The Hajj by Japanese Muslims in the Interwar Period: Japan's Pan-Asianism and Economic Interests in the Islamic World (original) (raw)

Japan’s Relations with Muslim Asia: Trans-Continental Normativity and Policy

and his team at LJC America in Salt Lake City, and Dr. Sonya Nieves from Broward College. Also, the Consulate General of Japan in Miami has also been instrumental in providing a network of connections. Furthermore, I would be remiss without extending my deep appreciation to the Mohsin and Fauzia Jaffer Center for Muslim World Studies, in the Green School of International and Public Affairs at FIU. The Jaffer Center provided financial assistance in several cases, including a research trip to Tokyo, but the Jaffer Center also facilitated a gathering of scholars eager to broaden dialogue on Islam and global affairs. Through the Jaffer Center, I was given ample opportunity to present this work and discuss it with scholars of Islam who provided insightful perspectives and showed a keen interest in the project. I am eager to see the developments at the Jaffer Center in coming years. v

The Hajj and Europe in the Age of Empire

2017

The present volume focuses on the political perceptions of the Hajj, its global religious appeal to Muslims, and the European struggle for influence and supremacy in the Muslim world in the age of pre-colonial and colonial empires.

The Hajj From West Africa From a Global Historical Perspective (19th and 20th Centuries)

African Diaspora, 2012

Over the last years, in average, 2,1 million people per year performed the hajj. These millions stand in contrast to the numbers visiting Mecca half a century ago. On average, until 1946 a rough 60,000 pilgrims visited Mecca annually, with at least half of these coming from the Arabian Peninsula. Today Saudi nationals make up about a quarter of all pilgrims. The explanations for the staggering thirtyfold increase in total pilgrims, and the even more spectacular growth of the number of foreign pilgrims in slightly more than half a century are quite simple. First of all, the increasing world population in general led to larger numbers of pilgrims. Second, the journey became safer and better organised during the 20th century. In those parts of the Muslim world where it was not already (the Ottoman Empire), the organisation of the hajj became a state affair, organised first by the colonial authorities, and by the postcolonial states afterwards. Third, despite growing disparities in the ...

The Politics of Pilgrimage: Reception of Hajj among South Asian Muslims

Imagining Asia(s): Networks, Actors, Sites, 2019

In the early twentieth century a growing trend among Bengali Muslims was to look beyond their immediate borders in an attempt to connect with Muslim societies in West Asia. Driven by ideas of Pan-Islamism the primary focus was on Turkey as the seat of the Islamic Caliphate. However Hejaz –being the land of Muslim pilgrimage, Hajj – was not left out altogether. Particularly with regard to the Ottoman-supported Sharif administration and its policies towards the Hajj pilgrims. To this was an added anticipation for a better pilgrimage environment if the family of Saud succeeded in overthrowing the existing ruling house. The paper would look into the multiple ways such events reflecting the political and religious environment in the Hejaz were being read and interpreted by Bengali Muslims. In doing so the community, though located at one far end of the Islamic world, could not isolate itself from the implications of such political turmoil around the holy ritual of Hajj. Changes in the political climate attracted much reaction from within the community. Muslim periodicals in Bengali played a leading role in carrying these news to the Muslim masses in Bengal. Two periodicals – Sultan and Ahl i-Hadith – will be taken into account in an attempt to locate trends of transregionalism among Muslims in twentieth century Bengal.