This book examines a range of critical concepts that are central to a shift in the social sciences toward "pragmatic inquiry," reflecting a twenty-first century concern with particular problems and themes rather than grand theory. Taking a transnational and transdisciplinary approach, the collection demonstrates a shared commitment to using analytical concepts for empirical exploration and a general orientation to research that favors an attention to objects, techniques, and practices. The chapters draw from broad-based and far-reaching social theory in order to analyze new, specific challenges, from grasping the everyday workings of markets, courtrooms, and clinics, to inscribing the transformations of practice within research disciplines themselves. Each contributor takes a key concept and then explores its genealogies and its circulations across scholarly communities, as well as its proven payoffs for the social sciences and, often, critical reflections on its present and future uses. This carefully crafted volume will significantly expand and improve the analytical repertoires or toolkits available to social scientists, including scholars in sociology or anthropology and those working in science and technology studies, public health, and related fields.

This concluding volume of the Future of the Religious Past series approaches contemporary religion through the lens of practice: the rituals, performances, devotions, and everyday acts through which humans do religion. In spite of predictions about the inevitability of secularism, religion in the twenty-first century remains stubbornly resilient, and Gestures: The Study of Religion as Practice offers a new vantage point from which to see the religious as a category shaped and reshaped by modernity and to encounter religion not as something bounded by doctrines and sacred texts but as lived experience. Twenty-four globally based scholars look to practice to examine such diverse phenomena as human rights, memory, martyrdom, dress and fashion, colonial legacies, blasphemy, mass political action, and the future of secularism.

Religions in Practice provides a comprehensive and primarily theme-based overview for students of the anthropology of religion. Whilst covering traditional topics such as magic, witchcraft, and spiritual healing, the book addresses key contemporary subjects including migration, transnationalism, nationalism, secularism, and law. It offers an issues-oriented perspective on everyday religious behaviors and examines small-scale societies as well as major, established religions. Throughout the text Bowen engages with ongoing debates concerning the place of religion in public life. He successfully balances the presentation of theory and concepts with rich case study examples, integrating theoretical discussion with a wide range of cross-cultural ethnographic material. This seventh edition has been updated throughout. The opening section now focuses more clearly on the question of what is 'religion' and on approaches to studying religion. There is more on materiality as well as a new final chapter on religious mobilizing and violence. Further resources are available via a comprehensive companion website.

This book examines a range of critical concepts that are central to a shift in the social sciences toward "pragmatic inquiry," reflecting a twenty-first century concern with particular problems and themes rather than grand theory. Taking a transnational and transdisciplinary approach, the collection demonstrates a shared commitment to using analytical concepts for empirical exploration and a general orientation to research that favors an attention to objects, techniques, and practices. The chapters draw from broad-based and far-reaching social theory in order to analyze new, specific challenges, from grasping the everyday workings of markets, courtrooms, and clinics, to inscribing the transformations of practice within research disciplines themselves. Each contributor takes a key concept and then explores its genealogies and its circulations across scholarly communities, as well as its proven payoffs for the social sciences and, often, critical reflections on its present and future uses. This carefully crafted volume will significantly expand and improve the analytical repertoires or toolkits available to social scientists, including scholars in sociology or anthropology and those working in science and technology studies, public health, and related fields.

This concluding volume of the Future of the Religious Past series approaches contemporary religion through the lens of practice: the rituals, performances, devotions, and everyday acts through which humans do religion. In spite of predictions about the inevitability of secularism, religion in the twenty-first century remains stubbornly resilient, and Gestures: The Study of Religion as Practice offers a new vantage point from which to see the religious as a category shaped and reshaped by modernity and to encounter religion not as something bounded by doctrines and sacred texts but as lived experience. Twenty-four globally based scholars look to practice to examine such diverse phenomena as human rights, memory, martyrdom, dress and fashion, colonial legacies, blasphemy, mass political action, and the future of secularism.

This book responds to the often loud debates about the place of Muslims in Western Europe by proposing an analysis based in institutions, including schools, courts, hospitals, the military, electoral politics, the labor market, and civic education courses. The contributors consider the way people draw on practical schemas regarding others in their midst who are often categorized as Muslims. Chapters based on fieldwork and policy analysis across several countries examine how people interact in their everyday work lives, where they construct moral boundaries, and how they formulate policies concerning tolerable diversity, immigration, discrimination, and political representation. Rather than assuming that each country has its own national ideology that explains such interactions, contributors trace diverse pathways along which institutions complicate or disrupt allegedly consistent national ideologies. These studies shed light on how Muslims encounter particular faces and facets of the state as they go about their lives, seeking help and legitimacy as new citizens of a fast-changing Europe.

