The Age of the Efendiyya

Ryzova, Lucie

doi:10.1093/acprof:oso/9780199681778.001.0001

Cited by 61 publications

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“…Reform-minded shaykhs, beys, and pashas played important roles in khedivial projects of modernity from the outset, plus the most successful reform-minded shaykhs and efendiyya who came of age between the 1870 and 1900 held the title bey or pasha by 1922. While the self-narratives of the efendiyya argued that they were the only Egyptians able to legitimately combine modernity and authenticity, 44 that does not mean their claim stood alone or unchallenged, or that they really exercised a monopoly over contributing in substantial ways to projects of modernity. In fact, that this theme comes through so clearly when their self-narratives are read collectively is a strong indication that this status was contested.…”

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confidence: 99%

“…Ryzova's book extends the efendiyya as a social group further to include not only autodidacts but also any literate individual who had spent time in a civil school or could convincingly wear a suit and tarboush: 45 all Islamic reformers including Islamic modernists Jamal al-Din Afghani, Muhammad ʿAbduh, and Rifaʿa Rafiʿ al-Tahtawi, modernist Salafi Muhammad Rashid Rida, the Islamist revivalists of the Muslim Brotherhood and Hizb al-Tahrir, and politically active shaykhs who joined in the radical politics of the constitutional period. 46 Not only does Ryzova rebrand these diverse expressions terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/9781108526142.001 'efendi Islam' but she also reclassifies the nahda, 'modern Egyptian national culture', and the 'liberal project' of the constitutional period as efendi projects.…”

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confidence: 99%

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Islamic Knowledge and the Making of Modern Egypt

Kalmbach¹

2020

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In the 1970s, an Islamic revival emerged in Egypt and many other Muslim-majority countries. At the time, the strength and success of this revival surprised observers who had assumed, first, that the secular emphasis of Arab socialism and nationalism after 1952 under Gamal Abd al-Nasser would remain dominant and, second, that the move to a secular public sphere was a natural part of the modernisation processes that had swept the globe over the preceding centuries. Forty years later, it is clear that neither of these assumptions was sound. The electoral success of the Muslim Brotherhood in Egypt and Ennahda in Tunisia after the Arab Uprisings of 2011 are among the most visible demonstrations of the importance of Islamic thought and practice in Middle Eastern politics, culture, and society, and the prominent role that many want it to play in ordering both public and private lives. Furthermore, the resurgence of Islamic revivalism in the Middle East, North Africa, and beyond since the 1970s demonstrates the central role of religion in many societies, cultures, and nations around the world, regardless of the advancement of secularism within the Christian communities of Europe. Explanations of Islamic revivalism that begin with the 1970s misunderstand the who, what, when, and why underlying the emergence of these movements, as well as wider histories of sociocultural and religious change in nineteenth-and twentieth-century Egypt. It is incorrect to assume that early Islamic revivalists were iconoclasts whose activities took place outside of institutions controlled by a secular state; that Islamic revivalism was a regressive, backward movement motivated solely by pursuit of political power or socioeconomic justice; that its origins lie in the 1970s or even between the first and second world wars; or that the goal of revivalism was to rid Egypt of all European influences. Viewing the political Islamists of 2011 in this light is an oversimplification that ignores the motivations of the founders of

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Islamic Knowledge and the Making of Modern Egypt

Kalmbach¹

2020

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“…Tewfik Boulos' position as an effendi, a junior state official employed to run the country's modern bureaucracy and supervise its dayto-day policies 16 afforded him cultural and social capital, that elevated his status amongst his countryfolk. 17 It was this authority that permitted him to implement the policies of the French-led Antiquities Service, with its concerted drive to reorganize Egypt's heritage landscape and bring it in line with the expectations of the new modern world order. Egypt's modernization was being defined by attributes such as material and moral progress that included aspects such as the transformation and mastery of the that belong to the Egyptian Antiquities Service and date from c. 1880 to the mid-twentieth century.…”

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confidence: 99%

Tewfik Boulos and the Administration of Egyptian Heritage at the Beginning of the Twentieth Century

Shalaby

Damarany

Kaiser

2020

The Journal of Egyptian Archaeology

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Much of the research conducted into the history of Egyptology as it transitioned during the first half of the twentieth century from a collector’s backyard into an area of western-sanctioned archaeological research focuses on the experiences and perceptions of western scholars, with little attention given to the involvement or presence of Egyptians. The recent discovery of thousands of archival documents in a storeroom inside the Temple of Seti I in Abydos represents a significant and valuable dataset that can contribute to a more holistic history of the discipline that involves actors who have traditionally been side-lined. In particular, this paper focuses on a ledger (1914–15) belonging to the antiquities inspector Tewfik Boulos, shedding light on his role and responsibilities in the day-to-day administration of sites in the inspectorates of Sohag and Assiut, contextualizing his experiences and ultimately working towards a history of the field that is inclusive and multi-layered.

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Colonial Blueprints of Order and Civility

2016

The Sociology of Islam: Knowledge, Power and Civility

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The Age of the Efendiyya

Cited by 61 publications

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Islamic Knowledge and the Making of Modern Egypt

Islamic Knowledge and the Making of Modern Egypt

Tewfik Boulos and the Administration of Egyptian Heritage at the Beginning of the Twentieth Century

Colonial Blueprints of Order and Civility

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