New Books in Religion

In her brilliant new book, The Language of Secular Islam: Urdu Nationalism and Colonial India (University of Hawaii Press, 2013),Kavita Datla, Associate Professor of History at Mount Holyoke College, explores the interaction of language, nationalism, and secularism by focusing on the religious and social imaginaries of important twentieth century Muslim scholars from the state of Hyderabad, especially those associated with the institution of Osmania University. How were Urdu and Arabic mobilized for projects of nationalism by the pioneers of Osmania University, and in what ways can a history of such intellectual and social projects complicate the religion/secular binary? This is among the central questions that anchor the conceptual stakes of this important book. By effortlessly weaving together a close reading of previously unexplored primary texts with nuanced historiographical analysis of the colonial context, Datla presents an intellectually rich and exciting examination of modern Indian Muslim understandings of and engagements with the question of nationalism. In our conversation, we talked about the problem of the religion/secular binary, Hyderabad and Osmania University, the role of language in the construction of religious and national identity, translation and nationalism, and Urdu’s relationship in colonial India with other languages. This book will be of great interest and benefit to scholars and students of modern Islam, nationalism, South Asia, and Muslim education. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Matthew Avery Sutton is the author of three books: Aimee Semple McPherson and the Resurrection of Christian America (2007), Jerry Falwell and the Rise of the Religious Right: A Brief History with Documents (2012), and, most recently, American Apocalypse: A History of Modern Evangelicalism (Harvard University Press, 2014), which is the subject of this interview with Raymond Haberski for New Books in Intellectual History. Sutton makes a provocative argument in the introduction of this book that captures a few of his central arguments: “Their business was that of instant redemption, of immediate transformation,” Sutton says of a group of radical evangelicals who would become known as fundamentalists. “Fundamentalists created a different kind of morally infused American politics, on that challenged the long democratic tradition of pragmatic governance by compromise and consensus. Theirs was a politics of apocalypse.” From the late nineteenth century to the present, Protestants who have read the signs of the times as ominous warnings of both the decline of the world around them and the impending return of Jesus to lead the faithful to a new future have shaped American thought and politics through their fundamentalism and, later, as evangelicals. Far from feeling paralyzed by apocalyptic visions, evangelicals have turned their interpretation of the end times into generational calls to action. Sutton’s book joins a distinguished historiographical tradition and an exciting new wave of younger scholars writing and re-interpreting America’s history of evangelical Protestantism. His book stands as one of the first synthetic treatments of the intellectual, political, and social histories of this significant subject. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

For many Muslim communities particular religious identities were formulated or hardened within colonial realities. These types of cultural encounters were structural for the various Muslim tribes in the southern Philippine islands of Mindanao and Sulu during the turn of the twentieth century. In Making Moros: Imperial Historicism and American Military Rule in the Philippines’ Muslim South (Northern Illinois University Press, 2012), Michael Hawkins, Assistant Professor of history at Creighton University, demonstrates the dramatic consequences of this short historical moment for Filipino Muslims. Between 1899-1913, professional ethnographers and military officers worked to represent Filipino Muslims as noble primitive warriors. Various communal identities were fused into a singular construction, the Moro. Moro identity was constructed in the American imagination to serve colonial civilizing agendas. Ultimately, this period served as a crucial moment for Filipino Muslim identity and is looked back upon with nostalgia. In our conversation we discussed imperial historicism, colonial legitimacy, taxonomy and classification, capitalism, slavery in American and Moro society, communal remembrance, frontiers, and Islamic authenticity. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

