Anna Hager. Christian–Muslim Relations in the Aftermath of the Arab Spring. Beyond the Polemics over “The Innocence of Muslims.”

Anna Hager’s book, Christian–Muslim Relations in the Aftermath of the Arab Spring. Beyond the Polemics over “The Innocence of Muslims”, is a significant contribution to the field of Oriental studies, offering a methodical solution to a complex question: how do we understand the nuanced dynamics between Christian and Muslim communities in the wake of transformative political events? By focusing on the reactions to the controversial “Innocence of Muslims” video, Hager brings new insights that challenge conventional wisdom and provide a richer understanding of agency, rhetoric, and power in the Middle East.The monograph provides an in-depth description of the situation in three different countries. Hager skillfully navigates the unique political and social landscapes of Egypt, Jordan, and Lebanon, highlighting the specific factors that shaped Christian–Muslim relations in each context. This comparative approach allows her to identify both commonalities and differences, contributing to a more comprehensive understanding of the region as a whole. Significantly, the study addresses a dire gap in the scholarship on Christian–Muslim interactions, challenging portrayals of Christians as merely passive recipients of Muslim policies, used to superficial gestures of support. Instead, the book emphasizes the complex, reciprocal nature of these relationships and the sociocultural mechanisms behind both intercommunal tension and cooperation.The book consists of six chapters. In the first chapter, Hager explores the political context of 2012, concentrating on the rise of Islamist movements in Egypt, the contested position of Hezbollah in Lebanon, and dissatisfaction with the regime in Jordan. She argues that Islamist actors used the controversy to strengthen their own positions, but their agency was constrained by the need to accommodate Copts. In the second chapter, the author explores the issue of violence, examining its targets, potential, and the ways in which Muslim and Christian figures anticipated and channeled it. She argues that fear was not the sole motivator for Christian reactions and that actors strategically located violence to strengthen their relations and individual positions.The third chapter introduces other key actors, official Islam and the Christian laity, and discusses their roles in framing the “other” as Christian or Muslim. Hager examines the legal and political foundations of these identities and the ways in which they shaped intergroup relations. The following chapter explores the “anomalies” of the controversy, such as strong affirmations toward the other community and joint reactions. The author maintains that these were rational choices made to strengthen positions.Chapter 5 offers an analysis of the role of rituals in Christian–Muslim relations, arguing that they were not merely shallow displays but powerful tools for exerting pressure and maintaining reciprocity. Hager demonstrates how both Christians and Muslims used rituals to avoid violence and exert their agency. The last chapter focuses on the visions of Christian–Muslim relations as visions of polity and the extent to which full equality was deemed possible.One of the book’s greatest strengths lies in its innovative, interdisciplinary methodological approach. Hager chooses the nondeterministic approach by adopting a method inspired by micro-history—she looks at the materiality and mechanisms of Christian–Muslim relations, cleverly using the controversy surrounding the video as a starting point to uncover a bigger, largely untold story. Rather than simply recounting the well-known polemics, she investigates the often-overlooked responses of various actors, revealing the subtle ways in which they navigated this sensitive issue to advance their own agendas. By highlighting the agency of Christian actors, Hager proves their capacity to exert influence within their respective societies.The author’s methodological assumptions are also noteworthy. Her assertion that rhetoric was not merely empty posturing but a deliberate means of building pressure on the “other” community is a brilliant insight. This perspective allows her to move beyond simplistic interpretations of interfaith dialogue and uncover the strategic calculations underlying seemingly conciliatory gestures. Equally insightful is Hager’s exploration of the entanglement of violence and agency. She avoids portraying violence as a purely destructive force, instead examining how it can be strategically invoked, avoided, and even channeled to achieve specific goals. This nuanced understanding allows her to uncover the complex motivations driving the actions of various actors and to challenge simplistic presumptions about the inevitability of intercommunal conflict.Hager’s solid archival work is evident throughout the book. She draws on a wealth of primary sources, including Arabic-language newspapers and websites, to support her analysis. This meticulous research provides a firm foundation for her arguments and lends credibility to her interpretations. The professional transcription of the Arabic words is a valuable addition, allowing readers to engage with the primary sources and appreciate the nuances of the original language.In conclusion, Christian–Muslim Relations in the Aftermath of the Arab Spring is a truly valuable book. Its advanced methodology, insightful analysis, and solid archival work make it a must-read for anyone seeking a deeper understanding of the complex dynamics shaping Christian–Muslim relations in the Middle East.