This collection of arresting and innovative chapters applies the techniques of anthropology in analyzing the role played by Islam in the social lives of the world's Muslims. The volume begins with an introduction that sets out a powerful case for a fresh approach to this kind of research, exhorting anthropologists to pause and reflect on when Islam is, and is not, a central feature of their informants' life-worlds and identities. The chapters that follow are written by scholars with long-term, specialist research experience in Muslim societies ranging from Kenya to Pakistan and from Yemen to China: thus they explore and compare Islam's social significance in a variety of settings that are not confined to the Middle East or South Asia alone. The authors assess how helpful current anthropological research is in shedding light on Islam's relationship to contemporary societies.Collectively, the contributors deploy both theoretical and ethnographic analysis of key developments in the anthropology of Islam over the last 30 years, even as they extrapolate their findings to address wider debates over the anthropology of world religions more generally. Crucially, they also tackle the thorny question of how, in the current political context, anthropologists might continue conducting sensitive and nuanced work with Muslim communities. Finally, an afterword by a scholar of Christianity explores the conceptual parallels between the book's key themes and the anthropology of world religions in a broader context. This volume has key contemporary relevance: for example, its conclusions on the fluidity of people's relations with Islam will provide an important counterpoint to many commonly held assumptions about the incontestability of Islam in the public sphere.

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Small-scale traders play a crucial role in forging Asian connectivity, forming networks and informal institutions separate from those driven by nation-states, such as China's Belt and Road Initiative. This ambitious study provides a unique insight into the lives of the mobile traders from Afghanistan who traverse Eurasia. Reflecting on over a decade of intensive ethnographic fieldwork, Magnus Marsden introduces readers to a dynamic yet historically durable universe of commercial and cultural connections. Through an exploration of the traders' networks, cultural and religious identities, as well as the nodes in which they operate, Marsden emphasises their ability to navigate Eurasia's geopolitical tensions and to forge transregional routes that channel significant flows of people, resources, and ideas. Beyond the Silk Roads will interest those seeking to understand contemporary iterations of the Silk Road within the context of geopolitics in the region. This title is also available as Open Access.

Popular representations of Pakistan's North West Frontier have long featured simplistic images of tribal blood feuds, fanatical religion, and the seclusion of women. The rise to power of the radical Taliban regime in neighbouring Afghanistan enhanced the region's reputation as a place of anti-Western militancy. Magnus Marsden is an anthropologist who has immersed himself in the lives of the Frontier's villagers for more than ten years. His evocative study of the Chitral region challenges all these stereotypes. Through an exploration of the everyday experiences of both men and women, he shows that the life of a good Muslim in Chitral is above all a mindful life, enhanced by the creative force of poetry, dancing and critical debate. Challenging much that has been assumed about the Muslim world, this 2005 study makes a powerful contribution to the understanding of religion and politics both within and beyond the Muslim societies of southern Asia.

This collection of arresting and innovative chapters applies the techniques of anthropology in analyzing the role played by Islam in the social lives of the world's Muslims. The volume begins with an introduction that sets out a powerful case for a fresh approach to this kind of research, exhorting anthropologists to pause and reflect on when Islam is, and is not, a central feature of their informants' life-worlds and identities. The chapters that follow are written by scholars with long-term, specialist research experience in Muslim societies ranging from Kenya to Pakistan and from Yemen to China: thus they explore and compare Islam's social significance in a variety of settings that are not confined to the Middle East or South Asia alone. The authors assess how helpful current anthropological research is in shedding light on Islam's relationship to contemporary societies. Collectively, the contributors deploy both theoretical and ethnographic analysis of key developments in the anthropology of Islam over the last 30 years, even as they extrapolate their findings to address wider debates over the anthropology of world religions more generally. Crucially, they also tackle the thorny question of how, in the current political context, anthropologists might continue conducting sensitive and nuanced work with Muslim communities. Finally, an afterword by a scholar of Christianity explores the conceptual parallels between the book's key themes and the anthropology of world religions in a broader context. This volume has key contemporary relevance: for example, its conclusions on the fluidity of people's relations with Islam will provide an important counterpoint to many commonly held assumptions about the incontestability of Islam in the public sphere.

Despite the long and intimate history of engagement along the border between Afghanistan and Pakistan's North-West, this area and its relationship to the world remains poorly understood in the West's popular imagination. Through the construction of a collage of historical narratives and intense ethnographic encounters, Marsden and Hopkins argue that the simplistic stereotypes and tropes that all too often masquerade as knowledge about the Frontier not only conceal a more complex reality, but are also a source of the problems that local and international actors alike face there. Not some simple isolated depot of radical terrorists or instrumental tribesmen, the Frontier is a space of richly textured meaning, constructed through a history of movement of its inhabitants and their understanding of the world beyond. Fragments of the Afghan Frontier offers a corrective to simplistic understanding both of the region's history and its current realities, leaving the reader with a deeper understanding of the ever-evolving complexity of this globally significant region.

Trading Worlds is an anthropological study of a little understood yet rapidly expanding global trading diaspora, namely the Afghan merchants of Afghanistan, Central Asia and Europe. It contests one-sided images that depict traders from this and other conflict regions as immoral profiteers, the cronies of warlords or international drug smugglers. It shows, rather, the active role these merchants play in an ever-more globalised political economy. Afghan merchants, the author demonstrates, forge and occupy critical eco- nomic niches, both at home and abroad: from the Persian Gulf to Central Asia, to the ports of the Black Sea; and in global cities such as Istanbul, Moscow and London, the traders' activities are shaping the material and cultural lives of the di- verse populations among whom they live. Through an exploration of the life histories, trading activities and everyday experiences of these mobile merchants, Magnus Marsden shows that traders' worlds are informed by complex forms of knowledge, skill, ethical sensibility, and long-lasting human relationships that often cut across and dissolve boundaries of nation, ethnicity, religion and ideology.

Popular representations of Pakistan's North West Frontier have long featured simplistic images of tribal blood feuds, fanatical religion, and the seclusion of women. The rise to power of the radical Taliban regime in neighbouring Afghanistan enhanced the region's reputation as a place of anti-Western militancy. Magnus Marsden is an anthropologist who has immersed himself in the lives of the Frontier's villagers for more than ten years. His evocative study of the Chitral region challenges all these stereotypes. Through an exploration of the everyday experiences of both men and women, he shows that the life of a good Muslim in Chitral is above all a mindful life, enhanced by the creative force of poetry, dancing and critical debate. Challenging much that has been assumed about the Muslim world, this 2005 study makes a powerful contribution to the understanding of religion and politics both within and beyond the Muslim societies of southern Asia.