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Amir Syed underscores an omission in the author's analysis, pointing out that while the book delves into crucial topics, it lacks a thorough examination of [[Epistemology|epistemological]] questions.{{Sfn|Syed|2015|p=559}} This encompasses the intricate relationship between Western education and the Tablighi Jamaat, as well as variations in pedagogical approaches within the majlis and [[madrasa]]. The text also falls short in portraying the diverse religious affiliations and expressions of Islamic identity among Gambian youth beyond the somewhat stereotypical 'ghetto boys' or Tablighis.{{Sfn|Syed|2015|p=559}} Building on this critique, Caitlyn Bolton highlights the absence of a discursive approach that would facilitate exploration into key aspects essential for understanding the movement. Lingering questions persist regarding the Tablighis' conceptualization of the Islamic past, its distinctions from neighboring [[Salafi movement|Salafis]], and the mediation of this conception through the ''[[Fazail-e-Amaal]]'' – the text exclusively referenced by Tablighis, alongside the ''[[Quran]]''.{{Sfn|Bolton|2014|p=99}} Robert Launay's observation is that while the book provides detailed accounts of individual lives within the Tablighi Jama’at, the emphasis on specific experiences may pose a challenge in capturing the overarching collective nature of the movement.{{Sfn|Launay|2015|p=391}}
Amir Syed underscores an omission in the author's analysis, pointing out that while the book delves into crucial topics, it lacks a thorough examination of [[Epistemology|epistemological]] questions.{{Sfn|Syed|2015|p=559}} This encompasses the intricate relationship between Western education and the Tablighi Jamaat, as well as variations in pedagogical approaches within the majlis and [[madrasa]]. The text also falls short in portraying the diverse religious affiliations and expressions of Islamic identity among Gambian youth beyond the somewhat stereotypical 'ghetto boys' or Tablighis.{{Sfn|Syed|2015|p=559}} Building on this critique, Caitlyn Bolton highlights the absence of a discursive approach that would facilitate exploration into key aspects essential for understanding the movement. Lingering questions persist regarding the Tablighis' conceptualization of the Islamic past, its distinctions from neighboring [[Salafi movement|Salafis]], and the mediation of this conception through the ''[[Fazail-e-Amaal]]'' – the text exclusively referenced by Tablighis, alongside the ''[[Quran]]''.{{Sfn|Bolton|2014|p=99}} Robert Launay's observation is that while the book provides detailed accounts of individual lives within the Tablighi Jama’at, the emphasis on specific experiences may pose a challenge in capturing the overarching collective nature of the movement.{{Sfn|Launay|2015|p=391}}
== Reception ==
== Reception ==
It has garnered acclaim from scholars, with Dorothea E. Schulz praising its dual achievement in exploring the reasons behind the involvement of women and youth in a transnational Islamic movement and providing a compelling analysis of its localization in The Gambia. Amir Syed commends the work for posing important questions, while Karin Kapadia applauds its writing, rich detail, and nuanced depiction of reformist Islamic behavior. Ala Alhourani highlights its contribution to scholarly debates on the emergent Muslim public, linking it to modern nation-building and globalization. The Point underscores its academic depth and broad applicability, recommended across disciplines. Aomar Boum acknowledges its departure from traditional assumptions about African Islam, and Caitlyn Bolton finds value in its attention to lived spiritual lives and the questions it raises. David Perfect welcomes its contribution to Gambian literature, and Michelle C. Johnson describes it as a fascinating journey into Tablighi Jama'at. Riyaz Timol lauds its sensitive yet scholarly approach, recognizing its depth, texture, and substantial contribution to understanding the appropriation of religious experience in a postcolonial, globalized context.
