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Death lies at the beginning of the Arab uprisings, and death
continues to haunt them. Most narratives about the 'Arab Spring'
begin with Mohammed Bouazizi, a Tunisian fruit vendor who set
himself on fire. Egyptian protesters in turn referred to Khaled
Said, a young man from Alexandria whom the police had beaten to
death. This book places death at the centre of its engagement with
the Arab uprisings, counterrevolutions, and their aftermaths. It
examines martyrdom and commemoration as performative acts through
which death and life are infused with meaning. Conversely, it shows
how, in the making, remembering, and erasing of martyrs,
hierarchies are (re)produced and possible futures are foreclosed.
The contributors argue that critical anthropological engagement
with death, martyrdom, and afterlife is indispensable if we want to
understand the making of pasts and futures in a revolutionary
present. This book was originally published as a special issue of
Ethnos: Journal of Anthropology.
Death lies at the beginning of the Arab uprisings, and death
continues to haunt them. Most narratives about the 'Arab Spring'
begin with Mohammed Bouazizi, a Tunisian fruit vendor who set
himself on fire. Egyptian protesters in turn referred to Khaled
Said, a young man from Alexandria whom the police had beaten to
death. This book places death at the centre of its engagement with
the Arab uprisings, counterrevolutions, and their aftermaths. It
examines martyrdom and commemoration as performative acts through
which death and life are infused with meaning. Conversely, it shows
how, in the making, remembering, and erasing of martyrs,
hierarchies are (re)produced and possible futures are foreclosed.
The contributors argue that critical anthropological engagement
with death, martyrdom, and afterlife is indispensable if we want to
understand the making of pasts and futures in a revolutionary
present. This book was originally published as a special issue of
Ethnos: Journal of Anthropology.
"Dreams that Matter" explores the social and material life of
dreams in contemporary Cairo. Amira Mittermaier guides the reader
through landscapes of the imagination that feature Muslim dream
interpreters who draw on Freud, reformists who dismiss all forms of
divination as superstition, a Sufi devotional group that keeps a
diary of dreams related to its shaykh, and ordinary believers who
speak of moving encounters with the Prophet Muhammad. In close
dialogue with her Egyptian interlocutors, Islamic textual
traditions, and Western theorists, Mittermaier teases out the
dreamOCOs ethical, political, and religious implications. Her book
is a provocative examination of how present-day Muslims encounter
and engage the Divine that offers a different perspective on the
Islamic Revival. "Dreams That Matter" opens up new spaces for an
anthropology of the imagination, inviting us to rethink both the
imagined and the real.
Giving to God examines the everyday practices of Islamic giving in
post-revolutionary Egypt. From foods prepared in Sufi soup
kitchens, to meals distributed by pious volunteers in slums, to
almsgiving, these acts are ultimately about giving to God by giving
to the poor. Surprisingly, many who practice such giving say that
they do not care about the poor, instead framing their actions
within a unique non-compassionate ethics of giving. At first, this
form of giving may appear deeply selfish, but further consideration
reveals that it avoids many of the problems associated with the
idea of "charity." Using the Egyptian uprising in 2011 and its call
for social justice as a backdrop, this beautifully crafted
ethnography suggests that "giving a man a fish" might ultimately be
more revolutionary than "teaching a man to fish."
Giving to God examines the everyday practices of Islamic giving in
post-revolutionary Egypt. From foods prepared in Sufi soup
kitchens, to meals distributed by pious volunteers in slums, to
almsgiving, these acts are ultimately about giving to God by giving
to the poor. Surprisingly, many who practice such giving say that
they do not care about the poor, instead framing their actions
within a unique non-compassionate ethics of giving. At first, this
form of giving may appear deeply selfish, but further consideration
reveals that it avoids many of the problems associated with the
idea of "charity." Using the Egyptian uprising in 2011 and its call
for social justice as a backdrop, this beautifully crafted
ethnography suggests that "giving a man a fish" might ultimately be
more revolutionary than "teaching a man to fish."
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