New Islamist Architecture and Urbanism claims that, in today’s world, a research agenda concerning the relation between Islam and space has to consider the role of Islamism rather than Islam in shaping – and in return being shaped by – the built environment. The book tackles this task through an analysis of the ongoing transformation of Turkey under the rule of the pro-Islamic Justice and Development Party. In this regard, it is a topical book: a rare description of a political regime's reshaping of urban and architectural forms whilst the process is alive. Defining Turkey’s transformation in the past two decades as a process of "new Islamist" nation-(re)building, the book investigates the role of the built environment in the making of an Islamist milieu. Drawing on political economy and cultural studies, it explores the prevailing primacy of nation and nationalism for new Islamism and the spatial negotiations between nation and Islam. It discusses the role of architecture in the deployment of history in the rewriting of nationhood and that of space in the expansion of Islamist social networks and cultural practices. Looking at examples of housing compounds, mosques, public spaces, and the new presidential residence, New Islamist Architecture and Urbanism scrutinizes the spatial making of new Islamism in Turkey through comparisons with relevant cases across the globe: urban renewal projects in Beirut and Amman, nativization of Soviet modernism in Baku and Astana, the presidential palaces of Ashgabat and Putrajaya, and the neo-Ottoman mosques built in diverse locations such as Tokyo and Washington DC.

This book sheds light on a particular facet of the link between politics and Islam through the analysis of the relationship between Islamism and the built environment. The relationship between Islam and politics has always been controversial, yet it has possibly never been as controversial as it is at the time of writing. This new edited volume sets out to explore the interactions between Islamisms and the built environment through issues such as: spatial negotiations between nation and Islam in the definition of national identity; everyday spaces and the making of Islamic milieus; the role of Islam in the making (and/or remaking) of state ideology via architecture and urban planning; the influence of globalization and transnational links on the spatial manifestations of Islam(ism); and transnational architectural exchanges through global Islam. It expands on these issues through case studies analysing the role of the built environment and the urban realm as major media in the making of Islamist politics. The case studies incorporate manifestations in Muslim-dominated countries, including those where Islam has been at the heart of state ideology (Pakistan and Brunei), those with influential grassroots Islamist networks (pre-revolutionary Iran and Indonesia), those that identify with Islam through global exchanges (United Arab Emirates, Kazakhstan and Turkey) and countries where Islam is an increasingly significant reference utilized by political actors (Algeria and Lebanon). This book will appeal to students and scholars of architecture, urban studies and cultural studies, as well as those interested in the social and political aspects of the built environment.

Since the dawn of the oil era, cities in Saudi Arabia have witnessed rapid growth and profound societal changes. As a response to foreign architectural solutions and the increasing popularity of Western lifestyles, a distinct style of architecture and urban planning has emerged. Characterised by an emphasis on privacy, expressed through high enclosures, gates, blinds, and tinted windows, ‘New Islamic Urbanism’ constitutes for some an important element of piety. For others, it enables alternative ways of life, indulgence in banned social practices, and the formation of both publics and counterpublics. Tracing the emergence of ‘New Islamic Urbanism’, this book sheds light on the changing conceptions of public and private space, in the twentieth and early twenty-first centuries, in the Saudi city of Jeddah. It challenges the widespread assumption that the public sphere is exclusively male in Muslim contexts such as Saudi Arabia, where women’s public visibility is limited by the veil and strict rules of gender segregation. Showing that the rigid segregation regime for which the country is known serves to constrain the movements of men and women alike, Stefan Maneval provides a nuanced account of the negotiation of public and private spaces in Saudi Arabia.

As oil-rich countries in the Middle East are increasingly associated with soaring skyscrapers and modern architecture, attention is being diverted away from the pervasive struggles of social housing in those same urban settings. Social Housing in the Middle East traces the history of social housing—both gleaming postmodern projects and bare-bones urban housing structures—in an effort to provide a wider understanding of marginalized spaces and their impact on identities, communities, and class. While architects may have envisioned utopian or futuristic experiments, these buildings were often constructed with the knowledge and skill sets of local workers, and the housing was in turn adapted to suit the modern needs of residents. This tension between local needs and national aspirations are linked to issues of global importance, including security, migration, and refugee resettlement. The essays collected here consider how culture, faith, and politics influenced the solutions offered by social housing; they provide an insightful look at how social housing has evolved since the 19th century and how it will need to adapt to suit the 21st.

This book offers a transnational history of Pakistan's development in the 1950s and 1960s, and the creation of the capital city Islamabad.