It has garnered acclaim from scholars, with Dorothea E. Schulz praising its dual achievement in exploring the reasons behind the involvement of women and youth in a transnational Islamic movement and providing a compelling analysis of its localization in The Gambia.<ref>{{Cite journal |last=Schulz |first=Dorothea E. |date=2016 |title=Review of Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at |url=https://www.jstor.org/stable/26358873 |journal=Journal of Religion in Africa |volume=46 |issue=1 |pages=104 |issn=0022-4200}}</ref> Amir Syed commends the work for posing important questions,{{Sfn|Syed|2015|p=559}} while Karin Kapadia applauds its writing, rich detail, and nuanced depiction of reformist Islamic behavior.<ref>{{Cite journal |last=Kapadia |first=Karin |date=2018 |title=Book review: Janson, Marloes. 2014: Islam, Youth and Modernity in the Gambia: The Tablighi Jama‘at |url=http://journals.sagepub.com/doi/10.1177/1464993417733581 |journal=Progress in Development Studies |language=en |volume=18 |issue=1 |pages=70 |doi=10.1177/1464993417733581 |issn=1464-9934}}</ref> Ala Alhourani highlights its contribution to scholarly debates on the emergent Muslim public, linking it to modern nation-building and [[globalization]].<ref>{{Cite journal |last=Alhourani |first=Ala |date=2014-10-02 |title=Islam, youth and modernity in the Gambia: the Tablighi Jama'at |url=http://www.tandfonline.com/doi/abs/10.1080/23323256.2014.993814 |journal=Anthropology Southern Africa |language=en |volume=37 |issue=3-4 |pages=273 |doi=10.1080/23323256.2014.993814 |issn=2332-3256}}</ref> [[The Point (the Gambia)|''The Point'']] underscores its academic depth and broad applicability, recommended across disciplines.<ref>{{Cite news |date=23 October 2015 |title=Book review: Islam, Youth and Modernity in The Gambia:the Tablight Jama’at |work=[[The Point (the Gambia)|The Point]] |url=https://thepoint.gm/africa/gambia/article/islam-youth-and-modernity-in-the-gambiathe-tablight-jamaat-marloes-janson-cambridge-university-press}}</ref> Aomar Boum acknowledges its departure from traditional assumptions about African Islam,<ref>{{Cite journal |last=Boum |first=Aomar |date=2015 |title=Review of Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at |url=https://www.jstor.org/stable/43914638 |journal=American Anthropologist |volume=117 |issue=4 |pages=840 |issn=0002-7294}}</ref> and Caitlyn Bolton finds value in its attention to lived spiritual lives and the questions it raises.{{Sfn|Bolton|2014|p=100}} David Perfect welcomes its contribution to Gambian literature,<ref>{{Cite journal |last=Perfect |first=David |date=2015 |title=Review of Islam, youth, and modernity in the Gambia: the Tablighi Jama'at |url=https://www.jstor.org/stable/43860599 |journal=Canadian Journal of African Studies |volume=49 |issue=3 |pages=561 |issn=0008-3968}}</ref> and Michelle C. Johnson describes it as a fascinating journey into Tablighi Jama'at. Riyaz Timol lauds its sensitive yet scholarly approach, recognizing its depth, texture, and substantial contribution to understanding the appropriation of religious experience in a postcolonial, globalized context.


