what are the assumption of hajj
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The Hajj, the pilgrimage that brings millions of Muslims to Mecca every year, has transformed significantly since the end of the 1980s. Mass transportation, the increase in world population, and the organization of tour groups have facilitated the journey to Mecca. In just half a century, the number of pilgrims has increased from 60,000 in 1946 to more than three million in 2017. To regulate this enormous flow, in 1989 Saudi Arabia imposed a strict regulation of the Hajj: in Muslim countries, a quota of 1 pilgrim per 1,000 inhabitants was imposed, while in non-Muslim countries there is no fixed quota.
Approximately 100,000 Europeans citizens now make the pilgrimage annually, a huge increase reflecting both immigration and conversion.
Fewer than 3,000 Muslims made the journey from France in 1986. The number has now more than doubled, from 10,000 in 2010 to 20,000 in 2012. The sociological profile of the pilgrims has also evolved, being increasingly young and French.
While often travelling with their parents, they are less and less familiar with their family’s country of origin. They share an individualistic approach to their religious practices and beliefs.
My research participates in two academic debates. The first of these is related to globalization and citizenship. Some consider that the intensification in migration has threatened the state, destabilized its territory and decreased national belongings. Yet, others have shown that the blurring of territorial state borders has led to the strengthening of a national frame and local identification.Following this second trend, I argue that the Hajj increases the pilgrims’ national belonging. By traveling with a group of national companions with no ethnic diversity, the pilgrim re-experiences a French sociability in Saudi Arabia. The concept of “transnational identity”reveals the diversity of spaces in which the changing identification emerges.
The second debate concerns the link between neoliberalism and religion. If there continues to be agreement that the former increases the latter, there is no consensus on its effects on believers. Contrary to the thesis arguing that the religious market strengthens a “Salafi norm”, this article shows that the Hajj market prevents the creation of a homogeneous group around the same ideological trend. Rather, this pilgrimage confirms that economic competition leads to religious diversity.
This paper is based on written and statistical sources as well as participant observation both in France and in Saudi Arabia between 2016 and 2018. In France, 60 interviews were conducted from August 2016 to August 2017, with a wide range of actors: pilgrims, directors of travel agencies (accredited and non-accredited), institutional actors (Ministry of the Interior, Tourism and Foreign Affairs, diplomatic personnel). In Saudi Arabia, I conducted two different fieldtrips: one based on participant observation during the Hajj season in August 2017 and another during Spring 2018 in Jeddah where I conducted interviews with Saudi actors implicated in the organization of the Hajj.
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