1695:, attempts at complexifying the dichotomy that had been constituted by scholars of Islam between Great and little traditions. While the first one was considered as followed by the elite, text-based and urban â and thus orthodox, the latter characterized the diversity of local practices of rural communities and, in opposition, was understood as heterodox. Yet, for Asad, there is no such thing as a clear distinction between texts and practices of Islam. On the contrary, texts, which do not have an agency by themselves, are practiced, that is read, discussed, made sense of and embodied by believers â and, this, within a given social structure, that is power-knowledge configuration. The relationship between Muslims and the texts is what makes Islam, Asad argues, making of orthodoxy ânot just a body of opinion but a relationship of powerâ. This allows him to introduce a political economy perspective in the analysis of Islam, which, dismissed by Geertz and Gellnerâs focus on dramatization, explains the diversity of its forms in different contexts.
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1663: ; the irreducible multiplicity of its forms ; or define it as a total socio-historical structure. While each of these propositions holds some relevance, they remain unsatisfying â if not wrong due to an initial conceptual flaw, which he proposes to discuss, for âto conceptualize Islam as the object of an anthropological study is not as simple a matter as some writers would have one suppose.â The very question to answer indeed, the starting point of any attempt at understanding Islam, is that of its correct defining â a seemingly basic point which nonetheless reveals paradigm-shifting when put into practice.
1722:âs notions of revolution and tradition. Asad argues that the founding of a political tradition is marked by the necessity of violence, and both revolutions and coups use the narrative of necessary violence towards saving and securing the posterity of the nation. The difference, Arendt and Asad both agree on, is that a revolution involves a vision of beginning anew by founding a new tradition, a new system, whereas a coup is meant to replace individuals in power, therefore conserving a living tradition. This is just one of many notable essays Asad has written that deal with concepts of power, discipline, and law.
1849:, and how they are conceptualized in secular society. From here, he goes into an exploration of different ways in which âthe humanâ or the individual is conceptualized and how this informs different understandings of human rights - establishing âhuman rightsâ as having a subjective definition rather than being an objective set of rules. Later chapters explore notions and assumptions around âreligious minoritiesâ in Europe, and a discussion of whether
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1675:, who, to him, impose on Islam a Western modern idea of religion, itself the product of a history of progressive separation of the latter from âthe spheres of real power and reason such as politics, law, and scienceâ. Asad argues for the importance of the historicization of both observerâs positions and analytical categories and their insertion within a certain
33:
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history, but this does not go both ways. These âasymmetrical desires and indifferencesâ, Asad argues, have historically constructed opposition between West and non-West. The final two chapters of the books were written at the height of the
Rushdie affair in the late 1980s and address angry responses to religious intolerance in the name of liberalism.
1838:, meaning that it is not as âtolerantâ and âneutralâ as it is widely considered to be. On this, Asad writes âA secular state does not guarantee toleration; it puts into play different structures of ambition and fear. The law never seeks to eliminate violence since its object is always to regulate violence.â
1896:
Suicide bombing represents the epitome of sudden disorder, creating a shocking, very public upsetting of public life. It is a direct violation of the notion of civilian innocence - which, as Asad points out, also happens as a result of U.S. state violence but is âsoftenedâ through patriotic rhetoric.
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Suicide bombing is an act of murder that removes the perpetrator beyond the reach of justice. Modern, liberal society places a strong emphasis on bringing criminals to justice, which is not an option in cases of suicide attacks. Crime and punishment become impossible to separate, meaning there is no
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Asad defines tradition as a set of prescriptive discourses, taught and transmitted, that draw their legitimacy, power and meaning from history. They thereby found social cohesion through shared practices articulating the past, present and future of the group i.e
Muslims. Asadâs discursive tradition,
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Asadâs intervention on Islam is nothing less than a critique of established anthropology as an ethnocentric, irreflexive and in that still much colonial discipline, which paradigm and methods are to be challenged and revised in order for it to properly engage with human forms existing outside of its
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In creating its characteristic division between secular public space and religious private space, European secularism sought to shuffle ritual and discipline into the private realm. In doing so, however, it loses touch with the ways in which embodied practices of conduct help to constitute culture,
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misunderstands Asad when he talks of an orthodox Islam as based on the Quâran and
Hadiths. He nonetheless considers that such a confusion reveals the limits of Asadâs proposition, which does not explain the articulation between local and global orthodoxies. Anjum thus argues for an enriching of the
1904:
Asad describes in this book the way that modern society is held together by a series of tensions, such as the tension between individual self-determination and collective obedience to the law, between reverence for human life and its justified ending, and between the promise of immortality through
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is the question of what anthropology can contribute to the clarification of questions about secularism. Asad does not determine a clear answer to this question, but encourages exploring secularism âthrough its shadowsâ and advises that anthropology of secularism should start asking how âdifferent
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The constitution of modern Europe, as a continent and a secular civilization, makes it incumbent to treat
Muslims in its midst on the one hand as abstract citizens and on the other as a distinctive minority to be either tolerated (the liberal orientation) or restricted (the national orientation),
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Asadâs hope in writing this book is not to defend suicide bombing, but instead to go beyond some of the commonly held positions surrounding it. In particular, he is critical of the denunciation of religious violence as the very opposite of legitimate, "justified" political violence that the U.S.
