Commanding good and prohibiting evil in contemporary Islam: cases from Britain, Nigeria, and Southeast Asia

Pieri, Zacharias P.; Woodward, Mark; Yahya, Mariani; Hassan, Ibrahim Haruna; Rohmaniyah, Inayah

doi:10.1007/s11562-013-0256-9

Cited by 11 publications

(5 citation statements)

References 5 publications

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“…In other Islamic contexts, attempts to avoid sins lead to the refashioning of spaces, such as one’s body (the uses of the headscarves in Gökarıksel and Secor 2012; Lewis 2015) or neighborhood (establishing “Shari'a Zones” in Pieri et. al 2014, opening up new mosques in Sunier 2012–13; Desplat and Schulz 2014), and building “moral communities” structured around the Islamic law commonly known as sharia (Werbner 1996; Henkel 2007; de Koning 2013; Gökarıksel and Secor 2017).…”

Section: Borderland Moralitymentioning

confidence: 99%

Blaming Kehl: Muslim Turkish Men and their Moral Journey in the Franco‐German Borderland

Alyanak

2022

City & Society

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Geographical space is more than a Cartesian plane where actors move across coordinates. It has a moral weight that renders each move subject to moral discourse. Yet, rarely does this premise prevent people from exploring spaces that are associated with anything wrong or bad. In fact, we continue to find people in places where they should not be, and doing things that are not just communally shunned but also personally acknowledged to be wrong or bad. Why is that the case? This paper draws on my ethnography on Turkish men who live in Strasbourg and socialize in its German neighbor, Kehl, to examine the role of space in the production of moral and masculine dispositions and practices. Approaching the Strasbourg‐Kehl border as a moral boundary, I examine how crossing the border to Kehl constitutes an integral part of the journey that my interlocutors take in constructing their moral and masculine selves. In this journey, spatial transgressions are not diverted but embraced, and confronted. These transgressions also produce anxieties—mistakes which in moments of self‐reflection lead to regrets. In such moments, two logics come into play: consequentialism and blame. The first builds on Islamic notions of fallibility and nefs, while the latter brings Kehl into the picture as a moral alibi—a space that takes blame for sins. The latter also helps others in the community who fail to prevent men from going to Kehl and transgressing moral boundaries to transpose culpability. In conclusion, I emphasize the need to consider the making and maintenance of masculinities and moralities in conjunction with the lived environments where such identities are formed and performed.

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Section: Borderland Moralitymentioning

confidence: 99%

Blaming Kehl: Muslim Turkish Men and their Moral Journey in the Franco‐German Borderland

Alyanak

2022

City & Society

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“…Hisba is the classical Islamic concept to ‘command good and to forbid evil’ (Cook 2003), and has often resulted in the formation of specialised ‘police’ forces to implement Islamic morality standards (Pieri et al . 2014). The villagers would enter the grassy area, which was surrounded by Boko Haram foot soldiers whose role was to organise the crowd, while commanders stood at the front overseeing the event.…”

Section: Communicating External Affairs Of the ‘Caliphate’mentioning

confidence: 99%

Under the Black Flag in Borno: experiences of foot soldiers and civilians in Boko Haram's ‘caliphate’

Pieri

Zenn

2018

J. Mod. Afr. Stud.

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Boko Haram's operations and ideology have been the subject of increasing research in recent years. This article, in contrast, explores the culture of Boko Haram through an ethnographic analysis of the group's internal videos that were not intended for public release. The authors find that in their everyday lives Boko Haram foot soldiers are different from the image the group presents to the world in propaganda videos. While unmistakably a violent movement, in territories under the group's control that it attempted to administer, foot soldiers participated in conflict resolution with elders, explained the group's position on external alliances to villagers, engaged in recreation to pass time off the battlefield and created bonds of solidarity with other members of the group. Using insights from anthropology and the examination of ‘Jihadi Culture’, this article's insights help us understand how and why Boko Haram foot soldiers fight beyond the group's public ideology or stated goals: for many of them, it is simply a lifestyle.

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“…Ethics, in Islam, furnish Malay youth with being accountable for their actions, positioned within two spectrums. on the one hand, God's infinite goodness posits mercy, forgiveness and benevolence, and on the other hand, His wrath and severe, strict and unrelenting justice (Jones, 1999;Pieri, Woodward, Yahya, Hassan, & Rohmaniyah, 2014;Winstedt, 1938). This exemplifies the Malay scheme of things, that repentance and forgiveness of others' faults is a human virtue.…”

Section: Rediscovery Of Malay 'Local' Tv Fiction and Youthmentioning

confidence: 99%

Rediscovery of the Malay ‘local:’ youth and TV fiction in Malaysia

Idrus

Hashim

Mydin

2016

International Journal of Adolescence and Youth

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Commanding good and prohibiting evil in contemporary Islam: cases from Britain, Nigeria, and Southeast Asia

Cited by 11 publications

References 5 publications

Blaming Kehl: Muslim Turkish Men and their Moral Journey in the Franco‐German Borderland

Blaming Kehl: Muslim Turkish Men and their Moral Journey in the Franco‐German Borderland

Under the Black Flag in Borno: experiences of foot soldiers and civilians in Boko Haram's ‘caliphate’

Rediscovery of the Malay ‘local:’ youth and TV fiction in Malaysia

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