Heather J. Sharkey (born 1967) is an American historian of the Middle East and Africa, and of the modern Christian and Islamic worlds. Her books and articles have covered topics relating to nationalism, imperialism, colonialism, postcolonial studies, missionary movements, religious communities, and language politics, especially in Egypt and Sudan. She is currently Professor of Middle Eastern and Islamic Studies in the Department of Near Eastern Languages and Civilizations at the University of Pennsylvania in the United States. [1]
Heather J. Sharkey was born and raised in New Jersey. [2] She graduated from Peddie School, and then won a scholarship from the English-Speaking Union to attend Culford School in Bury St. Edmunds, England, for one year. [3] As an undergraduate, she attended Yale, where she received a bachelor's degree in Anthropology, summa cum laude and became a member of Phi Beta Kappa. She won a Marshall Scholarship from the British government and attended Durham University, where she earned an MPhil degree in Modern Middle East Studies. [4] She pursued her PhD in History at Princeton University, where she specialized in the study of modern Africa and modern Islamic thought. Her dissertation, supervised by Robert L. Tignor, received Honorable Mention for the Malcolm H. Kerr Dissertation Award in the humanities from the Middle East Studies Association (MESA). [5]
Before joining the faculty at the University of Pennsylvania in 2002, Sharkey taught at the University of Massachusetts, Amherst (1997–98); the Massachusetts Institute of Technology (MIT) (1998-2000); and Trinity College in Hartford, Connecticut (2000-2). She was a visiting professor (Professeur Invité) at the Institut d’études de l’Islam et des sociétés du monde musulman (IISMM) of the École des Hautes Études en Sciences Sociales (EHESS) in Paris (2012–13). [6]
Sharkey's first book, Living with Colonialism: Nationalism and Culture in the Anglo-Egyptian Sudan, appeared from the University of California Press in 2003, and received Honorable Mention for the Albert Hourani Book Award of the Middle East Studies Association (MESA). [7] [8] This book examines how nationalism emerged among a generation of Sudanese Muslim thinkers who worked by day for the British colonial regime, holding mundane jobs, and who gathered by night to compose Arabic poetry and to write essays that enabled them to imagine the Sudan as a land and nation. The book shows how everyday experiences of colonial rule gave rise to cultures of nationalism.
Sharkey's second book, American Evangelicals in Egypt: Missionary Encounters in an Age of Empire, appeared from Princeton University Press in 2008. [9] This book studies the history of the American Presbyterian missionaries who, from 1854 to 1967, operated the largest Protestant mission in Egypt, while operating schools, hospitals, and other institutions that appealed to Egyptians Christians and Muslims alike. Sharkey shows how these American missionaries influenced Egyptian society in far-reaching ways, even in the absence of conversions, and how experiences in Egypt reciprocally influenced the missionaries and the church that sent them, with consequences for American Protestant culture and U.S.-Egyptian relations more broadly.
Cambridge University Press published Sharkey's third book, A History of Muslims, Christians, and Jews in the Middle East, in 2017. [10] Written for Cambridge's Contemporary Middle East series, this book appeals to an audience of general educated readers as well as Middle East history specialists. This book shows how Islamic states – and especially the modern Ottoman state – managed religious diversity while devising specific policies towards Muslims, Christians, Jews and members of other religious groups. Sharkey closely studies Ottoman policies towards non-Muslims as dhimmis – protected people subordinate to Muslims in Islamic societies. She considers how these policies evolved or persisted amid social changes and reforms of the nineteenth century, some of which ostensibly tried to promote religious equality while advancing ideas about citizenship. Ultimately, she considers how religion “worked” as a framework for government and society, and how it shaped social attitudes and expectations in the years leading up to World War I – with consequences for the Middle East in the twentieth and early twenty-first centuries.
