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This thesis examines the advent of the Egyptian women's movement from the late nineteenth century until the middle of the twentieth century. Continuous negotiations for control between the secular and the religious institutions of Egypt led to the state's domination over the public jurisdiction and the Islamists maintaining a grip over the Egyptian private sphere, which includes family laws and matters of the home. The Egyptian women's movement contested and resisted against the secular nationalists (the state) and conservative Islamists for just and equal society in general, and political rights, and educational, marriage, and divorce reform specifically, which were assurances made to the women's movement by both. Groups formed within the movement joined together and converged to collaborate on key concerns that involved Egyptian women as a collective group such as education and political rights. Using the written works of scholars and leaders of these movements, this study investigates and observes the unique unity achieved through the diversity and disunity of the Egyptian women's movement; as well as explores the individual activism of significant leaders and pioneers of the movement in the midst of cultural encounters resulting from imperialism, political revolutions, and other major societal and political developments of nineteenth and twentieth century Egypt. It explores the ideas and actions of the Egyptian women as they emerged from a veil of silence which shadowed women's existence in Egypt's crucial years of nationalization eventually leading to a unique emergence of an incorporation of Islamism and feminism.
ContributorsJazzar, Ream (Author) / El Hamel, Chouki (Thesis advisor) / Gallab, Abdullahi (Committee member) / Stoner, Kathryn (Committee member) / Arizona State University (Publisher)
Created2011
Description
This study is based on a submission of anthropological, historical, and literary approaches. The ethnographic study of the Shi'a holy shrines between November 2011 and January 2012 is based on my visit to Iraq. The study lasted almost ten weeks, to include the two events under discussion: `Ashurā and Al-Arb`ain, in Karbala of that year. This thesis argues that the mourning rituals of `Ashurā and the Forty Day Visitation Zyarat Al-Arb`ain contribute to the social or individual life of Iraqi Shi'a. They also make significant contributions through creating a symbolic language to communicate for the community, as well as communicating with their essential symbolic structure. Second, the Forty Day Visitation Zyarat Al-Arb`ain is one of the most significant collective mourning rituals, one that expresses unity and solidarity of the Iraqi Shi'a community, and helps them to represent their collective power, and maintain their collective existence. This study uses two of Victor Turner's tripartite models. For `Ashurā the rite of passage rituals is used, which consists of the separation, margin, and re-aggregation phase. Through this process of entering and leaving time and social structure, it helps in changing the social status of the participants. The other model used for Al-Arb`ain is pilgrimage as a social process, which includes three levels of communitas: existential, normative, and ideological communitas. The Shi'a in Iraq are holding a position similar to Turner's notion of communitas since they are living within a society that is Muslim and yet even though they are a larger population of the society, they still become marginalized by the Sunni population socially, economically, and politically. Social relations and links play a significant role for Shi'a in `Ashurā and Al-Arb`ain as a reflection between their social status as an undefined communitas and the general structure of Iraqi society.
ContributorsHamdan, Faraj Hattab (Author) / Talebi, Shahla (Thesis advisor) / Ali, Souad T. (Thesis advisor) / Gallab, Abdullahi (Committee member) / Gereboff, Joel (Committee member) / Arizona State University (Publisher)
Created2012
Description
Islamist groups in Somalia define themselves by their opposition. From the pre-Islamist movement of Mohammed Hassan in the nineteenth century to al-Itihaad al-Islaami in the twentieth to al-Shabaab in the twenty-first, Islamism exists as a form of resistance against the dominant power of the era. Furthermore these Islamist groups have all been influenced by the type of state in which they exist, be it colonial, independent, or failed. This work seeks to examine the relationship between the uniquely Somali form of Islamism and the state. Through use of historical records, modern media, and existing scholarship this dissertation will chart the development of Islamism in Somalia from the colonial period to the present and explore the relationship Somali Islamism has with various forms of state.
