Hearing Allah’s Call changes the way we think about Islamic communication. In the city of Bandung in Indonesia, sermons are not reserved for mosques and sites for Friday prayers. Muslim speakers are in demand for all kinds of events, from rites of passage to motivational speeches for companies and other organizations. Julian Millie spent fourteen months sitting among listeners at such events, and he provides detailed contextual description of the everyday realities of Muslim listening as well as preaching. In describing the venues, the audience, and preachers—many of whom are women—he reveals tensions between entertainment and traditional expressions of faith and moral rectitude. The sermonizers use in-jokes, double entendres, and mimicry in their expositions, playing on their audiences’ emotions, triggering reactions from critics who accuse them of neglecting listeners’ intellects. Millie focused specifically on the listening routines that enliven everyday life for Muslims in all social spaces—imagine the hardworking preachers who make Sunday worship enjoyable for rural as well as urban Americans—and who captivate audiences with skills that attract criticism from more formal interpreters of Islam. The ethnography is rich and full of insightful observations and details. Hearing Allah’s Call will appeal to students of the practice of anthropology as well as all those intrigued by contemporary Islam.

"Focusing on Cairo's popular neighborhoods, Hirschkind highlights the pivotal role these tapes now play in an expanding arena of Islamic argumentation and debate - what he calls an "Islamic counterpublic.""--BOOK JACKET.

Preaching has been central to Muslim communities throughout the centuries. The liturgical Friday sermon is a prime example, although other genres that are less commonly known also serve important functions. This book addresses the ways in which Muslims relate various forms of religious oratory to authoritative tradition in 21st-century Islamic practice, while striving to adapt to local contexts and the changing circumstances of politics, media and society. This is the first book of its kind to look at homiletics beyond a specific country focus. Taking into consideration the historical developments of Muslim preaching, it offers a collection of thoroughly contextualised case studies of oratory in Turkey, Egypt, Saudi Arabia, Bosnia, Sweden and the USA. The analyses presented here show shared emphasis on struggles for legitimacy, efforts to speak authoritatively, as well as discursive opportunities and constraints.

This book explores the evaluations made by religious groups and individuals about the potential of public spheres for religious practice, focussing upon public religion in societies of the Asia-Pacific. Across this region we observe a resurgence of religious traditions, increasing mediatisation of religion, and an inward turn toward conservative political programs. Against this background, relations between religion and public domains are critical influences upon civic inclusion and equal citizenship. In contrast to conventional approaches to religion and public life that focus upon the public potential of religion, chapter authors focus upon the religious potential of public domains, taking the perspectives of religious actors as their points of departure. The book’s chapters capture the dynamic nexus between religion and politics in Asia-Pacific public spheres: why would Indonesia’s minority Shiite movement strive to develop a public profile in a national environment where it attracts widespread disapproval? What constructions of religion and public space make Banaras so unconducive to female mobility? Why does the success of the social services wing of Australia’s Salvation Army create anxiety for its religious wing? What is at stake for followers of Australian Spiritualism when they attend spirit-medium sessions? How are popular Islamic preachers vulnerable to action from Indonesia’s civil society organisations? What do media representations of Hajj pilgrimage by Indonesia’s presidents have in common with middle-class representations of gender? Why did Indonesia’s traditionalist Muslim intellectuals draw heavily upon the ideas of Jürgen Habermas in their theorisations of state-society relations? An epilogue by the Indonesian neo-traditionalist intellectual Ahmad Baso, the most prominent theorist of state-religion relations in that country, overviews the issues against the background of that country’s religious and political histories.

Christian and Islamic sermons from past and present, and their preachers, are analyzed to reveal the socio-cultural dynamics of religious speeches. Part I focuses on the explicit contribution of sermons in socio-cultural transformation processes. It shows how sermons connect with holy texts, religious norms of the specific group, and social-cultural contexts. Part II analyzes the dynamic tension between normativity and popularity. Rather than juxtaposing normative stances and the popularity of sermons, it shows how that normativity can itself contribute to popularity and the quest of popularity carries its own normative stances. Part III explores the ritual embeddedness of religious speech in the sermon in relation to social dynamics, normativity, and popularity, and shows how speech and rituals have a reciprocal relationship.

This book highlights the role of emotions in the contentious politics of modern South Asia. It brings new methodological, theoretical and empirical insights to the mutual constitution of emotions and mobilisations in India, Pakistan and Bangladesh. As such, it addresses three distinct but related questions: what do emotions do to mobilisations? What do mobilisations do to emotions? Further, what does studying emotions in mobilisations reveal about the political culture of protest in South Asia? The chapters in this volume emphasise that emotions are significant in politics because they have the power to mobilise. They explore a variety of emotions including anger, resentment, humiliation, hurt, despair, and nostalgia, and also enchantment, humour, pleasure, hope and enthusiasm. The interdisciplinary research presented here shows that integrating emotions improves our understanding of South Asian politics while, conversely, focusing on South Asia helps retool current thinking on the emotional dynamics of political mobilisations. The book offers contextual analyses of how emotions are publicly represented, expressed and felt, thus shedding light on the complex nature of protests, power relations, identity politics, and the political culture of South Asia. This cutting-edge research volume intersects South Asian studies, emotion studies and social movement studies, and will greatly interest scholars and students of political science, anthropology, sociology, history and cultural studies, and the informed general reader interested in South Asian politics.