: Race–Ethnic and Gender Differences

Employing a United States sample of 5,810 Yahoo heterosexual internet dating profiles, this study finds race–ethnicity and gender influence body type preferences for dates, with men and whites significantly more likely than women and non-whites to have such preferences. White males are more likely than non-white men to prefer to date thin and toned women, while African-American and Latino men are significantly more likely than white men to prefer female dates with thick or large bodies. Compatible with previous research showing non-whites have greater body satisfaction and are less influenced by mainstream media than whites, our findings suggest Latinos and African Americans negotiate dominant white idealizations of thin female bodies with their own cultures’ greater acceptance of larger body types.     

Exercising the Body,Exercising Citizenship: On the History of Scouting in Saudi Arabia

ABSTRACT

Scouting was one of the first modern ‘sports’ to reach Saudi Arabia, with the first boy scout troops dating back to 1943. Yet scouting has largely escaped the attention of historians and social scientist who study the Arab Gulf states, since this uniformed youth movement does not conform to the ‘tribal modern’ identity that is today propagated and researched within the region, as found, for example, in the discourse on heritage sports. How did a Saudi scouting movement take root, importing what is still largely perceived to be a Western cultural practice, identified with a white British-North American middle class? The research demonstrates that the scouting movement was able to take hold in the region by negotiating the universal ideals of modernity and internationalism of the scouting movement with more particular understandings of nationalism and social reform. Following the trajectories of the early Saudi scouting movement, the analysis traces how the conception of what constitutes ‘modern’ evolved from an understanding that emphasizes universal traits, toward a negotiated and particularised interpretation of what ‘modern’ means and should mean in the local context of Saudi Arabia.     

Sense of community among Muslims in the Brazil–Paraguay border: narratives of belonging and generational differences

ABSTRACT

The so-called ‘Triple Frontier’—the border between Paraguay, Brazil, and Argentina—is the ‘host society’ of an important Muslim community, composed mainly of Lebanese immigrants and their descendants born in Brazil and Paraguay. In less than two decades, Shi’i and Sunni Arab Muslims created mosques, religious centres, a cemetery, and three schools. Mosques, schools, and religious centres are spaces for the production of a sense of community. The institutional discourse of these entities emphasises the connection between religion and community origin, considering Islam as part of ‘Arab culture’. Taking generational differences into account, this article aims to analyse the narratives of plural identity expressed in the meanings attributed to the immigrants’ self-identification as Muslims. Based on fieldwork in the South American border area, this work aims to shed light on the way in which immigrants and their descendants reinterpret their religious belonging, informed by the new experience of living in multi-religious societies.     

Better Dread (if Still Dead) than Red: High‐Brown Passing in John Hearne's Voices Under The Window

In his pioneering Caliban's Reason: Introducing Afro‐Caribbean Philosophy, Paget Henry points out that because of the region's colonial history, Caribbean philosophy is far more often found ‘embedded’ in other discourses, such as literature, than in explicit theorising. Following Henry's lead, I seek to find the philosophical ‘moral of the story’ of Voices Under the Window, the 1955 first novel of the late Jamaican writer John Hearne (1926–94), which some critics regard as his best work. In a novel with significant autobiographical elements, Hearne, a ‘high‐brown’ or ‘red’ Jamaican, recounts the story of Mark Lattimer, likewise a ‘red man’ positioned at the upper edge of the ‘brown’ stratum of the white/brown/black Jamaican social pyramid. Lattimer moves from a race‐denying attempt to ‘pass’ in World War II Britain to a Marxist social activism upon his later return to post‐war Jamaica, but is killed in a black protest riot. His tragic fate raises important philosophical questions about race, colour, class, and personal and social transformation that remain very relevant today, especially considering the failure of 1970s Anglo‐Caribbean radicalism to fulfil its revolutionary promise.     

Looking beyond gender: The effects of racial differences on tokenism perceptions of women

This study looks beyond gender to explore the impact of the social status of race and of token difference defined by race. In a 2 × 4 design, 53 African American women and 76 white women undergraduates rated a woman target, of the same race as themselves, who was described as being of the same race and gender as the dominant members of her work group or as a token defined by her gender alone, race alone, or both her race and gender. White women tokens were perceived to experience better social relations, more supportive colleagues, and lower stress than African American targets. Across African American and white raters/targets, token representation, defined by any ascribed status, was associated with expected negative tokenism outcomes relative to those projected for dominants. The omnirelevance of race toward understanding tokenism processes is discussed.We wish to thank Marchell Bass, Paulina Beres, Darya Burns, Roy Carrera, Nicole Cassie, Comilita Jackson, Susan Mathews, Pamela Ramsey, Catina Scott, and Aretha Strickland for their invaluable help with data collection and entry. These findings were presented at the meeting of the Midwestern Psychological Association in May 1995 in Chicago.     