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European, modern, secular constitutions of Islam, in cumulative effect, converge upon a series of simple contrasts between themselves and
Islamic practices. These terms of contrast falsify the deep grammar of European secularism and contribute to the culture wars that some bearers of these very
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and secular morality position these as archaic âuncivilizedâ conditions. Asad then addresses aspects of âasymmetryâ between western and non-western histories, the largest of these being the fact that
Western history is considered the ânormâ in that non-Westerners feel the need to study Western
1914:
engages in. His goal is to communicate that if there is no such thing as "justified terrorism", there is no such thing as "justified war" and therefore to turn the readers' attention to a critical examination of killing, of dying, and of letting live and letting die in modern global politics.
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Asadâs work generally involves taking an anthropological approach to political history and analysis, specifically with regard to colonial history and religion. Asad identifies himself as an anthropologist but also states that he is critical of allowing disciplines to be defined by particular
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background. His father considered Islam to be primarily an intellectual idea, while his mother considered it an âembodied, unreflective way of living.â Asadâs own interest in religion was based in an attempt to engage with theoretical explorations and to make sense of political and personal
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political community and the inexorability of death and decay in individual life. These tensions allow the state to act as sovereign representative, guardian, and nurturer of the social body, but this starts to collapse when the state fails to protect the social body from a suicide attack.
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A suicide bombing forces witnesses to confront death and the thought that âthe meaning of life is only death and that death itself has no meaning.â When there is nothing to understand about death, no way to redeem it through a comforting story, the death feels particularly tragic and
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Secularism is not merely the division between public and private realms that allows religious diversity to flourish in the latter. It can itself be a carrier of harsh exclusions. And it secretes a new definition of "religion" that conceals some of its most problematic practices from
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Observing the multiplication of anthropological works on âIslamâ and âMuslimsâ in
Western anthropology at his time, Asad points at the simultaneous general incapacity to comprehend any of them. Most analyses, Asad notices, conclude on either the theoretical inexistence of
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When I switched my Saudi passport for a
Pakistani one it made me a member of the Commonwealth, and that gave me the freedom to move and work as I pleased... But eventually, I think it was when I came back from the Sudan, that I decided to get British
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in 2007. This book is intended to confront questions about political violence that are central to our modern society and to deconstruct western notions of
Islamic terrorism. The central question of the book is not to ask why someone would become a
1777:. What links them all together, according to Asad, is the assumption that Western history has the greatest importance in the modern world and that explorations of Western history should be the main concern of historians and anthropologists.
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of the West, exploring how
Western concepts and religious practices have shaped the way history is written. The book deals with a variety of historical topics ranging from medieval European rites to the sermons of contemporary Arab
1853:
is essentially secular or religious in nature. The final few chapters explore transformations in religious authority, law, and ethics in colonial Egypt in order to illuminate aspects of secularization not usually attended to.
1450:, who Asad has since cited in many of his works. While attending the University of Edinburgh, he met Tanya Baker, a fellow anthropologist. The two married in 1960, and later both completed their doctorate research at Oxford.
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in Lahore. Asad moved to the United Kingdom when he was 18 to attend university and studied architecture for two years before discovering anthropology, about which he has said âit was fun, but I was not terribly suited.â
1687:, this implies the adoption of an internal perspective, âas Muslims doâ, that is, âfrom the concept of a discursive tradition that includes and relates itself to the founding texts of the Qur'an and the Hadith.â
1630:
He is often critical of progress narratives, believing that âthe assumption of social development following a linear path should be problematized.â Another main facet of his work is his public criticism of
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and Charles Hirschkind. This diverse intellectual network has shaped Asad's unique approach to studying society, culture, and power dynamics, leaving a lasting impact on the field of social sciences.
