The Transnational Mosque
This catchy title, The Transnational Mosque, is timely and implies an analysis of global Islam and the multiplicities of mosque construction today. The premise promises to contribute to the scholarship on Islamic architecture, and yet there are some issues with the argument’s structure and even gre...
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International Institute of Islamic Thought
2016
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oai:doaj.org-article:ed9fa40ee1c742fdb918fd41f44e466f2021-12-02T19:41:33ZThe Transnational Mosque10.35632/ajis.v33i4.9422690-37332690-3741https://doaj.org/article/ed9fa40ee1c742fdb918fd41f44e466f2016-10-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/942https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 This catchy title, The Transnational Mosque, is timely and implies an analysis of global Islam and the multiplicities of mosque construction today. The premise promises to contribute to the scholarship on Islamic architecture, and yet there are some issues with the argument’s structure and even greater ones with the analytical depth with respect to architecture. The book’s structure highlights the attempt to separate itself and “builds upon” (p. 7) established texts on the subject of contemporary Islamic architecture. However, its relatively small format, dense with text, is populated sparely with uneven visual representation. The photographs vary in quality and vantage, and not all of the mosques discussed have images and architectural drawings – serious omissions in a field that is so visual, systematic comparative analysis requires analogous efforts with visual representation for the argument to sustain itself. The book contains an introduction; one chapter each on Turkey, Saudi Arabia, Iran, and the United Arab Emirates (UAE); and an epilogue that serves as a conclusion. But this four-fold argument, which focuses on the patron countries, is flawed because it inherently sets up a hierarchy of influence that situates equally the relatively minimal works of the UAE with the far-reaching impact of Turkey, Iran, and Saudi Arabia. It also ignores the “transnational” quality of those mosques not patronized by any of them. The introduction, “Agency of History: The Symbolic Potential for the Transnational Mosque,” begins with an italicized brief first-person narrative that describes Beirut’s Muhammad al-Amin Mosque followed by a long account of patronage and political climate. Rizvi promises an interdisciplinary approach with field work, architecture and photo documentation, interviews with architects and patrons in a “study [that] interrogates multiple agents and diverse agendas behind the construction of transnational mosques” (p. 5). She defines “trans” as “beyond and across time of history and spaces of nations,” but nevertheless frames the book in terms of nations ... Tammy GaberInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 33, Iss 4 (2016) |
| institution |
DOAJ |
| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
| spellingShingle |
Islam BP1-253 Tammy Gaber The Transnational Mosque |
| description |
This catchy title, The Transnational Mosque, is timely and implies an analysis
of global Islam and the multiplicities of mosque construction today. The premise
promises to contribute to the scholarship on Islamic architecture, and yet
there are some issues with the argument’s structure and even greater ones with
the analytical depth with respect to architecture.
The book’s structure highlights the attempt to separate itself and “builds
upon” (p. 7) established texts on the subject of contemporary Islamic architecture.
However, its relatively small format, dense with text, is populated
sparely with uneven visual representation. The photographs vary in quality
and vantage, and not all of the mosques discussed have images and architectural
drawings – serious omissions in a field that is so visual, systematic comparative
analysis requires analogous efforts with visual representation for the
argument to sustain itself. The book contains an introduction; one chapter
each on Turkey, Saudi Arabia, Iran, and the United Arab Emirates (UAE);
and an epilogue that serves as a conclusion. But this four-fold argument,
which focuses on the patron countries, is flawed because it inherently sets
up a hierarchy of influence that situates equally the relatively minimal works
of the UAE with the far-reaching impact of Turkey, Iran, and Saudi Arabia.
It also ignores the “transnational” quality of those mosques not patronized
by any of them.
The introduction, “Agency of History: The Symbolic Potential for the
Transnational Mosque,” begins with an italicized brief first-person narrative
that describes Beirut’s Muhammad al-Amin Mosque followed by a long account
of patronage and political climate. Rizvi promises an interdisciplinary
approach with field work, architecture and photo documentation, interviews
with architects and patrons in a “study [that] interrogates multiple agents and
diverse agendas behind the construction of transnational mosques” (p. 5). She
defines “trans” as “beyond and across time of history and spaces of nations,”
but nevertheless frames the book in terms of nations ...
|
| format |
article |
| author |
Tammy Gaber |
| author_facet |
Tammy Gaber |
| author_sort |
Tammy Gaber |
| title |
The Transnational Mosque |
| title_short |
The Transnational Mosque |
| title_full |
The Transnational Mosque |
| title_fullStr |
The Transnational Mosque |
| title_full_unstemmed |
The Transnational Mosque |
| title_sort |
transnational mosque |
| publisher |
International Institute of Islamic Thought |
| publishDate |
2016 |
| url |
https://doaj.org/article/ed9fa40ee1c742fdb918fd41f44e466f |
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