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of da"wa as part of its attempt to purge this ¤eld of currents not supportive of its mod-
                ernizing policies. Numerous governmental associations operate under the rubric of
                da"wa, including a college at al-Azhar University (Kulliyat al-da"wa), which was set up
                in 1977 to train khutaba#, as well as more than a dozen state-af¤liated institutes of da"wa
                (ma"ahud al-da"wa) aimed at nonspecialists (i.e., people who are not khutaba# by profes-
                sion but wish to study Islam in order to serve the community). These efforts, however,
                have failed to dislodge the popular perception that the activity of da"wa is incompatible
                with the directives and policies of the state. This judgment is evident in the contrasting
                appellations popularly used to distinguish preachers who categorically support govern-
                ment positions from those willing to question state policy: while the former are referred
                to by the more neutral designations khatib or imam, the latter are generally granted the
                more commendatory status of da"iya.
                   9. The most thorough and interesting anthropological work on Islamic sermons are
                those of Patrick Gaffney (1994) and Richard Antoun (1989).
                  10. For an extensive discussion of the use of cassette sermons within practices of
                ethical discipline, see Hirschkind 2001, 1999.




                      References

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                Eickelman, Dale. 1999. Communication and Control in the Middle East: Publication and
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                1.  1992. Mass Higher Education and the Religious Imagination in Contemporary
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                Gaffney, Patrick. 1994. The Prophet’s Pulpit: Islamic Preaching in Contemporary Egypt.
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                Hirschkind, Charles. 2001. The Ethics of Listening: Cassette-Sermon Audition in Con-
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                      50  Charles Hirschkind
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