Seriousness is achieved when a speaker effectively moves the audience according to his or her intentions. But seriousness is fragile and subject to countless vicissitudes, as illustrated in an encounter with the television evangelist Oral Roberts. I interrogate one of the means used to counter such vicissitudes-hyperbole. Hyperbole may include exaggeration and amplification of all kinds, and may be manifest in deeds as well as words. I first follow hyperbole through 9/11 and the competing ideologies of Salafi jihadists and the Bush administration to show how 'absolute metaphors' are enlisted hyperbolically. I examine too how epic narratives are created as a similar form of hyperbole. Finally, I show how sacredness, another allied form of hyperbole, is attributed to the Holocaust in present-day Germany. Throughout I argue, and illustrate, how anthropological writing is of necessity ironic, such that irony is better than 'cultural relativism' as an understanding of the anthropological enterprise.
. Such mediagenic attacks, designed to garner support in Muslim communities worldwide, are always legitimate from the point of view of the jihadist and their political, Islamist sympathisers. However, whether we tacitly agree with certain forms of this
Un exemple d’apolitisme militant ?
How do purist Salafist communities frame the issue of politics? Known to display a reluctance towards political engagement and activism, unlike Islamists and Jihadists, purist Salafists, especially those who live within a non-Muslim-majority country such as France, highlight that Islam has nothing to do with classical political activism. Consequently, a major issue that needs to be examined is how purist Salafists reconcile their desires to preach and shape society through a process of public involvement and their efforts to refrain from engaging with political institutions. This article explores to what extent the notion of militant apoliticism is useful in describing this strategy of public engagement.
Fear of Jihadism and the Terrorist Threat in Southern Mali
feared that the bearded men’s crossing of the border from Mauritania was proof of the arrival of “the Salafists” from the north (see A. Ahmed 2012 ; B. Ahmed and Callimachi 2012 ; HRC 2013: 137 ). Fears of militant jihadists, alongside the unlawful
John Gillespie and Sarah Richmond
throughout Europe and beyond, and have brought into cruel focus the aims and objectives of ISIS and its jihadist ideals. Maria Russo’s discussion of the legitimacy of such an activity using the criterion of Sartre’s doctrine of counter-violence in the cause
The Generative Power of Political Emotions
Mette-Louise Johansen, Therese Sandrup, and Nerina Weiss
. The fear of jihadist terrorists has generated a demand for moral exposure and explicit distancing from the morally inverted Others (the jihadists) who are being violently prosecuted. As an effect, situating oneself politically and religiously in
The Appropriation of Shakespeare in Fadia Faqir’s Willow Trees Don’t Weep
Hussein A. Alhawamdeh
like the female protagonist, Najwa. In Faqir’s novel, Najwa, a 27-year-old Jordanian girl, is given the chance to set off on a journey to find her father, Omar Rahman, who abandons his four-year-old daughter and wife to join the Jihadists in Afghanistan
A Response to John Dunn
or jihadists (see also Al-Rasheed 2006 ; Berman 2003 ). These constitute a collection of revolutionary groups that are led intellectually by a strong transnational cadre of educated bourgeois revolutionaries determined to mobilize the masses and use
Ayse Serap Avanoglu, Diana Riboli, Juan Javier Rivera Andía, Annalisa Butticci, Iain R. Edgar, Matan Shapiro, Brooke Schedneck, Mark Sedgwick, Suzane de Alencar Vieira, Nell Haynes, Sara Farhan, Fabián Bravo Vega, Marie Meudec, Nuno Domingos, Heidi Härkönen, Sergio González Varela, and Nathanael Homewood
in Modern Thailand . New York : Columbia University Press . EDGAR, Iain R., The Dream in Islam: From Qur’anic Tradition to Jihadist Inspiration , 178 pp., tables, bibliography, index. New York: Berghahn Books, 2016. Paperback, $25.55. ISBN
Urban Paths of Contention in Sidon, Lebanon
Are John Knudsen
that followed resulted in the movement's disintegration and made Salafism split into a peaceful, quietist branch and a militant, jihadist one, with the former establishing its first mosque in Sidon's Al-Zouhour neighborhood in the early1990s ( Saab and