== See also ==
== See also ==

Revision as of 12:18, 6 December 2023

Islam, Youth, and Modernity in The Gambia: The Tablighi Jama'at
English cover
AuthorMarloes Janson
LanguageEnglish
SubjectTablighi Jamaat
GenreMonograph
PublisherCambridge University Press
Publication date
2013
Publication placeUnited Kingdom
Pages320
ISBN9781107040571
OCLC867631246
Websitecambridge.org
The book was shortlisted for the 2014 Thinking Allowed Award for Ethnography by BBC Radio 4 and the British Sociological Association.

Islam, Youth, and Modernity in The Gambia: The Tablighi Jama'at is an ethnographic account exploring the Tablighi Jama'at movement within The Gambia. Authored by Marloes Janson and published by Cambridge University Press in 2013, the book delves into the intricacies of Tablighi members' lives, providing insights into how the movement shapes established Islamic practices, authority structures, and gender roles.[1] Shortlisted for the 2014 The Thinking Allowed Award for Ethnography by BBC Radio 4 and the British Sociological Association,[2] it represents the first full-blown study of the Tablighi Jamaat movement in Africa.[3] Drawing from 12 months of fieldwork in the early to mid-2000s, initiated in the late 1990s, Janson's narrative focuses on the experiences of five members, highlighting the nuanced interplay between modernity, Islam, and youth in the Gambian context. The book emphasizes the movement's resonance with urban youth aged 15 to 35 and its distinctive characteristics in The Gambia, including active women's participation in missionary activities. At its heart, the book thoroughly explores the repercussions of Islamic reform on gender dynamics in The Gambia.[4] Janson characterizes the Jama'at as a youth movement, delving into how Tablighis redefine identity, social dynamics, and gender roles through practices like missionary tours and teaching/learning sessions.

Background

Commencing research in the late 1990s in The Gambia, the author undertook a 12-month field study during the early to mid-2000s.[4] Noted by Robert Launay for its intricate nature, the research is characterized by the author's candid acknowledgment of challenges faced, the complexities of the situation, and her role as a researcher.[5] Notably, the Tablighis displayed reluctance in engaging with the researcher due to her non-Muslim status and, from the perspective of Tablighi men, her unrelated status as a woman. To overcome this hesitancy, the author adopted the use of a niqāb—a decision causing both physical and moral discomfort.[5] Despite eventual acceptance of her presence, the Tablighis maintained skepticism toward the project's objectives, expressing the hope that her immersion among them would lead to personal conversion. Emphasizing the insignificance of their own life stories, they prioritized the importance of their mission.[5] The majority of informants attended Western rather than Qur'anic schools and possessed limited proficiency in Arabic.[4]

Approach

Caitlyn Bolton asserts that, in the contemporary anthropological discourse, the author embarks on a thorough exploration, challenging the prevailing portrayal of Islam as a "discursive tradition."[6] This theoretical framework conceptualizes Islam as a succession of discourses that shape the conduct of present adherents by referring to conceptions of the Islamic past and future. The author contends that this perspective disproportionately values intellectual debate, inadvertently overlooking the Tablighis' anti-intellectual stance and their inclination towards orthopraxy over orthodoxy.[6] Adding a layer of nuance, the author, narrowly construing "discursive tradition" as exclusively tied to the sacred texts of Islam, fails to acknowledge the Tablighi Jama'at's integral role within a broader discursive tradition. The group's central practice, tabligh—encompassing teaching and missionizing—inherently carries a discursive nature, offering guidance to believers on "correct" Islamic practices by invoking a conceptualization of the Islamic past.[6]

Limitation

Amir Syed underscores an omission in the author's analysis, pointing out that while the book delves into crucial topics, it lacks a thorough examination of epistemological questions.[7] This encompasses the intricate relationship between Western education and the Tablighi Jamaat, as well as variations in pedagogical approaches within the majlis and madrasa. The text also falls short in portraying the diverse religious affiliations and expressions of Islamic identity among Gambian youth beyond the somewhat stereotypical 'ghetto boys' or Tablighis.[7] Building on this critique, Caitlyn Bolton highlights the absence of a discursive approach that would facilitate exploration into key aspects essential for understanding the movement. Lingering questions persist regarding the Tablighis' conceptualization of the Islamic past, its distinctions from neighboring Salafis, and the mediation of this conception through the Fazail-e-Amaal – the text exclusively referenced by Tablighis, alongside the Quran.[8] Robert Launay's observation is that while the book provides detailed accounts of individual lives within the Tablighi Jama’at, the emphasis on specific experiences may pose a challenge in capturing the overarching collective nature of the movement.[9]

