This thesis examines Ismaʿili individuals’ "lived religion"through personal views on religious values combined with daily practices in German society.
Since a Eurocentric view on Islam often fails to recognize the complexities of Muslim communities while emphasizing the Muslim faith as incompatible with "modernity", the current study of the Ismaʿili branch serves as an example of Muslim practices that adapt and adjust its divine principles to a modern and secular society while maintain its unique religious identity. Important values of everyday life are observed in connection to Ulrich Beck’s and Anthony Gidden’s "reflexive modernity" theory as a process that encompasses old and new traditions while adapting ambiguous and pluralist forms of contemporary societies.
This thesis begins with a depiction of the historical background describing Ismaʿili religious principles in order to grasp a general understanding of this specific community. Chapter three discusses significant literature relating to the research topic, examining publications about the Ismaʿili discourse and the Aga Khan’s ideology. Furthermore the author investigates ethnographic research about Ismaʿili communities living in European and Canadian societies, as a form of comparative literature. Chapter four discusses theories of modernity, late modernity and post-modernity in relation to pluralism thoughts that are relevant in the study of "progressive Muslims" and "modern" Islamic approaches. Subsequently, chapter five illustrates the methodological considerations serving this study and theapproach of semi-structured life-history interviews as a narrative research design. The study concludes with the findings and analysis sections in chapter six and seven which focus on main values of the studied narratives and their perception of modernity in connection to the chosen theoretical framework.
Table of Content
1. Introduction
1.1 Research Purpose
1.2 Disposition
2. Historical Background
2.1 The Development of an Ismaʿili Belief System
2.2 Ismaʿili Principles
3. Literature Review
3.1 Ismaʿilis as a Whole
3.2 Ismaʿilis in European and Canadian Societies
4. Theoretical Framework
4.1 Anthropology of Lived Religion
4.2 A Theoretical Foundation: Modernity and late-Modernity
4.3 Response to Modernity
4.4 Pluralism
5. Methods
5.1 Design of the Study
5.2 Semi-structured Interviews
5.3 Validity
5.4 Choice and Implementation of Analysis of Data
5.5 Limitations and Biases
5.6 Ethical Considerations
6. Findings
6.1 Participants’ Profile
6.2 Education and Language
6.3 Professional Fulfilment
6.4 Volunteering and Solidarity Thought
6.5 Acceptance, Integration and Adaptability
6.6 Thoughts on Modernity
7. Analysis
7.1 Daily practices
7.2 Values of Caring and Adapting
7.3 Ismaʿili Identity and Belonging
7.4 “Being Modern”
8. Conclusion
9. Bibliography
10. Appendices
Research Objectives and Themes
This thesis examines the "lived religion" of Ismaʿili individuals in Germany, aiming to understand how they navigate their personal religious values alongside their daily lives in a modern, secular society. It seeks to challenge Eurocentric perceptions that view Islam as inherently incompatible with modernity by highlighting how this community adapts its principles while maintaining a unique identity.
- Analysis of personal religious experiences vs. institutional doctrine.
- Application of "reflexive modernity" to Muslim community life.
- The role of education, professional achievement, and volunteering in identity formation.
- Integration, adaptability, and the negotiation of cultural boundaries in Germany.
Excerpt from the Book
1. Introduction
When I entered the secluded Jamaʿat Khana I heard some prayers coming from the room far left while I could smell incense sticks. The hallway was very simple in style with a large mirror, a wardrobe for jackets and shoes, and a small pin board. On it was a list of contacts of the Ismaʿili administrative committee for Germany and Austria, a calendar noting important Ismaʿili holidays and a poster about an international training programme by the Institute of Ismaʿili Studies (IIS).
Beside that was a small letter by the National Council “expressing condolence to the people of France”; reminding the community to focus on greater safety in their daily lives. In troubled times, the Jamaʿat offers prayers for peace and safety for its community, but also for those “among we live”. I perceived this letter to be very moving as it showed a concern about the peace and safety for all humans regardless of religious faith. Next to the pin board was a small room with children books about Islam and boxes scattered around. “Here we teach children about Islamic and Ismaʿili history” as Noor tells me later. On the opposite side was a room with a sofa and more books about Islam and Ismaʿilism.
