A vivid ethnography of Egyptian migrants to the Arab Gulf states, Migrant Dreams is about the imagination which migration thrives on, and the hopes and ambitions generated by the repeated experience of leaving and returning home. What kind of dreams for a good or better life drives labor migrants? What does being a migrant worker do to one's hopes and ambitions? How does the experience of migration to the Gulf, with its attendant economic and legal precarities, shape migrants' particular dreams of a better life? What do those dreams-be they realistic and productive, or fantastic and unlikely-do to the social worlds of the people who pursue them, and to their families and communities back home upon their return? Based on ten years of ethnographic fieldwork and conversations with Egyptian men from mostly low-income rural backgrounds who migrated as workers to the Gulf, returned home, and migrated again over a period of about a decade, this fine-grained study explores and engages with these questions and more, as the men reflect on their strivings and the dreams they hope to fulfill. Throughout the book, Samuli Schielke highlights the story of one man, Tawfiq, who is particularly gifted at analyzing his own situation and struggles, resulting in a richly nuanced account that will appeal not only to Middle East scholars, but to anyone interested in the lived lives of labor migrants and what their experiences ultimately mean to them.

Against the backdrop of the revolutionary uprisings of 2011-2013, Samuli Schielke asks how ordinary Egyptians confront the great promises and grand schemes of religious commitment, middle class respectability, romantic love, and political ideologies in their daily lives, and how they make sense of the existential anxieties and stalled expectations that inevitably accompany such hopes. Drawing on many years of study in Egypt and the life stories of rural, lower-middle-class men before and after the revolution, Schielke views recent events in ways that are both historically deep and personal. Schielke challenges prevailing views of Muslim piety, showing that religious lives are part of a much more complex lived experience.

This volume is very well put-together. The editors have done a good job to rein in the various authors to a single collective argument...It's an important volume on an important issue. . Jon Mitchell, University of Sussex

The topic of everyday religion is becoming an increasingly attractive in the social sciences of religion, as an alternative to more orthodox and canonical accounts of religious phenomena... This volume sets out to debate the concept of 'everyday religion' in a very explicit and straightforward manner...The final result is a convincing volume with diverse and challenging case studies that open different paths for the discussion of the main theme. . Ruy Blanes, Institute of Social Sciences at the University of Lisbon

Everyday practice of religion is complex in its nature, ambivalent and at times contradictory. The task of an anthropology of religious practice is therefore precisely to see how people navigate and make sense of that complexity, and what the significance of religious beliefs and practices in a given setting can be. Rather than putting everyday practice and normative doctrine on different analytical planes, the authors argue that the articulation of religious doctrine is also an everyday practice and must be understood as such.

Samuli Schielke is a research fellow at the Zentrum Moderner Orient in Berlin. His research interests include Islam, festive culture, subjectivity and morality, and migration and aspiration in Egypt.

Liza Debevec is a research fellow at the Scientific Research Centre of the Slovene Academy of Sciences and Arts. Her research focuses on the anthropology of everyday life practices in urban Burkina Faso."

Shared Margins tells of writers, writing, and literary milieus in Alexandria, Egypt's second city. It de-centres cosmopolitan avant-gardes and secular-revolutionary aesthetics that have been intensively documented and studied since 2011. Instead, it offers a fieldwork-based account of various milieus and styles, and their common grounds and lines of division. Structured in two parts, Shared Margins gives an account of literature as a social practice embedded in milieus that at once enable and limit literary imagination, and of a life-worldly experience of plurality in absence of pluralism that marks literary engagements with the intimate and social realities of Alexandria after 2011. Literary writing, this book argues, has marginality as an at once enabling and limiting condition. It provides shared spaces of imaginary excess that may go beyond the taken-for-granted of a societal milieu, and yet are never unlimited. Literary imagination is part and parcel of such social conflicts and transformations, its role being neither one of resistance against power nor of guidance towards norms, but rather one of open-ended complicity.

Although contemporary migration in and from Africa can be understood as a continuation of earlier forms of interregional and international migration, current processes of migration seem to have taken on a new quality. This volume argues that one of the main reasons for this is the fact that local worlds are increasingly measured against a set of possibilities whose referents are global, not local. Due to this globalization of the personal and societal horizons of possibilities in Africa and elsewhere, in many contexts migration gains an almost inevitable attraction while, at the same time, actual migration becomes increasingly restricted.

Based on detailed ethnographic accounts, the contributors to this volume focus on the imaginations, expectations, and motivations that propel the pursuit of migration. Decentering the focus of much of migration studies on the receiving societies, the volume foregrounds the subjective aspect of migration and explores the impact which the imagination and practice of migration have on the sociocultural conditions of the various local settings concerned.

Everyday practice of religion is complex in its nature, ambivalent and at times contradictory. The task of an anthropology of religious practice is therefore precisely to see how people navigate and make sense of that complexity, and what the significance of religious beliefs and practices in a given setting can be. Rather than putting everyday practice and normative doctrine on different analytical planes, the authors argue that the articulation of religious doctrine is also an everyday practice and must be understood as such.

Mulids, festivals in honor of Muslim ""friends of God,"" have been part of Muslim religious and cultural life for close to a thousand years. While many Egyptians see mulids as an expression of joy and love for the Prophet Muhammad and his family, many others see them as opposed to Islam, a sign of a backward mentality, a piece of folklore at best. What is it about a mulid that makes it a threat to Islam and modernity in the eyes of some, and an indication of pious devotion in the eyes of others? What makes the celebration of a saint's festival appear in such dramatically different contours? The Perils of Joy offers a rich investigation, both historical and ethnographic, of conflicting and transforming attitudes toward festivals in contemporary Egypt. Schielke argues that mulids are characterized by a utopian momentum of the extraordinary that troubles the grand schemes of order and perfection that have become hegemonic in Egypt since the twentieth century. Not an opposition between state and civil society, nor a division between Islamists and secularists, but rather the competition between different perceptions of what makes up a complete life forms the central line of conflict in the contestation of festive culture.

As a world religion Islam is based on a highly abstract and absolute notion of the transcendent, which its followers establish and celebrate - in a seemingly contradictory fashion - at very specific sites: Mecca, Medina, Jerusalem, and the vast and complex landscapes of mosques and Muslim saints' shrines around the world. Sacred locality has thus become a paradigm for the relationship between the human and the transcendent, a model for urban planning, regional networks, imaginary spaces, and spiritual hierarchies alike. This importance of saintly places has, however, become increasingly complicated and troubled by reformist currents within Islam, on the one hand, and the emergence of modern archeology and anthropology, on the other. While they have often tended to posit "the local" in opposition to "the universal", in this volume islamologists, anthropologists, and sociologists offer new ways of thinking about the local, the place, and the conceptual landscapes and spaces of saints. In this, its eighth volume, the Yearbook for the Sociology of Islam looks at different sites and regions around the Muslim world (notably Burkina Faso, Egypt, Ethiopia, and Southeast Asia) not as "localized" versions of a universal Islam, but as constitutive of one particular outlook of the universalizing order of a world religion.

Against the backdrop of the revolutionary uprisings of 2011-2013, Samuli Schielke asks how ordinary Egyptians confront the great promises and grand schemes of religious commitment, middle class respectability, romantic love, and political ideologies in their daily lives, and how they make sense of the existential anxieties and stalled expectations that inevitably accompany such hopes. Drawing on many years of study in Egypt and the life stories of rural, lower-middle-class men before and after the revolution, Schielke views recent events in ways that are both historically deep and personal. Schielke challenges prevailing views of Muslim piety, showing that religious lives are part of a much more complex lived experience.