Muslims currently struggle to reconcile radically different sets of social norms and laws (including those derived from Islam, as well as contemporary ideas about gender equality and law) in Indonesia, the world's largest Muslim-majority country. John Bowen explores their struggle through archival and ethnographic research and interviews with national religious and legal figures. His book relates to debates in any society where people struggle to live together with extreme differences in values and lifestyles and is welcomed by scholars and students in all branches of the social sciences.

Muslims currently struggle to reconcile radically different sets of social norms and laws (including those derived from Islam, as well as contemporary ideas about gender equality and law) in Indonesia, the world's largest Muslim-majority country. John Bowen explores their struggle through archival and ethnographic research and interviews with national religious and legal figures. His book relates to debates in any society where people struggle to live together with extreme differences in values and lifestyles and is welcomed by scholars and students in all branches of the social sciences.

"This book casts a great deal of light on the events leading up to the French law banning Muslim headscarves in schools. Bowen takes us through the strange and often distorted debate that culminated in the decision to pass a new law. He shows the roots of this decision in French history and politics, with a marvelous eye for nuance and a sensitivity to the many positions which clashed in the debate. The result is a work that not only is tremendously important for an understanding of France today, but that also has relevance for similar debates that are now in train in many other Western societies."--Charles Taylor, Northwestern University

"This book, ostensibly an account of the French debates on Muslim headscarves in public schools, is a thoughtful and deep probe into French political culture, the legacy of colonialism, and the difficulty for a state that refuses to recognize communal differences in the public sphere to accommodate millions of Muslim immigrants. It is a timely, learned, and provocative work."--Stanley Hoffmann, Harvard University

"France's decision to ban religious signs in public schools was quite puzzling, if not downright crazy, to many outsiders. In "Why the French Don't Like Headscarves," John Bowen manages to make sense of the apparent madness by carefully tracing the disparate threads of the issue, in particular by replacing the debate within the specific French context of the long, complicated relationship between Church and State. This book should be read by all those who seek a fair and comprehensive analysis of the headscarves decision and of the broader question of the place of Muslims in contemporary French society."--Sophie Meunier, PrincetonUniversity, author of "The French Challenge: Adapting to Globalization"

"This extremely important book brings us a fresh and innovative analysis of its subject. What is new is that it is not by a French scholar--who would be immersed in the heated passions of the issue--but by an American anthropologist who decodes for us the chronology and the political and philosophical foundations of this particular debate."--Malika Zeghal, University of Chicago Divinity School, author of "Les islamistes marocains"

In this powerful but accessible new study John Bowen draws on a full range of work in social anthropology to present Islam in ways that emphasise its constitutive practices, from praying and learning to judging and political organising. Starting at the heart of Islam revelation and learning in Arabic lands Bowen shows how Muslims have adapted Islamic texts and traditions to ideas and conditions in the societies in which they live. Returning to key case studies in Indonesia, Africa, Pakistan and Western Europe to explore each major domain of Islamic religious and social life, Bowen also considers the theoretical advances in social anthropology that have come out of the study of Islam. A New Anthropology of Islam is essential reading for all those interested in the study of Islam and for those following new developments in the discipline of anthropology.

Religions in Practice provides a comprehensive and primarily theme-based overview for students of the anthropology of religion. Whilst covering traditional topics such as magic, witchcraft, and spiritual healing, the book addresses key contemporary subjects including migration, transnationalism, nationalism, secularism, and law. It offers an issues-oriented perspective on everyday religious behaviors and examines small-scale societies as well as major, established religions. Throughout the text Bowen engages with ongoing debates concerning the place of religion in public life. He successfully balances the presentation of theory and concepts with rich case study examples, integrating theoretical discussion with a wide range of cross-cultural ethnographic material. This seventh edition has been updated throughout. The opening section now focuses more clearly on the question of what is 'religion' and on approaches to studying religion. There is more on materiality as well as a new final chapter on religious mobilizing and violence. Further resources are available via a comprehensive companion website.