Reception

It has garnered acclaim from scholars, with Dorothea E. Schulz praising its dual achievement in exploring the reasons behind the involvement of women and youth in a transnational Islamic movement and providing a compelling analysis of its localization in The Gambia.[10] Amir Syed commends the work for posing important questions,[7] while Karin Kapadia applauds its writing, rich detail, and nuanced depiction of reformist Islamic behavior.[11] Ala Alhourani highlights its contribution to scholarly debates on the emergent Muslim public, linking it to modern nation-building and globalization.[12] The Point underscores its academic depth and broad applicability, recommended across disciplines.[13] Aomar Boum acknowledges its departure from traditional assumptions about African Islam,[14] and Caitlyn Bolton finds value in its attention to lived spiritual lives and the questions it raises.[15] David Perfect welcomes its contribution to Gambian literature,[16] and Michelle C. Johnson describes it as a fascinating journey into Tablighi Jama'at. Riyaz Timol lauds its sensitive yet scholarly approach, recognizing its depth, texture, and substantial contribution to understanding the appropriation of religious experience in a postcolonial, globalized context.

See also

References

  1. ^ Syed, Amir (2015). "Review of Islam, Youth, and Modernity in the Gambia: the Tablighi Jama 'at". Africa: Journal of the International African Institute. 85 (3): 557. ISSN 0001-9720. Archived from the original on 26 November 2023. Retrieved 6 December 2023.
  2. ^ "The Ethnography Award Shortlist 2014". BBC. 2014. Archived from the original on 1 March 2023. Retrieved 6 December 2023.
  3. ^ Timol, Riyaz (2015). "Islam, youth, and modernity in the Gambia: The Tablighi Jama'at by Marloes Janson [Book Review]". Muslim World Book Review. 35 (3): 30. ISSN 0260-3063. Archived from the original on 25 November 2023. Retrieved 6 December 2023.
  4. ^ a b c Johnson, Michelle C. (2016). "Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at. MarloesJanson. London: International African Institute, 2014. 269 pp". American Ethnologist. 43 (1): 177. doi:10.1111/amet.12275. ISSN 0094-0496. Archived from the original on 26 November 2023. Retrieved 6 December 2023.
  5. ^ a b c Launay, Robert (2015). "Review of Marloes Janson, Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at". Contemporary Islam. 9 (3): 389. doi:10.1007/s11562-014-0305-z. ISSN 1872-0226.
  6. ^ a b c Bolton, Caitlyn (2014). "Book review: Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at" (PDF). African Studies Quarterly. 14 (4): 99. ISSN 1093-2658. Archived (PDF) from the original on 25 November 2023. Retrieved 6 December 2023.
  7. ^ a b c Syed 2015, p. 559.
  8. ^ Bolton 2014, p. 99.
  9. ^ Launay 2015, p. 391.
  10. ^ Schulz, Dorothea E. (2016). "Review of Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at". Journal of Religion in Africa. 46 (1): 104. ISSN 0022-4200.
  11. ^ Kapadia, Karin (2018). "Book review: Janson, Marloes. 2014: Islam, Youth and Modernity in the Gambia: The Tablighi Jama'at". Progress in Development Studies. 18 (1): 70. doi:10.1177/1464993417733581. ISSN 1464-9934.
  12. ^ Alhourani, Ala (2 October 2014). "Islam, youth and modernity in the Gambia: the Tablighi Jama'at". Anthropology Southern Africa. 37 (3–4): 273. doi:10.1080/23323256.2014.993814. ISSN 2332-3256.
  13. ^ "Book review: Islam, Youth and Modernity in The Gambia:the Tablight Jama'at". The Point. 23 October 2015.
  14. ^ Boum, Aomar (2015). "Review of Islam, Youth, and Modernity in the Gambia: The Tablighi Jama'at". American Anthropologist. 117 (4): 840. ISSN 0002-7294.
  15. ^ Bolton 2014, p. 100.
  16. ^ Perfect, David (2015). "Review of Islam, youth, and modernity in the Gambia: the Tablighi Jama'at". Canadian Journal of African Studies. 49 (3): 561. ISSN 0008-3968.
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