Sharkey has also published three volumes of essays. The first, co-edited with Mehmet Ali Doğan of Istanbul Technical University, is American Missionaries in the Modern Middle East: Foundational Encounters. This book appeared from the University of Utah Press in 2011. [11] The second, Cultural Conversions: Unexpected Consequences of Christian Missionary Encounters in the Middle East, Africa, and South Asia, appeared from Syracuse University Press in 2013. [12] Building on this work, Sharkey has written many articles on the history of Christian missions and world Christianity. [13] [14] With Jeffrey Edward Green, she published The Changing Terrain of Religious Freedom, which appeared from the University of Pennsylvania Press in 2021. [15] [16] [17]
With Elena Vezzadini (CNRS, Institut des mondes africaines [IMAF], Paris) and Iris Seri-Hersch (Université d’Aix-Marseille), she edited in 2015 a special issue of the Canadian Journal of African Studies , on the theme of “Rethinking Sudan Studies” after the 2011 secession of South Sudan. [18] Her own article in this collection traces the life and “afterlives” of a giraffe who went from Sudan to France in 1826 (and whose skeleton still stands on display in the Muséum d'Histoire naturelle de La Rochelle). This article contributes to the study of Franco-Sudanese relations and environmental history in the Nile Valley. [19]
Upon graduating from Yale, Sharkey became a Marshall Scholar to the United Kingdom, where she attended Durham University and earned an MPhil degree in Modern Middle Eastern Studies. She studied Arabic at the American University in Cairo, first, when she was an undergraduate at Yale, in the summer program of the Center for Arabic Study Abroad (CASA) and years later, when she was an assistant professor at Trinity College, in the CASA III summer program for faculty members. She has received research grants from the American-Scandinavian Foundation, the American Philosophical Society, and other organizations. She is a past recipient of a Fulbright-Hays Fellowship, Whiting Fellowship in the Humanities, Josephine De Kármán Fellowship, and Carnegie Scholars Fellowship. [20] She won the Charles Ludwig Distinguished Teaching Award from the College of Arts and Sciences of the University of Pennsylvania in 2011. [1]
Copts are a Christian ethnoreligious group indigenous to North Africa who have primarily inhabited the area of modern Egypt and Sudan since antiquity. Most ethnic Copts are Coptic Oriental Orthodox Christians. They are the largest Christian denomination in Egypt and the Middle East, as well as in Sudan and Libya. Copts have historically spoken the Coptic language, a direct descendant of the Demotic Egyptian that was spoken in late antiquity.
Asyūṭ Governorate is one of the many governorates of Egypt. It stretches across a section of the Nile River. The capital of the governorate is the city of Asyut.
The United Presbyterian Church of North America (UPCNA) was an American Presbyterian denomination that existed for one hundred years. It was formed on May 26, 1858 by the union of the Northern branch of the Associate Reformed Presbyterian Church with the Associate Presbyterian Church (Seceders) at a convention at the Old City Hall in Pittsburgh. On May 28, 1958, it merged with the Presbyterian Church in the United States of America (PCUSA) at a conference in Pittsburgh to form the United Presbyterian Church in the United States of America (UPCUSA).
The Nahda, also referred to as the Arab Awakening or Enlightenment, was a cultural movement that flourished in Arab-populated regions of the Ottoman Empire, notably in Egypt, Lebanon, Syria, and Tunisia, during the second half of the 19th century and the early 20th century.
The traditional beliefs and practices of African people are highly diverse, including various ethnic religions. Generally, these traditions are oral rather than scriptural and are passed down from one generation to another through folk tales, songs, and festivals, and include beliefs in spirits and higher and lower gods, sometimes including a supreme being, as well as the veneration of the dead, and use of magic and traditional African medicine. Most religions can be described as animistic with various polytheistic and pantheistic aspects. The role of humanity is generally seen as one of harmonizing nature with the supernatural.
Islam in Africa is the continent's second most widely professed faith behind Christianity. Africa was the first continent into which Islam spread from Southwest Asia, during the early 7th century CE. Almost one-third of the world's Muslim population resides in Africa. Muslims crossed current Djibouti and Somalia to seek refuge in present-day Eritrea and Ethiopia during the Hijrah to the Christian Kingdom of Aksum. Like the vast majority (90%) of Muslims in the world, most Muslims in Africa are also Sunni Muslims; the complexity of Islam in Africa is revealed in the various schools of thought, traditions, and voices in many African countries. Many African ethnicities, mostly in North, West and East Africa consider Islam their Traditional religion. The practice of Islam on the continent is not static and is constantly being reshaped by prevalent social, economic, and political conditions. Generally Islam in Africa often adapted to African cultural contexts and belief systems forming Africa's own orthodoxies.
Abdul Raheem Glailati was a renowned Sudanese poet, author and newspaper editor. He edited the newspaper Al-Ra'id between 1914 and 1917, when he was deported to Egypt after publishing an article describing the low standards of living of the Sudanese people.
Christianity in Africa first arrived in Egypt in approximately 50 AD. By the end of the 2nd century it had reached the region around Carthage. In the 4th century, the Aksumite empire in modern-day Ethiopia and Eritrea became one of the first regions in the world to adopt Christianity as its official religion. The Nubian kingdoms of Nobatia, Makuria and Alodia followed two centuries later. From the late fifth and early sixth century, the region included several Christian Berber kingdoms. Important Africans who influenced the early development of Christianity and shaped the doctrines of Christianity include Tertullian, Perpetua, Felicity, Clement of Alexandria, Origen of Alexandria, Cyprian, Athanasius and Augustine of Hippo.
