De Arabische wereld schudt op haar grondvesten, de ene na de andere bevolkingsgroep komt in opstand tegen totalitaire regimes die hun onderdanen jaren lang onderdrukten. Vandaag is in Marokko een geplande grote demonstratie, maar toch lijkt het protest daar voorlopig weinig voet aan de grond te krijgen. Waarom hebben de gebeurtenissen in Tunesië en Egypte in Marokko, (nog) niet dezelfde reacties als in andere landen in de Arabische wereld teweeg gebracht?
Although anthropology is by definition ‘public’, the relationship between its practitioners and society, its social relevance and its connections with the wider audience, have always been controversial and complex. This will be the general theme of the meeting on 5 November 2010 at Ravenstein. To be sure, it is a vast and multifaceted topic.
There are many different approaches for research on Salafism and they all make clear that, although Salafism has some distinguishing features, the movement is quite diverse with many doctrinary contradictions and clashes and different politico-theological tendencies. It is therefore difficult to define Salafism in a clear, consistent way. Most definitions of Salafism focus on ideological differences or view them in a security perspective. Although helpful it does not take into account identity, gender or the idea that security and radicalization are themselves cultural constructions with specific local, national and transnational dimensions. They also take up the official doctrines, methods and identities of spokespersons and religious authorities but ignore the perspectives, ideas and practices of participants in the movements. In this entry I explore the Salafi movement in a more anthropological way focusing on the processes of meaning-making within the perspective of utopian movements.
The Youtube video Muslim Demographics is a hit all over the Internet. It is informed by several well-known narratives about the Islamic threat. In this article an evaluation of the most important ‘facts’ of this video. Notwithstanding the conclusion that the facts are disorted, the images in the video provide people with access to the abstract notion of the Islamic threat and in some cases (as with Fitna the movie) it creates and organizes the relationship between a particular authority and parts of his constituency. In that case, the real facts do not matter, what matters is making the fact of the Islamic threat real and concrete. ***UPDATED 15 MAY 2005***