By Pnina Werbner, Helene Basu


ISBN-13: 0203278550978

ISBN-10: 0203025202

ISBN-13: 9780203025208

ISBN-10: 0203278550

ISBN-13: 9780203278550

ISBN-10: 041515099X

ISBN-13: 9780415150996

ISBN-10: 0415151007

ISBN-13: 9780415151009

The continuing energy of Sufism as a residing embodied postcolonial truth demanding situations the argument that Sufism has "died" in recent years. all through India and Bangladesh, Sufi shrines exist in either the agricultural and concrete components, from the remotest desert to the trendy Asian urban, mendacity contrary banks and skyscrapers. This e-book illuminates the notable resilience of South Asian Sufi saints and their cults within the face of radical financial and political dislocations and breaks new flooring in present learn. It addresses the newest debates at the stumble upon among Islam and modernity and offers very important new comparative ethnographic fabric.

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In effect he is offering very limited information about himself to the disciples in the anticipation that devotees will be able to fill in the gaps themselves. Disciples in Atroshi, having observed the regimen of the pir over forty years (or, rather, knowing that the same regimen has been observed for over forty years), come to acquire a 41 SAMU EL LANDELL MILLS certain complicity in the regimen of the pir’s behaviour, just as he too shares their complicity by constantly reaffirming their conception of him.

Soziale Funktionen für Hoch- und Volksreligion’, in Stephanie Zingel-Avé Lallemant and 22 THE EMBODI MENT OF CHARIS MA Wolfgang-Peter Zingel (eds) Contemporary German Contributions to the History and Culture of Pakistan, Bonn: Schriftenreihe des Deutsch-Pakistanischen Formus, vol. 10. Clancey-Smith, Julia (1988) ‘Saints, Mahdis, and Arms: Religion and Resistance in Nineteenth-Century North Africa’, in Edmund Burke and Ira Lapidus (eds) Islam, Politics, and Social Movements, Berkeley: University of California Press, pp.

Stepping through its main door one reaches a kind of yard. Beyond it is a small brick room where food is cooked and some khadem sleep on rush mats. The pir is represented by the tomb edifice which exists within its own enclosure, accessible only to male visitors. The devotee enters this enclosure individually and prostrates himself before the tomb. By contrast, the wider enclosure of the darbar is an area of public ritual and celebration where music is made, food is consumed, and the congregational side of the pir’s spiritual identity is manifested.

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Embodying Charisma: Modernity, Locality and the Performance of Emotion in Sufi Cults by Pnina Werbner, Helene Basu

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