There is a widespread view among practitioners of female genital mutilation (FGM) that it is a religious requirement, although prevalence rates often vary according to geography and ethnic group. There is an ongoing debate about the extent to which the practice's continuation is influenced by custom, social pressure, lack of health-care information, and the position of women in society. The procedures confer no health benefits and can lead to serious health problems.
Arab Muslims are adherents of Islam who identify linguistically, culturally, and genealogically as Arabs. Arab Muslims greatly outnumber other ethnoreligious groups in the Middle East and North Africa. Arab Muslims thus comprise the majority of the population of the Arab world.
The American Mission in Egypt is the name often given to the operations of the United Presbyterian Church of North America that began in Cairo in 1854. Americans journeyed to Egypt with the hope of converting Coptic Christians in Egypt to Protestantism.
Dr. Charles R. Watson was the first president of the American University in Cairo. His father was a member of the United Presbyterian Church Of North America African Mission. Watson grew up in Egypt and returned to the United States in 1889 to continue his education at Lawrenceville and then Princeton. He met his wife Maria Elizabeth Powell while attending Ohio State University. In 1912, Watson went on a mission with the United Presbyterian Board of Missions, with the primary goal of identifying the possibility of establishing a Christian university in Egypt. He returned from the mission with the strong belief that there should be another Western institution for higher learning in Egypt. The institution was finally launched in 1919 after enough funding and a suitable location could be guaranteed. He remained at the AUC until John Badeau succeeded him as president in 1945, although he was still heavily active in AUC activities until he died in 1948.
Racism in the Arab world covers an array of forms of intolerance against non-Arabs and the expat majority of the Arab states of the Persian Gulf coming from South Asian groups as well as Black, European, and Asian groups that are Muslim; non-Arab ethnic minorities such as Armenians, Africans, the Saqaliba, Southeast Asians, Jews, Kurds, and Coptic Christians, Assyrians, Persians, Turks, and other Turkic peoples, and South Asians living in Arab countries of the Middle East.
Christianity and colonialism are often closely associated with each other due to the service of Christianity, in its various sects, as the state religion of the historical European colonial powers, in which Christians likewise made up the majority. Through a variety of methods, Christian missionaries acted as the "religious arms" of the imperialist powers of Europe. According to Edward E. Andrews, Associate Professor of Providence College Christian missionaries were initially portrayed as "visible saints, exemplars of ideal piety in a sea of persistent savagery". However, by the time the colonial era drew to a close in the later half of the 20th century, missionaries were viewed as "ideological shock troops for colonial invasion whose zealotry blinded them", colonialism's "agent, scribe and moral alibi".
As-Salam College, formerly English Mission College, was an Episcopalian missionary school located in the province of Heliopolis in Cairo, Egypt.
Traditional African religions have faced persecution from Christians and Muslims. Adherents of these religions have been forcefully converted to Islam and Christianity, demonized and marginalized. The atrocities include killings, waging war, destroying of sacred places, and other atrocities.
Coptic nationalism refers to the nationalism of the Copts, an ethnic and religious minority that primarily inhabit the area of modern Egypt. Coptic nationalism does not have a claim for a own Coptic nation but asks for a equal position for Copts in Egypt. Most Copts live in the south of Egypt but the largest concentrations of Copts lives in Cairo and Alexandria. The Copts, like the rest of Egyptian, are the descends from the pharaonic inhabitants of Egypt. Most ethnic Copts belongs to the Coptic Orthodox Church. Copts number between 10-15 percent of the Egyptian population of 104 million
The Church Missionary Society in the Middle East and North Africa, operated through branch organisations, such as the Mediterranean Mission, with the mission extending to Palestine, Iran (Persia), Iraq, Egypt, Ethiopia (Abyssinia) and the Sudan. The missions were financed by the CMS with the local organisation of a mission usually being under the oversight of the Bishop of the Anglican diocese in which the CMS mission operated. The CMS made an important contribution to the Episcopal Church in Jerusalem and the Middle East.
Ahmad Zayni Dahlan (1816-1886) was the Grand Mufti of Mecca between 1871 and his death. He also held the position of Shaykh al-Islam in the Hejaz and Imam al-Haramayn. Theologically and juridically, he followed the Shafi'i school of thought.
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