Building a House in Heaven: Pious Neoliberalism and Islamic Charity in Egypt

Notes

Introduction 1. Khaled, “LM 1 Life Makers, Episode 1: Introduction, Part 1.” 2. “Amr Khalid Tops Forbes.” 3. “Mujaddidun.” 4. For a discussion of Khaled, see also Echchaibi, “Hyper-Islamism?” 199– 214, and Moll, “Islamic Televangelism.” 5. Warde, Islamic Finance. 6. Maurer, “Re-Formatting the Economy,” 54–66. 7. Tuğal, Passive Revolution, 267. 8. Larner,“Neo-Liberalism,”5–25.Whilethetermneoliberalismhasbeenused widely and at times imprecisely and with little nuance, geographers have always arguedthatneoliberalismisneither“monolithicinform,noruniversalineffect.”See Peck and Tickell, “Neoliberalizing Space,” 380. Context-specific, empirical studies ofneoliberalismcanavoidthesemistakes,illuminatingthemessiness,particularities, and multiplicities of neoliberalism. See Larner, “Neo-Liberalism, Policy, Ideology ,” 5–25; Larner, “Neoliberalism?” 509–12; Peck et al., “Postneoliberalism and Its Malcontents,” 94–116; Peck, Workfare States; Peck, “Neoliberalizing States.” 9. Peck, Workfare States; Peck, “Neoliberalizing States”; Peck and Tickell, “Neoliberalizing Space,” 380. 10. SeeBrenneretal.,“VariegatedNeoliberalization,”182–222;Mitchell,“Neoliberal Governmentality,” 389–407; Sharma, “Crossbreeding Institutions,” 60– 95; Gupta and Ferguson, “Spatializing States,” 981–1002. 11. Examples of texts that apply a governmentality perspective to the project of development include Li, The Will to Improve; Gidwani, Capital, Interrupted; Dunn, Privatizing Poland; Ong, Neoliberalism as Exception; Tsing, Friction; Ferguson , Global Shadows; Mitchell, Rule of Experts; Sharma, Logics of Empowerment. 12. Dean, “Foucault, Government, and the Enfolding.” 13. For a discussion of how neoliberalism fits into existing NGO relations, see O’Reilly, “The Promise of Patronage,” 179–200. 14. The work of numerous scholars suggests an observable pattern of pious neoliberalism across religions. See Elisha, “Moral Ambitions of Grace,” 154– 89; Mian, “Prophets-for-Profits,” 2143–61; Beaumont and Dias, “Faith-Based Notes • 171 • Organisations,” 382–92; Hackworth, “Neoliberalism, Social Welfare,” 319–39; Bornstein, The Spirit of Development. 15. See Hackworth, Faith Based, for a discussion of the convergence of neoliberalism with neoconservatism and the U.S. Christian Right. 16. Gökariksel and Secor, “New Transnational Geographies,” 6–12; Karaman , “Neoliberalism with Islamic Characteristics”; Atasoy, Islam’s Marriage with Neoliberalism. 17. Adas, “The Making of Entrepreneurial,” 113–24. 18. On the merging of Islam and neoliberalism in Turkey, see also Tuğal, Passive Revolution, 306; Gökarıksel and Secor, “New Transnational Geographies,” 6– 12; Tepe, “Politics between Market and Islam,” 107–35; Turam, Between Islam and the State, 223. 19. Osella and Osella, “Muslim Entrepreneurs,” S202–21. 20. See Hefner, Civil Islam, 286; Rudnyckyj, Spiritual Economies; Rudnyckyj, “Spiritual Economies,” 104–41. 21. HefnerdiscussesthecompatibilityofIslamismanddemocracyas“civilIslam,” while Rudnyckyj contrasts “market Islam” as the compatibility of Islam and capitalism (Hefner, Civil Islam; Rudnyckyj, “Market Islam in Indonesia,” S183–201). 22. For example, during the Arab Spring of 2011, despite Tunisia being the actual impetus for many countries, political commentators pointed to Egypt as a measure of how the rest of the countries might proceed. 23. Moaddel, Islamic Modernism, Nationalism, and Fundamentalism, 403–31. 24. The phrase “technologies of rule” is from Rose, “Governing ‘Advanced’ Liberal Democracies,” 41. 25. Hamza, “The State, Foreign Aid and the Political Economy of Shelter in Egypt”, 77–96; Bibars, Victims and Heroines; Nassar and El Laithy, Proceedings of the Conference on Socioeconomic Policies. 26. Ismail, Political Life in Cairo. 27. Hart, “Geography and Development”; Geiger and Wolch, “A Shadow State?” 351–66; Cheshire and Lawrence, “Neoliberalism, Individualisation, and Community,” 435–45. 28. http://egypt.usaid.gov/en/aboutus/Pages/budgetinformation.aspx. I do not address internationally based or funded NGOs or Coptic associations, which have both been widely covered by other scholars. For information on Coptic organizations, see Labib, “Charity Versus Social Development”; for information on international Islamic organizations, see Benthall and Bellion-Jourdan, The Charitable Crescent. Coptic charities are among the strongest and well funded and are of great importance. Christians give in the form of ushur, or tithe, traditionally 10 percent of their wealth, and are also active in volunteer activities. Little differences have been found between Muslim and Christian attitudes toward giving. See El Daly, Philanthropy in Egypt. 172 NOTES TO INTRODUCTION 29. Escobar, Encountering Development; Pred and Watts, Reworking Modernity; Watts, “Development and Governmentality,” 6–34; Crush, Power of Development ; Mitchell, Rule of Experts; Ilcan and Lacey, Governing the Poor. 30. Lawson, Making Development Geography; Hart, “Geography and Development ,” 812–22; Gupta and Ferguson, “Spatializing States,” 981–1002; Wainwright, Decolonizing Development; Rankin, “Governing Development: Neoliberalism,” 18– 37; Li, The Will to Improve; Hoffman, “Autonomous Choices and Patriotic Professionalism ,”550–70;Watts,“DevelopmentandGovernmentality,”6–34;Comaroff and Comaroff, Millennial Capitalism. 31. Tyndale, Visions of Development; Dwyer, “Veiled Meanings,” 5; Hefferan et al., Bridging...