1418:. His parents divorced shortly before his father's third marriage. Talal was raised in Pakistan, and attended a Christian-run missionary boarding school. He is an alumnus of the
1603:. Asad has said that he wasnât all that interested in this project and that he did it as a favor to a friend. In 2007 Asad was part of a symposium at the Townsend Center at
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and what that would entail. This is done through first defining and deconstructing secularism and some of its various parts. Asadâs definition posits âsecularâ as an
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1469:. He recalls being struck by the bias and âtheoretical povertyâ of Orientalist writing, the assumptions taken for granted, and the questions that were not answered.
2672:
Talal Asad, âIntroduction: Thinking about Secularismâ in Formations of the Secular: Christianity, Islam, Modernity. 1-17. Stanford: Stanford University Press, 2003.
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The book begins by sketching the emergence of religion as a modern historical object in the first two chapters. Following this, Asad discusses two elements of
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in his twenties, and Munira Hussein Al Shammari, a Saudi Arabian Muslim. Asad was born in Saudi Arabia but when he was eight months old his family moved to
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The gravitational field of Asadâs influence has emanated far from his home discipline and reshaped the landscape of other humanistic disciplines around him.
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Asadâs discursive tradition concept has been fundamental for a number of later Islam scholars, although diversely interpreted and prolonged, as noted by
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A discussion of Asad's concepts - "Talal Asad argues that, in tradition, religion is embodied in practices geared to producing particular virtues.":
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experiences. He is particularly interested in conceptions of religion as an embodied practice and the role that discipline plays in this practice.
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Asad offers several suggestions or potential explanations as to why there is a particular sense of horror when confronted with suicide bombing:
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UÄurlu, Ali M., 2017. âIs There a Secular Tradition? On Treason, Government, and Truth.â (Thesis) City University of New York Academic Works.
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Throughout his long and prolific career, Asad has been greatly influenced by a broad spectrum of scholars, including notable figures such as
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1635:. He has expressed frustration with Orientalist assumptions, particularly about religion, which he has said comes from his multicultural
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Schielke, Samuli (2022). "Second Thoughts About the Anthropology of Islam, or How to Make Sense of Grand Schemes in Everyday Life".
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Asadâs writing portfolio is extensive, and he has been involved in a variety of projects throughout his career. His books include
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sensibilities, attitudes, assumptions, and behaviors come together to either support or undermine the doctrine of secularism?â
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that are no longer generally accepted by modern religion, those being the productive role of physical pain and the virtue of
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in Egypt, Asad wrote an essay, "Thinking About Tradition, Religion, and Politics in Egypt Today", in which he engages with
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1822:. The intention of this definition is to urge the reader to understand secular and secularism as more than the absence of
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Jakobsen, Jonas (2015). "8 Contextualising Religious Pain: Saba Mahmood, Axel Honneth, and the Danish Cartoons.".
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Lukens-Bull, Ronald A. (2015). "Between Text and Practice: Considerations in the Anthropological Study of Islam".
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Eilts, John (2006). "Talal Asad". Stanford Presidential Lectures in the Humanities and Arts. Retrieved 7 May 2020.
1381:. His work has had a significant influence beyond his home discipline of anthropology. As Donovan Schaefer writes:
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3133:
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Asad, Talal; Boyarin, Jonathan; Agrama, Hussein Ali; Schaefer, Donovan O.; Abeysekara, Ananda (September 2020).
1599:. In 1983, he was a co-editor on The Sociology of Developing Societies: The Middle East with economic historian
1791:. While he is not arguing for these practices, he is encouraging readers to think critically about how and why
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throughout his studies. In the late 1960s, he formed a reading group that focused on material written in the
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1377:, and notions of power, law and discipline. He is also known for his writing calling for an anthropology of
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After his doctoral studies, Asad completed fieldwork in Northern Sudan on the political structures of the
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1365:(born 1932) is a Saudi-born cultural anthropologist who is currently Distinguished Professor Emeritus of
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Chaghatai, M. Ikram. "Muhammad Asad â the first citizen of Pakistan". Iqbal Academy Pakistan.
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Article exploring "the secular" as conceptualized by both Talal Asad, and the political theorist
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cultural cradle. He there specifically challenges two of the main anthropologists of religion,
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Asad's analysis of his development as an anthropologist through the lens of his life history:
1446:, which he completed in 1968. Asadâs mentor while at Oxford was notable social anthropologist
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1607:, at which he spoke on his paper âIs Critique Secular? Blasphemy, Injury, and Free Speech.â
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Anjum, Ovamir (2007). "Islam as a Discursive Tradition: Talal Asad and His Interlocutors".
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2925:"Modernizing Middle Eastern Studies, Historicizing Religion, Particularizing Human Rights"
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1556:, before acquiring his current position of Distinguished Professor of Anthropology at the
8:
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1647:, Talal Asad introduces a concept which has since marked a turning point in the study of
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was published in 1993. The intention of this book is to critically examine the cultural
1532:, where he spent several years as a lecturer in social anthropology. He returned to the
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1997:
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1492:. He has also cited the invaluable influence of contemporaries and colleagues such as
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1989:
Anthropology and the Colonial Encounter. In Gerrit Huizer and Bruce Mannheim (eds.),
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885:
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235:
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32:
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1889:, but instead to think critically about why suicide bombing generates such horror.
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1373:. His prolific body of work mainly focuses on religiosity, Middle Eastern studies,
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Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam
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Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam
1935:
Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam
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1991:
The Politics of Anthropology From Colonialism and Sexism Toward a View from Below
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After giving a short genealogy of the concept of âthe secularâ, Asad discusses
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grants the Talal Asad Awards for the best graduate dissertations in sociology.
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Interrogating Post-Secularism: JĂŒrgen Habermas, Charles Taylor, and Talal Asad
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Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair
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2443:"De la religion aux traditions: Quelques rĂ©flexions sur l'Ćuvre de Talal Asad"
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while pursuing the decentering project engaged by decolonial thinkers such as
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1830:. Secularism, as theorized by Asad, is also deeply rooted in narratives of
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in 1970. Asad became increasingly interested in religiosity, power, and
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1457:, a nomadic group that formed under British colonial rule. He published
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Chaghatai, M. Ikram, ed. (2006). Muhammad Asad: Europe's Gift to Islam.
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Secular Translations. Nation-State, Modern Self, and Calculative Reason
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in 2003. The central idea of the book is creating anthropology of the
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2863:"Les territoires de Talal Asad : Pouvoir, sécularité, modernité"
2008:
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The Kababish Arabs: Power, Authority, and Consent in a Nomadic Tribe
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The Kababish Arabs: Power, Authority, and Consent in a Nomadic Tribe
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The Rise and Fall of Modern Empires. Volume II: Colonial Knowledges
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This violation is seen as particularly horrifying and unforgivable.
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2577:"Thinking About Tradition, Religion, and Politics in Egypt Today"
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Asad, Talal. 2003. âIntroduction: Thinking about Secularismâ in
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Asad received his undergraduate degree in anthropology from the
2907:(MA thesis). Pittsburgh, Pennsylvania: University of Pittsburgh
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Is There a Secular Tradition? On Treason, Government, and Truth
2229:(1). International Institute of Islamic Thought (IIIT): 67â70.
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moment and configuration, a theoretical approach he draws from
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2654:. Pages 1-24. Baltimore: Johns Hopkins University Press, 1993.
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Comparative Studies of South Asia, Africa and the Middle East
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1407:
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Asad, Talal (2009). "The Idea of an Anthropology of Islam".
1544:. He moved to the United States in 1989, and taught at the
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attempts to summarize Asad's theoretical contributions on
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2814:
Stanford Presidential Lectures in the Humanities and Arts
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Formations of the Secular: Christianity, Islam, Modernity
2627:
1941:
Formations of the Secular: Christianity, Islam, Modernity
1826:, but rather a mode of society that has its own forms of
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1048:
3084:"AsiaSource Interview with Talal Asad" by Nermeen Shaikh
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Is critique secular?: blasphemy, injury, and free speech
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Rafudeen, Auwais (2015). "Practices and Knowledges".
2759:-24. Baltimore: Johns Hopkins University Press.
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1402:, an Austrian diplomat and writer who converted from
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2382:"Talal Asad Award - For Best Graduate Dissertation"
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1595:, published in 2007 and written in response to the
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2018:Thinking about religion, belief, and politics. In
1558:Graduate Center of the City University of New York
1371:Graduate Center of the City University of New York
3068:CUNY Graduate Center Anthropology Faculty Website
2798:. Durham, North Carolina: Duke University Press.
3219:Saudi Arabian people of Ukrainian-Jewish descent
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2675:
2668:
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2662:
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1977:Tradition critique. AprĂšs la rencontre coloniale
1560:. Asad has also held visiting professorships at
2114:
2258:sfnm error: no target: CITEREFEl-Messiri1980 (
3214:Saudi Arabian emigrants to the United Kingdom
2657:
2280:"Talal Asad's Challenge to Religious Studies"
2029:Two European Images of Non-European Rule. In
1343:
339:Two ancient anthropomorphic figures from Peru
3169:Academic staff of the University of Khartoum
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2644:
2642:
2612:
2610:
2216:
2024:The Cambridge Companion to Religious Studies
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2547:
2448:Archives de sciences sociales des religions
2223:American Journal of Islamic Social Sciences
1818:category, whereas âsecularismâ refers to a
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2881:
2847:
2774:Asad, Talal (2007). "On Suicide Bombing".
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1350:
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31:
16:Anthropologist at the CUNY Graduate Center
3194:British people of Austrian-Jewish descent
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2940:
2770:-17. Stanford: Stanford University Press.
2725:
2639:
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2295:
2234:
3199:Pakistani emigrants to the United States
3149:St. Anthony's High School, Lahore alumni
3037:
2900:
2848:Konopinski, Natalie (13 November 2020).
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2793:
2633:
2469:
2362:Konopinski, Natalie (13 November 2020).
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2013:Anthropology in the Margins of the State
2007:Where Are the Margins of the State?. In
1845:, pain, and cruelty, how they relate to
858:Anthropological Perspectives on Religion
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2148:
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1581:Anthropology and the Colonial Encounter
3189:British emigrants to the United States
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2922:
2901:Mozumder, Mohammad Golam Nabi (2011).
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2616:
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1901:way to achieve closure for the attack.
3154:Alumni of the University of Edinburgh
2751:Asad, Talal. 1993. âIntroductionâ in
2714:American Journal of Islam and Society
2707:
2504:
2440:
1865:
1745:depending on the politics of the day.
1394:Talal Asad was born in April 1932 in
3129:20th-century British anthropologists
3012:Hirschkind, Charles (4 April 2011).
2773:
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2692:
2574:
2405:
2203:
2120:
1834:and progress that formed out of the
1645:The Idea of an Anthropology of Islam
1574:University of California at Berkeley
1430:in 1959. He continued to train as a
547:Spirits and on Vampires or Revenants
3209:Saudi Arabian emigrants to Pakistan
3164:Academics of the University of Hull
1707:discursive tradition approach with
1702:. He, for instance, considers that
1414:, where his father was part of the
13:
3159:Alumni of the University of Oxford
2958:
1605:University of California, Berkeley
1369:and Middle Eastern Studies at the
677:Archaeology of religion and ritual
14:
3235:
3061:
2812:Eilts, John. 2006. "Talal Asad".
2217:Ovamir Anjum (21 February 2018).
1683:. When it comes to understanding
1536:in the early 1970s to lecture at
1524:Asadâs first teaching job was at
1512:, as well as his former students
3179:Johns Hopkins University faculty
2923:Watson, Janell (November 2011).
2833:. Abingdon, England: Routledge.
2062:
2048:
1983:
1753:
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333:
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2541:
2498:
2473:Research in the Islamic Context
2463:
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2399:
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2304:
1917:
1749:definitions seek to ameliorate.
1643:In an essay published in 1986,
390:Evolutionary origin of religion
3204:Pakistani expatriates in Sudan
2886:. Cambridge University Press.
2831:Fifty Key Thinkers on Religion
2701:
2650:Talal Asad, âIntroductionâ in
2441:Fadil, Nadia (December 2017).
2271:
1880:that followed, Asad published
1546:New School for Social Research
545:Treatise on the Apparitions of
262:New School for Social Research
1:
3124:Saudi Arabian anthropologists
2794:Connolly, William E. (2005).
2739:(PhD). University of Oxford.
2103:
1627:or statistics, for example).
995:Traditional African religions
540:Coral Gardens and Their Magic
46:April 1932 (age 92)
3174:CUNY Graduate Center faculty
2861:Landry, Jean-Michel (2016).
2108:
2098:Charles Taylor (philosopher)
1389:
7:
3114:Anthropologists of religion
2710:"Interview with Talal Asad"
2617:UÄurlu, Ali (2 June 2017).
2550:Marburg Journal of Religion
2219:"Interview with Talal Asad"
2041:
1996:Comments on Conversion. In
1741:including European culture.
1711:analyses applied to Islam.
10:
3240:
3014:"Is there a secular body?"
2824:. Brill. pp. 169â192.
2278:Schaefer, Donovan (2020).
2011:and Deborah Poole (eds.),
1857:The concluding thought of
1597:September 11, 2001 attacks
146:E. E. Evans-Pritchard
89:Munira Hussein Al Shammari
3119:Pakistani anthropologists
3052:10.1163/15743012-02201007
3018:ABC Religion & Ethics
2869:(in French). p. 77.
2829:Kessler, Gary E. (2012).
2519:10.1215/1089201x-2007-041
2002:Conversion to Modernities
1859:Formations of the Secular
1808:Formations of the Secular
1801:Formations of the Secular
1591:, published in 2003, and
1589:Formations of the Secular
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1073:Armenian Apostolic Church
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291:
285:Formations of the Secular
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23:
2987:10.3167/arrs.2020.110102
2942:10.1215/00265667-1422589
2882:Mirsepassi, Ali (2010).
2778:. 15/16 (2/1): 123â130.
2776:The Arab Studies Journal
2562:10.17192/mjr.1999.4.3763
2297:10.3167/arrs.2020.110102
1922:
1550:Johns Hopkins University
965:Native American religion
620:Revitalization movements
475:Sacredâprofane dichotomy
327:Anthropology of religion
267:Johns Hopkins University
205:Anthropology of religion
61:Saudi Arabian (formerly)
3040:Religion & Theology
2822:Recognition and Freedom
2727:10.35632/ajis.v35i1.812
2482:10.4324/9781003244912-4
2420:10.5250/quiparle.17.2.1
2236:10.35632/ajis.v35i1.812
1766:Genealogies of Religion
1760:Genealogies of Religion
1585:Genealogies of Religion
1432:cultural anthropologist
1428:University of Edinburgh
1420:St. Anthony High School
879:The Journal of Religion
500:Theories about religion
115:University of Edinburgh
3184:The New School faculty
3134:Postcolonial theorists
3020:. ABC News (Australia)
2970:"Portrait: Talal Asad"
2816:. Accessed 7 May 2020.
2708:Anjum, Ovamir (2018).
1878:anti-Islamic sentiment
1836:European Enlightenment
1387:
925:Alaska Native religion
920:Afro-American religion
515:Veneration of the dead
252:University of Khartoum
2386:Ibn Haldun University
1612:Ibn Haldun University
1587:, published in 1993,
1583:, published in 1973,
1548:in New York City and
1383:
1326:cultural anthropology
945:Chinese folk religion
837:Anthony F. C. Wallace
832:Daniel Martin Varisco
757:E. E. Evans-Pritchard
659:of the Religious Life
210:cultural anthropology
2974:Religion and Society
2929:The Minnesota Review
2735:Asad, Talal (1968).
2575:Asad, Talal (2015).
2284:Religion and Society
2151:, pp. 203â204;
2083:William T. Cavanaugh
1874:September 11 attacks
1653:discursive tradition
1623:techniques (such as
1566:King Saud University
1562:Ain Shams University
1478:E.E. Evans-Pritchard
1448:E.E. Evans-Pritchard
1444:University of Oxford
1396:Medina, Saudi Arabia
980:Shamanism in Siberia
827:Edward Burnett Tylor
657:The Elementary Forms
425:Magic (supernatural)
375:Comparative religion
272:CUNY Graduate Center
215:postcolonial studies
120:University of Oxford
3074:Interview with Asad
3006:William E. Connolly
2139:, pp. 203â204.
1872:In response to the
1726:William E. Connolly
1714:Following the 2013
1526:Khartoum University
1486:Ludwig Wittgenstein
1436:Bachelor of Letters
1434:, receiving both a
1162:Hindu denominations
1103:Ethiopian Orthodoxy
872:The Hibbert Journal
782:Claude LĂ©vi-Strauss
767:Fustel de Coulanges
321:Part of a series on
224:School or tradition
174:Ludwig Wittgenstein
169:Friedrich Nietzsche
101:Academic background
3139:Poststructuralists
3109:People from Medina
2476:. pp. 42â68.
2457:10.4000/assr.29722
2088:Alasdair MacIntyre
1998:Peter van der Veer
1947:On Suicide Bombing
1882:On Suicide Bombing
1867:On Suicide Bombing
1828:cultural mediation
1820:political doctrine
1593:On Suicide Bombing
1506:Alasdair MacIntyre
1398:. His parents are
1216:Non-denominational
1128:Oriental Orthodoxy
682:Poles in mythology
415:Laying on of hands
257:University of Hull
37:Talal Asad in 2013
3144:Terrorism studies
2854:Anthropology News
2840:978-0-203-80747-7
2636:, pp. 75â76.
2531:Project MUSE
2491:978-1-00-324491-2
2368:Anthropology News
1416:Pakistan Movement
1360:
1359:
1148:Russian Orthodoxy
1098:Eastern Orthodoxy
747:Arnold van Gennep
666:Purity and Danger
316:
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236:poststructuralism
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1876:and the rise in
1610:Since 2023, the
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1482:R.G. Collingwood
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1093:Coptic Orthodoxy
807:Marshall Sahlins
649:Related articles
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2070:Religion portal
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1669:Clifford Geertz
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1538:Hull University
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1490:Michel Foucault
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1375:postcolonialism
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1088:Catholic Church
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772:Clifford Geertz
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1743:
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1731:
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1721:
1720:Hannah Arendt
1717:
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1618:Contributions
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1510:Judith Butler
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1138:Protestantism
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159:Muhammad Asad
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34:
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19:
3043:
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3022:. Retrieved
3017:
2977:
2973:
2932:
2928:
2909:. Retrieved
2903:
2883:
2866:
2853:
2850:"Tanya Asad"
2830:
2821:
2813:
2795:
2775:
2767:
2763:
2756:
2752:
2737:The Kababish
2736:
2720:(1): 55â90.
2717:
2713:
2651:
2629:
2619:
2584:
2580:
2570:
2553:
2549:
2543:
2510:
2506:
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2472:
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2446:
2436:
2411:
2407:
2401:
2389:. Retrieved
2385:
2376:
2367:
2364:"Tanya Asad"
2357:
2315:
2306:
2290:(1): 20â23.
2287:
2283:
2273:
2256:, p. ii
2249:
2240:
2226:
2222:
2200:, p. 7.
2193:
2188:, p. 5.
2177:
2149:Kessler 2012
2144:
2137:Kessler 2012
2128:
2116:
2093:Saba Mahmood
2034:
2023:
2012:
2001:
1990:
1976:
1970:
1965:Saba Mahmood
1952:
1946:
1940:
1934:
1928:
1918:Publications
1912:
1891:
1881:
1871:
1866:
1858:
1856:
1840:
1807:
1805:
1800:
1785:Christianity
1779:
1765:
1764:
1759:
1732:as follows:
1724:
1713:
1709:world-system
1700:Ovamir Anjum
1697:
1689:
1665:
1657:
1644:
1642:
1629:
1621:
1609:
1592:
1588:
1584:
1580:
1578:
1523:
1514:Saba Mahmood
1494:John Milbank
1471:
1458:
1452:
1425:
1393:
1384:
1367:Anthropology
1362:
1361:
1255:Conservative
1123:Nestorianism
1056:Christianity
884:
877:
870:
863:
856:
802:Saba Mahmood
777:Robin Horton
762:James Frazer
732:Mary Douglas
721:
664:
655:
552:Neo-Paganism
528:Case studies
495:Superstition
490:Soul dualism
400:Great Spirit
299:Saba Mahmood
284:
245:Institutions
192:Anthropology
137: (1968)
135:The Kababish
134:
18:
3099:1932 births
3024:6 September
2980:(1): 1â29.
2702:Works cited
2414:(2): 1â30.
2391:24 December
2350:Watson 2011
2266:Watson 2011
2242:Nationality
2186:UÄurlu 2017
2170:Landry 2016
1957:Wendy Brown
1909:horrifying.
1851:nationalism
1824:religiosity
1775:theologians
1716:coup dâĂ©tat
1704:Lukens-Bull
1693:Edward Said
1633:Orientalism
1625:ethnography
1502:Edward Said
1467:Middle East
1463:Orientalism
1182:Vaishnavism
1113:Lutheranism
1068:Anglicanism
752:René Girard
631:Ghost Dance
510:Transtheism
480:Sacred site
440:Nympholepsy
58:Citizenship
3093:Categories
2911:1 November
2104:References
2031:Saul Dubow
1847:embodiment
1730:secularism
1601:Roger Owen
1564:in Cairo,
1379:secularism
1363:Talal Asad
1304:ĆvetÄmbara
940:Böö mörgöl
722:Talal Asad
626:Cargo cult
455:Polytheism
450:Pilgrimage
435:Monotheism
420:Liminality
410:Initiation
405:Henotheism
380:Divination
370:Communitas
292:Influenced
188:Discipline
152:Influences
107:Alma mater
73:Tanya Asad
25:Talal Asad
2996:242541220
2951:153512468
2875:0439-4216
2796:Pluralism
2693:Asad 2007
2623:(Thesis).
2601:146188908
2527:144048768
2408:Qui Parle
2121:Asad 1968
2109:Footnotes
2009:Veena Das
1967:) (2013).
1832:modernity
1816:epistemic
1793:modernism
1554:Baltimore
1474:Karl Marx
1442:from the
1390:Biography
1299:Digambara
1241:YazdĂąnism
1221:Quranists
1201:Ahmadiyya
1187:Ayyavazhi
1118:Methodism
1083:Calvinism
1063:Adventism
1044:Vajrayana
1029:Theravada
1019:Pure Land
901:Religions
574:Bobohizan
485:Shamanism
395:Fetishism
355:Afterlife
63:Pakistani
2784:27934028
2745:46544933
2428:20685738
2042:See also
1782:medieval
1770:hegemony
1681:Foucault
1455:Kababish
1280:Orthodox
1270:Haymanot
1211:Mahdavia
1177:Smartism
1172:Shaktism
1167:Shaivism
1155:Hinduism
1078:Baptists
1014:Nichiren
1009:Mahayana
1002:Buddhism
990:Tengrism
865:Folklore
850:Journals
609:Slametan
569:Babaylan
564:Angakkuq
3079:YouTube
2867:L'Homme
2037:(2013).
2033:(ed.),
2026:(2011).
2022:(ed.),
2015:(2007).
2004:(1996).
2000:(ed.),
1993:(1979).
1979:(2023).
1973:(2018).
1949:(2007).
1943:(2003).
1937:(1993).
1931:(1970).
1812:secular
1737:itself.
1404:Judaism
1311:Sikhism
1292:Jainism
1275:Karaite
1265:Hasidic
1248:Judaism
1143:Quakers
1039:Tibetan
1034:Tiantai
1024:Shingon
960:KejawĂšn
886:Oceania
360:Animism
78:Parents
65:British
2994:
2949:
2890:
2873:
2837:
2802:
2782:
2743:
2599:
2535:224569
2533:
2525:
2488:
2426:
1955:(with
1843:agency
1637:Muslim
1570:Riyadh
1520:Career
1508:, and
1488:, and
1322:Social
1285:Reform
1260:Haredi
1231:Sufism
985:Shinto
975:Shindo
970:Noaidi
950:Hanitu
909:Ethnic
604:Pawang
599:JhÄkri
558:Ritual
465:Ritual
445:Oracle
365:Augury
287:(2003)
130:Thesis
70:Spouse
50:Medina
2992:S2CID
2947:S2CID
2780:JSTOR
2597:S2CID
2556:(2).
2523:S2CID
2424:JSTOR
1923:Books
1685:Islam
1661:Islam
1649:Islam
1530:Sudan
1408:Islam
1236:Sunni
1206:Ibadi
1194:Islam
955:Hausa
930:Anito
589:Dukun
579:Bomoh
534:Magic
505:Totem
3026:2021
2933:2011
2913:2018
2888:ISBN
2871:ISSN
2835:ISBN
2800:ISBN
2741:OCLC
2486:ISBN
2393:2023
2260:help
1963:and
1671:and
1438:and
1324:and
1226:Shia
935:Atua
911:and
594:Miko
584:Bora
430:Mana
43:Born
3077:on
3048:doi
2982:doi
2937:doi
2722:doi
2589:doi
2558:doi
2515:doi
2478:doi
2453:doi
2416:doi
2292:doi
2231:doi
1568:in
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1528:in
1440:PhD
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2978:11
2976:.
2972:.
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2931:.
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2766:.
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2641:^
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