Download Islam, Charity, and Activism: Middle-Class Networks and by Janine A. Clark PDF
By Janine A. Clark
During the heart East, Islamist charities and social welfare corporations play an enormous position in addressing the socioeconomic wishes of Muslim societies, independently of the country. via case experiences of Islamic scientific clinics in Egypt, the Islamic middle Charity Society in Jordan, and the Islah Women's Charitable Society in Yemen, Janine A. Clark examines the constitution and dynamics of average Islamic associations and their social and political impression. wondering the frequent assumption that such agencies basically serve the poorer sessions, Clark argues that those corporations in truth are run via and for the heart classification. instead of the vertical recruitment or mobilization of the bad that they can be presumed to advertise, Islamic social associations play a huge function in strengthening social networks that bind middle-class execs, volunteers, and consumers. Ties of unity that strengthen alongside those horizontal strains foster the improvement of latest social networks and the diffusion of recent rules.
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Extra info for Islam, Charity, and Activism: Middle-Class Networks and Social Welfare in Egypt, Jordan, and Yemen (Indiana Series in Middle East Studies)
Sample text
In the case of the Hague peace demonstrations, participants in the movement tended to be highly educated, left-leaning young professionals. This was not because highly educated individuals were more sensitive to political or economic developments, but because these individuals were more connected with the social networks engaged in recruitment. The authors found that people who were not reached by the peace movement were generally on the right side of the political spectrum. Social networks tended to remain on the left, thus not reaching the “right side” of the political spectrum.
Indeed, social movement theory is most helpful in illuminating the formation of solidarity and consensus that often occurs in ISIs and the middle-class networks that develop around the ISI activities and their mission. In these regards, the study of ISIs confirms (and is enlightened by) research on social movements globally. However, the case study of ISIs challenges the prevailing view within resource mobilization theory that these rewards and benefits play a strictly positive role. The very success of a social movement organization in providing these benefits can undermine a movement when the instrumental needs of the organization and/or movement override the goals of the social movement organization or become the goals in and of themselves.
This potential reconfiguration of social circles or clusters thus both breaks down and builds upon existing social networks to create new clusters or subgroups bound by an activist understanding of Islam and a commitment to da>wa activities. These women do not experience an epiphany in which they undergo a radical change and identify themselves as Islamists; rather, what were once perceived as simple acts of religiously inspired charity gradually become forms of activism, of da >wa. Gradually, and often unconsciously, an increasingly greater sphere of activism is perceived as part of religious practice.