ContributorsFurlow, Richard Bennett (Author) / Gallab, Abdullahi (Thesis advisor) / Talebi, Shahla (Committee member) / Ali, Souad (Committee member) / Arizona State University (Publisher)
Created2013
Description
This thesis is an ethnographic account of the religious practices of the Ammatoa, a Konjo-speaking community of approximately 4600 people living in the southeast uplands of South Sulawesi, Indonesia. It examines aspects of Ammatoan rituals, cosmology, culture, economy, and politics that, from their point of view, are also considered religious. For the purpose of this dissertation, I understand religion to be ways of relationship between human beings and their fellow humans: the living and the dead, other beings, such as animals, plants, forests, mountains, rivers, and invisible entities such as gods and spirits. This conception of religion provides a better framework for understanding Ammatoan religion because for them religion includes many aspects of everyday life. The Ammatoans divide their land into an inner and an outer territory. The former is the constrained domains for their indigenous religion and the latter is more open to interaction with the outside world. The politics of territorial division has enabled Ammatoans to preserve their indigenous religion and navigate pressures from outside powers (i.e., Islam and modernity). The politics is, in part, a religious manifestation of Ammatoan oral tradition, the Pasang ri Kajang, which is the authoritative reference for all elements of everyday life. By following the tenets of the Pasang, Ammatoans seek to lead a life of kamase-masea, a life of simplicity. I explore how Ammatoans apply, challenge, and manipulate their understandings of the Pasang. Ammatoans demonstrate their religiosity and commitment to the Pasang through participation in rituals. This dissertation explores the diversity of Ammatoan rituals, and examines the connections between these rituals and the values of the Pasang through an extended analysis of one particular large-scale ritual, akkatterek (haircut). This ritual serves to incorporate a child into the wider Ammatoan cosmos. I also explore the encounters between Ammatoan indigenous religion, Islam, and modernity. I argue that the local manifestation of the concepts of Islam and modernity have both influenced and been influenced by Ammatoan indigenous religion. I conclude that despite their conversion to Islam and the intrusion of modernity, Ammatoan indigenous religion persists, albeit as an element of a hybrid cultural complex.
ContributorsMaarif, Samsul (Author) / Duncan, Christopher (Thesis advisor) / Gallab, Abdullahi (Committee member) / Woodward, Mark (Committee member) / Arizona State University (Publisher)
Created2012
Description
I have always been fascinated by history and studied the histories of the United States, Europe and the Middle East in both high school and college. However, I never had the opportunity to fully examine my own history and past until now. This thesis is an exploration of my family's history and the narrative of our journey from Palestine to America. I seek not only to understand my family's take on the Palestinian-Israeli conflict that so drastically shaped our lives, but also to understand the more quotidian thoughts, feelings, hopes, and dreams. I want to share stories that have not been heard before because the Palestinian narrative continues to be a contested issue by other competing narratives and it is important that an accurate depiction be recorded and distributed for the general public. I hope that this project will accomplish this task and encourage critical thinking of this long-standing conflict.
ContributorsOdeh, Haneen (Author) / Peskin, Victor (Thesis director) / Montesano, Mark (Committee member) / Gallab, Abdullahi (Committee member) / Barrett, The Honors College (Contributor)
Created2011-05
Description
The term I'jaz al Qur'an refers to the inimitable quality of the Qur'an. The doctrine of inimitability comes directly from the Qur'anic text itself: And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful (The Qur'an Al-Baqarah 2:23). This verse is one of the verses of tahaddi (challenge) that challenges mankind to imitate just one chapter of the Qur'an. The doctrine of inimitability comes directly from this verse and four others throughout the Qur'an. It took about two centuries after the revelation of the Qur'an for the topic i'jaz to become the subject of mass scholarly activity. Reasons for the sudden increase in scholarly activity surrounding i'jaz include such historical events as the emergence of Sufism, the mu'tazalah school of theology, the shu'ubiyyah movement, and the Muslim-Christian interactions during the ninth century. Scholarly activity on has produced several theories on i'jaz from the likes of classical Islamic scholars including Abu Ishaq al-Nazaam, Al-Qadi Abd Al-Jabbar, Abu Bakr Abd al-Qahir bin Abd ar-Rahman bin Muhammad al-Jurjani, Abu Bakr Muammad ibn al-Tayyib al-Baqillani, and Muhammad ibn Juzayy al-Kalbi. These theories of i'jaz, while sharing many similarities, were chosen for this analysis due to the key differences they exhibit. These differences are often associated with the theological school and area of expertise of the given scholar, all of which will be explored thoroughly.