Two modes of unsaying in the early thirteenth century Islamic lands: theorizing apophasis through Maimonides and Ibn ‘Arabī

This comparative study juxtaposes two celebrated medieval examples of negative speech, apophasis, and theorizes the languages of unsaying in the great medieval thinkers, Maimonides (d.1204) and Ibn ‘Arabī (d.1240). The paper coins a distinction between ‘asymmetrical’ versus ‘symmetrical’ approaches to language as a heuristic to analyze the two philosophical apophatic accounts comparatively. While apophatic thinkers in Neoplatonic traditions generally oscillate between these two poles in their various apophatic moments, the paper argues that Maimonides and Ibn ‘Arabī represented the climax of these two non-linear poles in a visible tension and conversant with each other. I frame philosophical apophasis in the medieval Islamic lands in terms of the problem of God’s transcendence versus imminence. Maimonides celebrates apophasis and claims that negative speech, asymptotically approaching silence, is the only genuine praise to God. As an uncompromising exponent of absolute transcendence, and a severe critic of those who ascribe attributes to God, he privileges apophasis to kataphasis; he presents negative speech as a medium of purification and spiritual progress. Ibn ‘Arabī, on the other hand, is critical of this widespread asymmetry, and defends the gathering together of transcendence and imminence for human perfection. His intricate theory of transcendence and imminence appeals to a dialectical logic, explaining why kataphasis and apophasis are symmetrical in front of the Absolute. The productive tension between two apophatic minds challenges Hegelian habits of reading the history of thought, as well as various scholarly prejudices about medieval intellectual landscapes.     

Genetic Indigenisation in ‘The People of the British Isles’

In 2007, Channel 4 screened Face of Britain, a documentary about the genetic mapping of Britain. Face of Britain promised to reveal ‘who we really are’ by tracing genetic links back to ancient Celts, Anglo-Saxons, Vikings and Normans. This article situates Face of Britain within the wider racial and national politics that it is invariably caught up in, and examines how ‘race’ and racial thinking are reconfigured in ways that are both ‘old’ and ‘new’. Face of Britain constitutes an interesting case study to examine how ideas of indigeneity are produced and naturalised in scientific discourses and practices. Here, indigeneity is mobilised through three sub-narratives: the ‘vanishing indigene’; the promise of facial recognition; and DNA and national relatedness. The analysis reveals how some people of the British Isles are naturalised as indigenous by virtue of their ancestral presence in this land through a combination of genetic and photographic technologies. In short, blood and soil are intertwined, with genes as mediators between ancestors and contemporary inhabitants of Britain. Furthermore, the invisible genetic connection is made visible through the creation of ‘average faces of Britain’, which is considered here as a contemporary version of physiognomy. In conclusion, Face of Britain testifies to the reconfiguration of ‘racial thinking’ in contemporary science, through what ultimately amounts to the genetic indigenisation of white Britons. Consequently, this study lends itself to racialised politics of land claims that resonate with, but are different from, indigenous politics in other contexts, namely with regards to the relationship to whiteness.     

Understanding the mechanisms underlying the other-‘race’ effect: An attempt at integrating different perspectives

Although different human races do not exist from the perspective of biology and genetics, ascribed ‘race’ influences psychological processing, such as memory and perception of faces. Research from this Special Issue, as well as a wealth of previous research, shows that other-‘race’ faces are more difficult to recognize compared to own-‘race’ faces, a phenomenon known as the other-‘race’ effect. Theories of expertise attribute the cause of the other-‘race’ effect to less efficient visual representations of other-‘race’ faces, which results from reduced visual expertise with other-‘race’ faces compared to own-‘race’ faces due to limited contact with individuals from other ‘racial’ groups. By contrast, social-cognitive accounts attribute the cause of the other-‘race’ effect to reduced motivation to individuate other-‘race’ faces compared to own-‘race’ faces. Evidence for both types of theories is still mixed, but progress in understanding the phenomenon has also been hampered by the fact that there has been little crosstalk between these accounts, which tend to be rooted in separate domains of experimental perception science and social psychology, respectively. To promote an integrative perspective on current knowledge on own- versus other-‘race’ face processing, the present Special Issue bridges different psychological subdisciplines, showcasing research using a large variety of methodological approaches and measures. In this guest editorial, we briefly highlight individual contributions to this Special Issue and offer what we see as important avenues for future research on the other-‘race’ effect.