Jordan’s Royal Court has spent several years trying to stem a tide of popular discontent over socioeconomic dislocation and entrenched authoritarianism, emboldened as recent regional events have unfolded. Varied considerations of Amman’s manipulated urban space have resulted in a small corpus of literature and art addressing the phenomenon of neoliberalism in Jordan and the Royal Court’s attempts to orchestrate it on the one hand, while on the other mitigate the threats it poses to royal relevance. Recent popular mobilizations, however, have occurred largely outside Jordan’s major urban centers and most acutely among “Jordanian Jordanians,” the people upon whom the monarchy’s support rests, according to widely-held narratives of identity politics. This paper considers Jordan’s official responses to recent unrest through the lens of previous manipulations of rural space in earlier moments of socioeconomic dislocation and threats to the monarchy. In the mid-1980’s the Royal Court undertook to renovate the Shrines and Tombs of the Prophets and Companions (maqamat) within Jordan’s borders. The Iranian Revolution, ongoing conflict in Lebanon, and the significant drop in world oil prices had curtailed spending habits of the largest Arab economies, particularly those of the oil-producing Gulf states upon which Jordan was dependent for aid and remittances from its citizens working abroad. Within a few years, the intifada had resulted in Jordan’s official disengagement from the West Bank, and in 1989 the insolvent country turned to the IMF for restructuring. The neoliberalization process had begun; so had the renovations of the maqamat. This extensive project represented the Islamization of a landscape invoking verbal and visual discourse built upon a long-standing ethos of pan-Arab Hashemism dependent on the Hashemites’ Abrahamic pedigree. It likewise served three timely functions: 1) raising pious donations, particularly from wealthy Gulf donors; 2) incorporating the Shrines and Tombs into much larger community centers, enabling state control of small municipal and religious space, sunni discourse, and potential Islamist political challenges; and 3) creating low-cost Islamic tourism space off the beaten path of attractions that appealed to westerners, encouraging shi’a tourism, and demonstrating Jordan’s religious tolerance, appealing to a variety of not only visitors, but patrons. This work is based on field research for a comprehensive historical project regarding connections of antiquity, narrative, and identity in Jordan. This paper utilizes materials from the Ministry of Awqaf in Amman, Jordan, interviews with waqf officials, site visits to the maqamat, and informal interactions with other visitors.