ContributorsShakoor, Musa Abdul (Author) / Ali, Souad (Thesis director) / Gallab, Abdullahi (Committee member) / Barrett, The Honors College (Contributor) / School of Life Sciences (Contributor)
Created2014-05
Description
“Recite (read)! In the name of your lord who has created all that exists” (1:96 Qur‟an). “Iqra” was the first word revealed to the Prophet of Islam (PBUH). The word “iqra” is an imperative verb in Arabic, and in the context of the verse it is commanding the Prophet (PBUH) to recite. This fact carries great significance as it was the first command given to the Muslims (Ibn Kathir). Muslims believe the Qur'an is in its original form and language, Arabic. Arabic is considered to be in inexhaustible language due to its vast vocabulary and root-based origin (Humza Yusuf). Each root is typically based on three letters, which are conjugated in different ways to creating individual words. Any word in the Qur'an can be traced back to a root word, thus enhancing the meaning of each carefully chosen phrase (Ibn Kathir). The word “al-Qur'an”, means, the book that is recited, therefore, it is fitting that the first verse revealed pertains to its recital. According to history the majority of civilizations were built off scripture or books. The Greeks had Homer, the Egyptians had hieroglyphics, the Christians had the Bible, and the Hebrews had the Torah. Interestingly enough, the Pre-Islamic Arabs were an ancient civilization with no book; the Qur'an was the first book in Arabic history. This was earthshattering for the Arabs of the time, as it was something new and went against the tradition, however, the revelation of the Qur'an proved to be the most influential occurrence in the Arab history. The Qur'an is a literary masterpiece, flaunting its superior style forming moving and powerful verses. The layout of the Qur'an is quite simple, as it contains thirty parts, called ajzaa (juz singular), which altogether make up 114 chapters, called surahs (Humza Yusuf). The beginning surahs are longer, and the verses are lengthy, while the latter surahs are much shorter and the verses are succinct and direct (Qur'an al Kareem). Each verse is known as an “ayah, ayaat (pl)” directly translated to mean a “sign” or a “miracle” in the Arabic language. There are over 6,600 ayaat in the Qur'an, ranging from some just one or two words, while others are hundreds of words. Each surah, has a general theme, and each surah is given at least one title, while a few surahs have more than one title (Humza Yusuf).
ContributorsShakoor, Momin (Author) / Ali, Souad T. (Thesis director) / Gallab, Abdullahi (Committee member) / Risha, Sarah (Committee member) / Barrett, The Honors College (Contributor) / College of Liberal Arts and Sciences (Contributor)
Created2012-12
Description
South Sudan claims the position of being the newest state in the world, formed by a referendum on separation from Sudan held in 2011. The referendum comes after a half a century of fighting, which led to the displacement of an estimated four million South Sudanese and the death of two million. The massive numbers of displaced people fled to Northern Sudan or surrounding countries, crossing borders and becoming refugees. A comparatively small number were repatriated into countries of second asylum, such as the United States. Arizona, a state with relatively cheap cost of living and a large amount of low-skilled jobs became a favored state for resettling refugees. In 2013, the South Sudanese population in the greater Phoenix area was estimated to be around 4,000. This paper is an exploration of the how South Sudanese refugee youth identify themselves, and find their place in a new country, and in Phoenix, without losing their roots. This paper concludes that South Sudanese refugee youth have a hyphenated identity. They identify as both proud South Sudanese and as American citizens. This identity is formed by strong ties to the South Sudanese community and education by parents on the one hand, and integration in American schools and norms on the other hand. Having a hyphenated identity also affects the work that these South Sudanese do and their relationships with South Sudan. This research also highlights the difficulties with theorizing immigration and identity, by placing discussions of integration and transnationalism in concert with the voices of actual immigrants. The findings in this paper are developed from 12 oral history interviews of South Sudanese in conjunction with existing scholarly literature on refugees, South Sudan, and identity.