When a contemporary reader opens up their Bible they may be unaware of the long historical process that created the pages within. One of the key components in this history is the Septuagint, the Greek translation of Hebrew scriptures between the third century BCE and the second century CE. Timothy Michael Law, Lecturer in Divinity in the University of St. Andrews, offers a thorough chronicle of the creation and afterlife of the Septuagint in When God Spoke Greek: The Septuagint and the Making of the Christian Bible (Oxford University Press, 2013). Through this narrative Law also interrogates broader concerns, such as the ways we examine canons and scriptures during this period, translation in the ancient world, authorial intentions, and audience receptions. The book covers the role the Septuagint in the Bible’s lengthy history up until the present and demonstrates how our contemporary engagement with it can illuminate numerous shadowy paths in Religious Studies. In our conversation we discussed Hellenistic Judaism, apocrypha, Jerome, the Hebrew Bible, Origen’s Hexapla, the Dead Sea Scrolls, Biblical citation, Augustine, the Protestant reformation, Eusebius, and academic writing for public audiences. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In theory, Christian missionaries plan only on working in a country until an indigenous leadership can take over management of the church. Theory is one thing, but practice is quite another, as Dr. Ernest P. Young shows in his fascinating exploration of this issue in his Ecclesiastical Colony: China’s Catholic Church and the French Religious Protectorate (Oxford University Press, 2013). In this well-researched work, Dr. Young shows why many Catholics missionaries, including those who were not French, were willing to look to French protection in China, and how that impeded the growth of an indigenous, acculturated church. Dr. Young also tells the fascinating story of how a few missionaries, sympathetic to Chinese aspirations and wishing to build a truly Chinese Catholic Church, worked with the Vatican in an attempt to undermine the French Protectorate. As readers of this fine book will find, the merely partial success of this project has echoes that still reverberate in China today. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

“In no other instance,” notes Yaacov Ariel, professor of religious studies at the University of North Carolina, Chapel Hill, “have members of one community of faith considered another group to hold a special role in the divine course of human redemption and to be their God’s first nation.” This theological concept underpins An Unusual Relationship: Evangelical Christians and Jews (NYU Press, 2013), Ariel’s most recent monograph, published in 2013 with New York University Press. It weaves together various strands of evangelical-Jewish relations from the US, England, and Israel. Ariel also takes his study beyond most others on the topic by bringing together chapters on politics, the state of Israel, and Christian Zionism with those on less studied aspects, including evangelical responses to the Holocaust, missionary work, and Messianic Judaism. An Unusual Relationship synthesizes more than a hundred years of history in lucid and readable prose and will appeal to general audiences, as well as specialists. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

If you look up the word “secular” in just about about any English-language dictionary, you’ll find that the word denotes, among other things, something that is not religious. This “not-religious-ness” would seem to be the modern essence of the word. If a government is secular, it can’t be religious. If a court is secular, it can’t be religious. If a party is secular, it can’t be religious. But, as Todd H. Weir points out in his fascinating book Secularism and Religion in Nineteenth-Century Germany: The Rise of the Fourth Confession (Cambridge University Press, 2014), the origins of what we might call “secularism”–the faith with no faith–were profoundly religious. To understand how this could be so, Weir takes us back to an age and place–the nineteenth-century German Lands–in which belonging to a church was a matter of state. The question then and there wasn’t whether you were going to adhere to a faith, but which one. Yet, in the wake of the Enlightenment, there were those who did not want to belong to one of the “established” (as in “establishment clause”) religions. They–“dissenters”–were seeking their own path to God and they petitioned the state to allow them to do so. Sometimes the lords of the land (and often heads of the church) granted this wish; sometimes they didn’t. Sometimes they did, reversed themselves, and then reversed themselves again. Given the novelty of “free religion” and “free thinking,” it was hard to know what to do. In any case, the back and forth between officials and religious dissenters opened a space–narrow at first and then gradually widening–in which the faithful could be not only different but, well, not very faithful at all. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Liberal Protestants are often dismissed as reflecting nothing more than a therapeutic culture or viewed as a measuring rod for the decline of Christian orthodoxy. Rarely have they been the subjects of anthropological inquiry. Pamela Klassen, Professor of Religion at the University of Toronto, wants to change that. Her recent book, Spirits of Protestantism: Medicine, Healing, and Liberal Christianity (University of California Press, 2011), charts a transition in liberal Protestant self-understanding over the course of the twentieth century whereby “supernatural liberalism,” as Klassen calls it, enabled imaginative shifts between Christianity, science, and secularism. In the process, she explores how Protestants went from seeing themselves as Christians who combined medicine and evangelism to effect ‘conversions to modernity’ among others, including Native Americans and colonized people, to understanding themselves as complicit in an oftentimes racist imperialism. At the same time, they have recombined forms of healing in new ways, drawing on practices such as yoga and reiki in order to continue the search for a universalized type of wholeness – both spiritual and physical. Focusing on Canadian Protestants in the Anglican and United churches, Spirits of Protestantism combines rich historical examples and four years of ethnographic study to show how liberal Protestants have exerted a major influence in public life and even on anthropology itself. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