This book responds to the often loud debates about the place of Muslims in Western Europe by proposing an analysis based in institutions, including schools, courts, hospitals, the military, electoral politics, the labor market, and civic education courses. The contributors consider the way people draw on practical schemas regarding others in their midst who are often categorized as Muslims. Chapters based on fieldwork and policy analysis across several countries examine how people interact in their everyday work lives, where they construct moral boundaries, and how they formulate policies concerning tolerable diversity, immigration, discrimination, and political representation. Rather than assuming that each country has its own national ideology that explains such interactions, contributors trace diverse pathways along which institutions complicate or disrupt allegedly consistent national ideologies. These studies shed light on how Muslims encounter particular faces and facets of the state as they go about their lives, seeking help and legitimacy as new citizens of a fast-changing Europe.

In this powerful but accessible new study John Bowen draws on a full range of work in social anthropology to present Islam in ways that emphasise its constitutive practices, from praying and learning to judging and political organising. Starting at the heart of Islam revelation and learning in Arabic lands Bowen shows how Muslims have adapted Islamic texts and traditions to ideas and conditions in the societies in which they live. Returning to key case studies in Indonesia, Africa, Pakistan and Western Europe to explore each major domain of Islamic religious and social life, Bowen also considers the theoretical advances in social anthropology that have come out of the study of Islam. A New Anthropology of Islam is essential reading for all those interested in the study of Islam and for those following new developments in the discipline of anthropology.

On British Islam examines the history and everyday workings of Islamic institutions in Britain, with a focus on shari?a councils. These councils concern themselves with religious matters, especially divorce. They have a higher profile in Britain than in other Western nations. Why? Taking a historical and ethnographic look at British Islam, John Bowen examines how Muslims have created distinctive religious institutions in Britain and how shari?a councils interpret and apply Islamic law in a secular British context. Bowen focuses on three specific shari?a councils: the oldest and most developed, in London; a Midlands community led by a Sufi saint and barrister; and a Birmingham-based council in which women play a leading role. Bowen shows that each of these councils represents a prolonged, unique experiment in meeting Muslims' needs in a Western country. He also discusses how the councils have become a flash point in British public debates even as they adapt to the English legal environment. On British Islam highlights British Muslims' efforts to create institutions that make sense in both Islamic and British terms. This balancing act is rarely acknowledged in Britain--or elsewhere--but it is urgent that we understand it if we are to build new ways of living together.

"Can Islam Be French?" is an anthropological examination of how Muslims are responding to the conditions of life in France. Following up on his book "Why the French Don't Like Headscarves," John Bowen turns his attention away from the perspectives of French non-Muslims to focus on those of the country's Muslims themselves. Bowen asks not the usual question--how well are Muslims integrating in France?--but, rather, how do French Muslims think about Islam? In particular, Bowen examines how French Muslims are fashioning new Islamic institutions and developing new ways of reasoning and teaching. He looks at some of the quite distinct ways in which mosques have connected with broader social and political forces, how Islamic educational entrepreneurs have fashioned niches for new forms of schooling, and how major Islamic public actors have set out a specifically French approach to religious norms. All of these efforts have provoked sharp responses in France and from overseas centers of Islamic scholarship, so Bowen also looks closely at debates over how--and how far--Muslims should adapt their religious traditions to these new social conditions. He argues that the particular ways in which Muslims have settled in France, and in which France governs religions, have created incentives for Muslims to develop new, pragmatic ways of thinking about religious issues in French society.

In this rich account of a Muslim society in highland Sumatra, Indonesia, John Bowen describes how men and women debate among themselves ideas of what Islam is and should be--as it pertains to all areas of their lives, from work to worship. Whereas many previous anthropological studies have concentrated on the purely local aspects of culture, this book captures and analyzes the tension between the local and universal in everyday life. Current religious differences among the Gayo stem from debates between "traditionalist" and "modernist" scholars that began in the 1930s, and reveal themselves in the ways Gayo discuss and perform worship, sacrifice, healing, and rites of birth and death, all within an Islamic framework.

Bowen considers the power these debates accord to language, especially in arguments over spells, rites of farming, hunting, and healing. Moreover, he traces in these debates a general conception of transacting with spirits that has shaped Gayo practices of sacrifice, worship, and aiding the dead. Bowen concludes by examining the development of competing religious ideas in the highlands, the alternative ritual forms and ideas they have pro-mulgated, and the implications of this phenomenon for the emergence of an Islamic public sphere.