In 1932 the Al Saud family incorporated the kingdom of Hijaz, once the cultural hub of the Arabian world, into the kingdom of Saudi Arabia. The urban, cosmopolitan Hijazis were absorbed into a new state whose codes of behavior and rules were determined by the Najdis, an ascetic desert people, from whom the Al Saud family came. But the Saudi rulers failed to fully integrate the Hijaz, which retains a distinctive identity to this day. Here May Yamani traces the fortunes of the distinctive and resilient culture of the Hijazis, from the golden age of Hashemite Mecca to Saudi domination to its current resurgence. The Hijazis today emphasise their regional heritage in religious ritual, food, dress, and language as a response to the ‘Najdification’ of everyday life. The Hijazi experience shows the vitality of cultural diversity in the face of political repression in the Arab world.

As the world grapples with issues of religious fanaticism, extremist politics, and rampant violence that seek justification in either “religious” or “secular” discourses, women who claim Islam as a vehicle for individual and social change are often either regarded as pious subjects who subscribe to an ideology that denies them many modern freedoms, or as feminist subjects who seek empowerment only through rejecting religion and adopting secularist discourses. Yet in actuality Muslim women whose activism is grounded in Islam draw equally on principles associated with secularism. Here Sherine Hafez focuses on women’s Islamic activism in Egypt to challenge these binary representations of religious versus secular subjectivities. Drawing on five years of ethnographic fieldwork within a women’s Islamic movement in Cairo, Hafez analyzes the ways in which women who participate in Islamic activism narrate their selfhood, articulate their desires, and embody discourses in which the boundaries are blurred between the religious and the secular.