The essays in Islamic Ecumene address the ways in which Muslims from Morocco to Indonesia and from sub-Saharan Africa to the steppes of Uzbekistan are members of a broad cultural unit. Although the Muslim inhabitants of these lands speak dozens of languages, represent numerous ethnic groups, and practice diverse forms of Islam, they are united by shared practices and worldviews shaped by religious identity. To highlight these commonalities, the co-editors invited a team of scholars from a wide range of disciplines to examine Muslim societies in comparative and interconnected ways. The result is a book that showcases ethics, education, architecture, the arts, modernization, political resistance, marriage, divorce, and death rituals. Using the insights and methods of historians, anthropologists, literary critics, art historians, political scientists, and sociologists, Islamic Ecumene seeks to understand Islamic identity as a dynamic phenomenon that is reflected in the multivalent practices of the more than one billion people across the planet who identify as Muslims.

A collection of essays from both established and younger scholars from a variety of disciplines address the relationship between gender and projects of social transformation through architecture, design and urban planning.

The City is Ours accounts how urban politics mediated the rise of Kurdish nationhood and mobilization in Diyarbakır, Turkey. Muna Güvenç elucidates how urban and architectural forms are not merely the backdrop of the cityscape where political struggles unfold; they constitute the very essence of these conflicts. Güvenç posits that urban spaces offer "wiggle room", turning oppression into chances for dissent and resilience and offering opportunities for vulnerable minority groups to create sociopolitical blocs and mobilizations. Güvenç takes readers from municipal halls to the streets and illustrates how, in the early 2000s, pro-Kurdish parties harnessed urban planning to resist coercion and foster Kurdish mobilization in Turkey. Güvenç challenges readers to rethink urban neoliberalism, new forms of nationalisms and mobilizations, and the ways they shape cities and politics. The City is Ours is a profound awakening, an invitation to all architects and urban planners, urging them to rise above the confines of their blueprints and embrace the vast tapestry of the politics of space.

The Routledge Handbook of Global Islam and Consumer Culture is an outstanding inter- and transdisciplinary reference source to key topics, problems, and debates in this challenging research field. The study of Islam is enriched by investigating religion and, notably, Islamic normativity (fiqh) as a resource for product design, attitudes toward commodification, and appropriated patterns of behavior. Comprising 35 chapters (including an extended Introduction) by a team of international contributors from chairholders to advanced graduate students, the handbook is divided into seven parts: Guiding Frameworks of Understanding Historical Probes Urbanism and Consumption Body Manipulation, Vestiary Regimes, and Gender Mediated Religion and Culture Consumer Culture, Lifestyle, and Senses of the Self through Consumption Markets These sections examine vibrant debates around consumption, frugality, Islamic jurisprudence and fatwas in the world economy, capitalism, neoliberalism, trade relations, halalization, (labor) tourism and travel infrastructure, body modification, fashion, self-fashioning, lifestylization, Islamic kitsch, urban regeneration, heritage, Islamic finance, the internet, and Quran recitation versus music. Contributions present selected case studies from countries across the world, including China, Indonesia, Malaysia, Morocco, Nigeria, Qatar, Pakistan, and Turkey. The handbook is essential reading for students and researchers in Islamic studies, Near and Middle Eastern studies, religious studies, and cultural studies. The handbook will also be very useful for those in related fields, such as politics, area studies, sociology, anthropology, and history.

"Book Abstract: The sociology of the Middle East has been an expanding field of inquiry since the aftermath of WWII when phenomena as diverse as urbanization, internal and international migration, and peasant societies attracted the attention of scholars working on the region. The Middle East became central in key sociological debates on modernization theory and the critical responses. The Oxford Handbook of the Sociology of the Middle East connects this historical trajectory with the emergence of the sociology of Islam, inspired by Max Weber. It explores how within the global community, the Middle East has become a terrain of heightened concern within the post-Cold War context, where the promising rise of civic (and often religiously-inspired) sociopolitical movements in the 1980s and 1990s has been slowly overwhelmed by the affirmation of jihadist networks, authoritarian states, and complex supranational security apparatuses. This foundational volume starts by engaging in a critical examination of the field itself, starting with a historical sociology of the making of the idea itself of the Middle East and linking it with the legacy of colonialism and the evolving dynamics of global power. In repurposing the sociology of the Middle East within a growing interdisciplinary multifield, the Handbook develops the critical argument that the exploration of social dynamics in the Middle East cannot be disjoined from the analysis of culture and politics. By connecting the vexed state-society relations in the region with movements of transformation and the affirmation of rights and creativity in the public arenas, it provides a comprehensive perspective to investigate longstanding regional and new transregional and global dynamics and their impact on the life of people in the region. Keywords: sociology of the Middle East, sociology of Islam, Max Weber, historical sociology, Middle East and North Africa region, MENA"--