Dr. Guy Eyre

(Postdoc, Department of Political Economy, King’s College London/ UK)

Guy Eyre completed his PhD in Politics and International Studies at the School of Oriental and African Studies (SOAS), University of London. Guy also holds a BA in Philosophy from Bristol University, an MA in Near and Middle Eastern Studies from SOAS, and an MA in Legal and Political Theory from University College London. Situated at the nexus of comparative politics, political theory, and methods associated with anthropology, his doctoral research studied the politics of prominent transnational Islamic social movements in Morocco and Algeria who claim they “don’t do politics”. Guy is currently working on two new projects. The first develops a comparative study of Salafi transnationalism across North Africa. The second project examines the emergence of sectarian tensions, and specifically ‘anti-Shiite’ rhetoric and sentiment amongst Salafi networks, in Morocco and Algeria.

Project Identities & Beliefs

Mapping Wahhabi / Salafi Transnationalism and the Limits of State Power in North Africa

Part of a global Sunni religious movement formed of scholars, preachers, and lay individuals propagated worldwide since the 1980s by Saudi-sanctioned Islamic institutions, Salafi groups are perhaps the most tangible example of how Islam and transnational Islamic actors simultaneously function across discrete geographic and social scales. Scholarship typically depicts Salafi actors as disseminating a broadly rigid, universal framework largely detached from the specificities of the national and local contexts (Roy, 2004). More recent work on Islamic transnationalism and international relations, however, has begun to underscore the capacity of Salafis to pursue their own agendas independently from states that purportedly sponsor them. Via extensive ethnographic work, and also qualitative content analysis of interviews, online sermons, social media statements, and printed and audio-visual Salafi literature, this project demonstrates the role of national and local histories and politics in variously shaping the religiosity and politics of prominent Salafi networks across North Africa. In doing so, it highlights the capacity of these local Salafi grassroots actors to pursue their own agendas and act independently from Saudi transnational religious influence and authority.

English