I sat down in the big kitchen to the right where I could hear the prayers through the door. The whole Jamaʿat was designed in a modest way and also the kitchen was decorated very simple with some dry plants and a long table with an old-fashioned tablecloth. On the wall was a picture of the Ismaʿili Imam, Prince Shah Karim Al Hussaini aka Aga Khan IV. The unique group of Shiʿa Muslims follows to a large extent the advices of the Aga Khan IV, as a religious authority, with a personal wealth of around $1 billion that is mostly funded by the tithes paid by his religious followers (Zachary 2007). While I absorbed the calming atmosphere that the Jamaʿat radiated, the prayer finished and about five people came outside the big prayers room furnished with a carpet and several chairs. Compared to many mosques I had visited before, the Jamaʿat seemed rather like a community centre than a religious institution since there were no religious symbols visible.
Summary of Chapters
1. Introduction: Outlines the research purpose, focusing on the lived religion of Ismaʿili individuals in Germany and setting the theoretical scope.
2. Historical Background: Provides an overview of Ismaʿili history, the development of their belief system, and the significance of the Imamate.
3. Literature Review: Examines existing academic discourse on Ismaʿili history, their transnational organization, and ethnographic studies in European and Canadian contexts.
4. Theoretical Framework: Discusses the anthropology of lived religion, reflexive modernity (Beck/Giddens), and pluralism as lenses for the study.
5. Methods: Details the use of a narrative research design, snowball sampling, and semi-structured life-history interviews.
6. Findings: Presents the empirical data gathered from participant profiles and recurring thematic areas of their lives.
7. Analysis: Synthesizes the interview findings with the theoretical framework, exploring daily practices, identity, and perceptions of modernity.
8. Conclusion: Summarizes how Ismaʿili individuals effectively integrate religious tradition with secular modernity and suggests avenues for future research.
Keywords
Ismaʿilism, Aga Khan, Islam in Germany, Modernity, Pluralism, Lived Religion, Reflexive Modernity, Integration, Identity Construction, Ismaʿili Community, Secularism, Muslim Minority, Transnationalism, Migration, Social Engagement
Frequently Asked Questions
What is the central focus of this thesis?
The research explores the "lived religion" of Ismaʿili individuals living in Germany, focusing on how they personally balance their religious faith with modern, secular lifestyles.
What are the primary themes discussed in the work?
Key themes include the importance of education and language, professional achievement, volunteering/solidarity, and the practicalities of integrating religious identity into a German environment.
What is the main research question?
The thesis asks how Ismaʿili individuals successfully combine the traditions of multicultural societies with their divine principles to create a personal way of life.
What research methodology was employed?
The author utilized a qualitative narrative research design, conducting semi-structured life-history interviews with six individuals to gather rich, personal insights.
What does the main body of the work address?
It provides historical context, a review of relevant literature, a theoretical framework based on reflexive modernity, and an empirical analysis of participant narratives.
Which keywords best characterize this research?
Important keywords include Ismaʿilism, Modernity, Pluralism, Lived Religion, Integration, and Identity Construction.
How do Ismaʿilis in Germany view the concept of "modernity"?
Participants generally perceive themselves as fully integrated and modern, viewing their faith as a flexible choice that adapts to their surroundings rather than a static or incompatible dogma.
What role does the Imam play according to the participants?
The Imam is seen as a central, authoritative figure who provides guidance on education, pluralism, and adapting to modern times, though some participants maintain a critical and independent stance regarding his role.
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- Linda Hewitt (Autor:in), 2016, "Isamilis do not look Muslim". The Ismaʿili Community and Constructions of Islam and Modernity in Germany, München, GRIN Verlag, https://www.grin.com/document/513927