ContributorsDooling, Carmel Inez (Author) / Holian, Anna (Thesis director) / Gallab, Abdullahi (Committee member) / Barrett, The Honors College (Contributor) / School of Historical, Philosophical and Religious Studies (Contributor) / School of Politics and Global Studies (Contributor) / Sandra Day O'Connor College of Law (Contributor)
Created2014-05
Description
I argue that the most important value put in jeopardy by the Muslim Brotherhood's rise to power in post-Mubarak Egypt is not democracy but liberalism. Further, I find that that the lens of religion is insufficient to explain and understand the Brotherhood's illiberal tendencies. A review of the group's rhetoric, along with an examination of the literature on collectivism and individualism, reveals that the Brotherhood's collectivist worldview is at the heart of its opposition to liberalism, an inherently individualistic value. I conclude that viewing the Brotherhood as a movement motivated by a collective sense of morality would provide policymakers and academics with greater insight into the group's behavior and policy positions, facilitating deeper comprehension and greater predictability.
ContributorsColthart, David Anthony (Author) / Gallab, Abdullahi (Thesis director) / Halverson, Jeffry (Committee member) / Simhony, Avital (Committee member) / Barrett, The Honors College (Contributor) / School of International Letters and Cultures (Contributor) / School of Politics and Global Studies (Contributor)
Created2013-05
Description
The Islamic Golden Era of the 9th through 11th century is considered the apex of Muslim philosophical and scientific development. Having translated, improved upon, and preserved the texts of ancient civilizations, the Abbasid Caliphate was said to be the intellectual powerhouse of its time. In stark contrast, contemporary Muslim societies are perceived by many science historians as being shadows of their former selves. This deterioration of intellectualism is thought to have started with Al-Ghazali and his Tahafut al-Falasifa, or The Incoherence of the Philosophers in the mid-11th century. Many of these scholars believe that Al-Ghazali and his influential text shifted sociopolitical power into the hands of those most against the Greeks, and consequently, against the development of philosophy and science. However, this presumption overplays the power of a single text as well as its intentions to cease intellectual pursuits.
This thesis will explore the Incoherence of the Philosophers from several layers. Attention will be given to analyzing the cultural and historical contexts by which the text was created to understand the purpose of the text and its interpretation by contemporary historians. Several theories by the historians will be explored. Additional analysis will also be conducted within the text to illustrate Al-Ghazali’s aversion to Greek metaphysics and ambivalent attitude towards philosophy. As such, this thesis will dive into the most controversial aspects of Al-Ghazali’s text, namely his criticism of the eternity of the world theory as well as his attitude on causality. The former will elucidate his willingness and mastery of philosophy, whereas the latter will be utilized to address and quell the concerns of those who believe that Al-Ghazali and his text wished to devastate the development of science in the Muslim world.
This thesis will explore the Incoherence of the Philosophers from several layers. Attention will be given to analyzing the cultural and historical contexts by which the text was created to understand the purpose of the text and its interpretation by contemporary historians. Several theories by the historians will be explored. Additional analysis will also be conducted within the text to illustrate Al-Ghazali’s aversion to Greek metaphysics and ambivalent attitude towards philosophy. As such, this thesis will dive into the most controversial aspects of Al-Ghazali’s text, namely his criticism of the eternity of the world theory as well as his attitude on causality. The former will elucidate his willingness and mastery of philosophy, whereas the latter will be utilized to address and quell the concerns of those who believe that Al-Ghazali and his text wished to devastate the development of science in the Muslim world.
ContributorsAhmed, Tahmid (Author) / Gallab, Abdullahi (Thesis director) / El Hamel, Chouki (Committee member) / School of Life Sciences (Contributor) / Barrett, The Honors College (Contributor)
Created2019-05