There are few concepts commonly associated with Islam and Muslims today that evoke more anxiety, phobia, and paranoia than the veil, commonly translated as the hijab. Seen by many as the most quintessential symbol of the alleged Muslim oppression of women, the veil has for some time represented a subject of tremendous rage, debate, polemics, and fantastical stereotypes. But what is the veil? What is its history? Is the veil primarily an Islamic concept and object? What are some of the problems associated with reducing the veil to religion? What is the genealogy of sensationalized representations of the veil in popular discourse and media? These are among the questions addressed by Sahar Amer, Professor of Arabic and Islamic Studies at the University of Sydney, in her brilliant new book: What is Veiling? Published by the University of North Carolina Press in 2014. Remarkably nuanced and thoughtful, this timely book takes readers on a riveting intellectual journey that brings into focus the complexities of the veil as a discursive, political, and material object. Amer moves seamlessly between multiple texts and contexts, while showing the diversity of ways in which Muslims and non-Muslims have approached, contested, embraced, or resisted the veil in different historical conjunctures. Just as there is no one “Islamic” position on the veil, there is no one or predetermined meaning that the veil or veiling carries, Amer argues. Puncturing essentialist and stereotypical narratives about the veil, Amer convincingly argues that while seemingly a purely sartorial object, the discourse on the veil is in fact invested in and embroidered by a multiplicity of normative commitments, hopes, fears, and anxieties, irreducible to any singular history, text, religion, or motivation. Beautifully written and exhaustively researched, this book is a must read for novices and experts alike; a helpful summary of the argument after each chapter should prove particularly useful in the undergraduate classroom. In our conversation, we talked about the history of the veil, discussions on the veil in major normative Muslim textual traditions, progressive Muslim reinterpretations of the veil in Islam, the veil and orientalism, competing imaginaries of the veil in Europe and the US today, Islamic fashion, and resistance to conservative understandings of the veil in contemporary art and poetry. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Vahid Brown and Don Rassler‘s Fountainhead of Jihad: The Haqqani Nexus, 1973-2012 (Oxford University Press, 2013) is a meticulously researched and remarkably detailed exposition of the Haqqani network’s growth and ongoing importance among Pakistani militant organizations. Beginning with an expansive history of the Haqqani family’s background, and subsequent emergence as a critical lynchpin in the Pakistani – and by extension US – anti-Soviet efforts in Afghanistan, the book goes on to cover the Haqqanis’ present operations, including its involvement in attacks on NATO, Indian, and government forces in Afghanistan. By shedding light on a group that, while sometimes mentioned in news media, is largely unknown to non-specialists, Fountainhead of Jihad is a major scholarly contribution to the subject of South Asian extremism. The book is in large part based on fascinating primary source material, much of it gleaned from seized documents contained in the US military’s HARMONY database, and media produced by the Haqqanis and other militant actors. Those interested in Pakistani intelligence’s relationship to extremism, the past and future of militancy in South Asia, and  terrorist modus operandi more generally, will all benefit from a close reading of Fountainhead of Jihad. After reading the book, I also believe that some familiarity with the Haqqani network is a prerequisite to understand the emergence and continued existence of Al-Qaeda and its affiliates. While insurgency rages on in Syria and Iraq, and attention on South Asian terrorism has waned somewhat, I have little doubt that the Haqqanis will continue to be a key actor in the “Great Game” between Afghanistan, Pakistan and India long after the demise of ISIL, Jabhat al-Nusrah, and other more recent additions to the Sunni militant scene. Among both scholars and practitioners, the counter-terrorism community would be well advised to have a thorough understanding of the Haqqanis, and I suspect there is no better source to acquire this understanding from than Fountainhead of Jihad. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion