285:. The text also falls short in portraying the diverse religious affiliations and expressions of Islamic identity among Gambian youth beyond the somewhat stereotypical 'ghetto boys' or Tablighis. Building on this critique, Caitlyn Bolton highlights the absence of a discursive approach that would facilitate exploration into key aspects essential for understanding the movement. Lingering questions persist regarding the Tablighis' conceptualization of the Islamic past, its distinctions from neighboring
217:—a decision causing both physical and moral discomfort. Despite eventual acceptance of her presence, the Tablighis maintained skepticism toward the project's objectives, expressing the hope that her immersion among them would lead to personal conversion. Emphasizing the insignificance of their own life stories, they prioritized the importance of their mission. The majority of informants attended Western rather than Qur'anic schools and possessed limited proficiency in Arabic.
269:. Adding a layer of nuance, the author, narrowly construing "discursive tradition" as exclusively tied to the sacred texts of Islam, fails to acknowledge the Tablighi Jama'at's integral role within a broader discursive tradition. The group's central practice, tabligh—encompassing teaching and missionizing—inherently carries a discursive nature, presenting guidance to believers on "correct" Islamic practices by invoking a conceptualization of the Islamic past.
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through teaching sessions and missionary activities. Chapter nine scrutinizes the
Tablighi movement's distinctiveness, emphasizing its use of English as the language of knowledge production and its 'emotionalist' appeal, addressing youth concerns about being good Muslims. The author navigates the paradoxes within the Tablighi movement, notably its shift to a youth-oriented phenomenon in The Gambia and its equal appeal to both genders.
29:
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its involvement in
Gambian literature, and Michelle C. Johnson describes it as a fascinating journey into Tablighi Jama'at. Riyaz Timol lauds its sensitive yet scholarly approach, recognizing its depth, texture, and substantial addition to understanding the appropriation of religious experience in a postcolonial, globalized context.
230:
boys.' The narratives clarify how
Tablighi identity, marked by distinctive clothing and conduct, stands in stark contrast to the more secular lifestyles adopted by some Gambian youth. Despite the patriarchal aspects of Tablighi ideology, the book examines how women negotiate space within the movement
320:
underscores its academic depth and broad applicability, recommended across disciplines. Aomar Boum acknowledges its departure from traditional assumptions about
African Islam, and Caitlyn Bolton finds value in its attention to lived spiritual lives and the questions it raises. David Perfect welcomes
260:
Caitlyn Bolton asserts that, in the contemporary anthropological discourse, the author embarks on a thorough examination, challenging the prevailing portrayal of Islam as a "discursive tradition." This theoretical framework conceptualizes Islam as a succession of discourses that shape the conduct of
225:
The initial three chapters lay the groundwork by scrutinizing Muslim identity in postcolonial Gambia and analyzing how the
Tablighi Jama'at, a global movement founded in colonial India in 1927, finds its place within this context. The movement, which traditionally targeted older men, attracts mainly
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Commencing research in the late 1990s in The Gambia, the author undertook a 12-month field study during the early to mid-2000s. Noted by Robert Launay for its intricate nature, the research is characterized by the author's candid acknowledgment of challenges faced, the complexities of the situation,
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It has received acclaim from scholars, with
Dorothea E. Schulz praising its dual achievement in examining the reasons behind the involvement of women and youth in a transnational Islamic movement and presenting a compelling analysis of its localization in The Gambia. Amir Syed commends the work for
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Robert Launay observed that the author crafted a detailed and provocative narrative in this book, interweaving individual experiences with broader characteristics of the movement. The narrative emphasizes the fundamental ambivalences faced by those aspiring to lead pious lives. The tension between
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The anti-intellectual stance of
Tablighi Jamaat, as highlighted by the author, resonates with Aomar Boum's acknowledgment of the ethnographic approach. This approach allows readers to perceive individual religious experiences as ambivalent trajectories full of contradictions. Boum emphasizes the
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in the
Gambian context. The book emphasizes the movement's resonance with urban youth aged 15 to 35 and its distinctive characteristics in The Gambia, including active women's participation in missionary activities. At its heart, the book thoroughly studies the repercussions of Islamic reform on
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in The Gambia. Riyaz Timol underscores the central objective of the book, which is to dissect the ways in which youth, Islam, and modernity intersect in the lives of young
Gambians seeking paths to piety. The contested arena where tribal and reformist strands of Islam vie for primacy becomes
191:, it is the first full-blown study of the Tablighi Jamaat movement in Africa. Drawing from 12 months of fieldwork in the early to mid-2000s, initiated in the late 1990s, Janson's narrative focuses on the experiences of five members, highlighting the nuanced interplay between
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and her role as a researcher. Notably, the
Tablighis displayed reluctance in engaging with the researcher due to her non-Muslim status and, from the perspective of Tablighi men, her unrelated status as a woman. To overcome this hesitancy, the author adopted the use of a
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urban youth in the Gambia, particularly those aged fifteen to thirty-five, since the 1990s. Chapters four to eight portray individual experiences within the Tablighi community, contrasting the lifestyles of Tablighi adherents like Bubacar with those who identify as '
240:
Tablighi Jamaat and Salafi ideologies is a central theme of this book. Ala Alhourani observes another theme—the politics and public performances of Muslim-ness—illustrating contestations with mainstream Muslims over the appropriate way of being a true pious Muslim.
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in 2013, the book investigates the intricacies of Tablighi members' lives, presenting insights into how the movement shapes established Islamic practices, authority structures, and gender roles. Shortlisted for the 2014 The Thinking Allowed Award for Ethnography by
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posing important questions, while Karin Kapadia applauds its writing, rich detail, and nuanced depiction of reformist Islamic behavior. Ala Alhourani highlights its role in scholarly debates on the emergent Muslim public, linking it to modern nation-building and
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present adherents by referring to conceptions of the Islamic past and future. The author contends that this perspective disproportionately values intellectual debate, inadvertently overlooking the Tablighis' anti-intellectual stance and their inclination towards
301:. Robert Launay's observation is that while the book provides detailed accounts of individual lives within the Tablighi Jama'at, the emphasis on specific experiences may pose a challenge in capturing the overarching collective nature of the movement.
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gender dynamics in The Gambia. Janson characterizes the Jama'at as a youth movement, analyzing how Tablighis redefine identity, social dynamics, and gender roles through practices like missionary tours and teaching/learning sessions.
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questions. This encompasses the intricate relationship between Western education and the Tablighi Jamaat, as well as variations in pedagogical approaches within the majlis and
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method's effectiveness in showcasing how Gambian Tablighi youth approach religion as a mechanism for negotiating shifting relations with the world around them.
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Amir Syed underscores an omission in the author's analysis, pointing out that while the book examines crucial topics, it lacks a thorough examination of
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On December 16, 2013, the Department of Cultural Anthropology at
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Islam, Youth, and Modernity in The Gambia: The Tablighi Jama'at
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Islam, Youth, and Modernity in The Gambia: The Tablighi Jama'at
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295:– the text exclusively referenced by Tablighis, alongside the
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Africa: Journal of the International African Institute
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1490:The Deoband School And The Demand For Pakistan
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178:. Authored by Marloes Janson and published by
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170:is an ethnographic account examining the
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147:The book was shortlisted for the 2014
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1079:The African Studies Centre Leiden
869:Alhourani, Ala (2 October 2014).
422:from the original on 1 March 2023
347:Bibliography of Deobandi Movement
1592:Cambridge University Press books
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1480:Islamic Revival in British India
189:British Sociological Association
157:British Sociological Association
1299:Muhammad Zakariyya al-Kandhlawi
822:Progress in Development Studies
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1572:Ethnography books about Islam
1369:List of Deobandi universities
779:Journal of Religion in Africa
491:Johnson, Michelle C. (2016).
335:African Studies Centre Leiden
887:10.1080/23323256.2014.993814
875:Anthropology Southern Africa
773:Schulz, Dorothea E. (2016).
1557:Works about Tablighi Jamaat
1449:Islamic Fiqh Academy, India
16:2013 book by Marloes Janson
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1533:Category:Deobandi movement
1444:Hefazat-e-Islam Bangladesh
180:Cambridge University Press
79:Cambridge University Press
1582:British ethnography books
1577:Ethnography of the Gambia
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1497:Index of related articles
1374:List of Deobandi madrasas
691:African Studies Quarterly
565:10.1007/s11562-014-0305-z
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1427:Associated organizations
1294:Muhammad Idris Kandhlawi
1284:Muhammad Ilyas Kandhlawi
1254:Khalil Ahmad Saharanpuri
1229:Muhammad Yaqub Nanautawi
1219:Muhammad Qasim Nanautavi
1204:Imdadullah Muhajir Makki
1192:Founders and key figures
835:10.1177/1464993417733581
681:Bolton, Caitlyn (2014).
447:Muslim World Book Review
333:, in collaboration with
1157:Ideology and influences
1007:Perfect, David (2015).
958:American Anthropologist
816:Kapadia, Karin (2018).
547:Launay, Robert (2015).
1587:English-language books
1567:2013 non-fiction books
1552:Works about Deobandism
1249:Mahmud Hasan Deobandi
1214:Ahmad Ali Saharanpuri
1209:Rahmatullah Kairanawi
441:Timol, Riyaz (2015).
1383:Centres (markaz) of
1334:Notable institutions
1289:Shabbir Ahmad Usmani
1279:Hussain Ahmed Madani
1274:Kifayatullah Dehlawi
1244:Muhammad Ali Mungeri
1234:Sayyid Muhammad Abid
1224:Rashid Ahmad Gangohi
1199:Mamluk Ali Nanautawi
952:Boum, Aomar (2015).
497:American Ethnologist
1562:Islam in the Gambia
1454:Jamiat Ulema-e-Hind
1359:Darul Uloom Karachi
1354:Darul Uloom Deoband
1269:Anwar Shah Kashmiri
1081:. 3 December 2013.
929:. 23 October 2015.
600:, pp. 557–558.
366:Syed, Amir (2015).
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1485:Revival from Below
1064:, pp. 28, 30.
553:Contemporary Islam
509:10.1111/amet.12275
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