This study is about a popular manifestation of Islamic devotion that embraces a pluralist setting, keeping itself in a dynamic dialogue with non-Muslim practices. With evidence from various public devotional narratives and ritual practices, the author argues that even universal understanding of living Islam remains incomplete if we do not consider this locally produced pluralised devotional setting that surrounds it. He seeks to address various aspects of local and localised Islam through an examination of Gugudu's local and popular transformation of normative Islam, giving particular focus to the various devotional rituals that blend Muslim and Hindu practices in the public event of Muharram.
Each year 300,000 pilgrims embark on a pilgrimage to the remote Indian village of Gugudu. Like many villages in South India, Gugudu is populated mostly by non-Muslims. Yet these pilgrims are coming to mark Muharram, which is observed by Shi'i Muslim communities across South Asia. In this book, Afsar Mohammad presents a lively ethnographic study of the textured religious life of Gugudu. Muharram, he shows, takes on a strikingly different color in Gugudu because of the central place of a local Hindu pir, or saint, called Kullayappa. This intense and shared devotion to the pir, Mohammad argues, represents local Islam interacting with global Islam. In the words of one devotee, "There is no Hindu or Muslim. They all have one religion, which is called 'Kullayappa devotion.'" Through his compelling fieldwork, Mohammad expands our ideas about devotion to the martyrs of Karbala, not only in this particular village but also in the wider world, and explores the intersection between an Islam with locally defined practices and global Hinduism.
This book offers a historical perspective on the changing Hindu–Muslim relationship in India through a study of syncretic traditions in Kurundwad, Maharashtra. It explores the social and cultural dynamics between the two communities and analyses underlying issues of caste hierarchy, Hindu hegemony, and social dominance. The volume focusses on how the realization of cultural distinctiveness, politics of identity, and the struggle for dominance have played a role in shaping Hindu–Muslim relations in Maharashtra. Through field interviews conducted over three years, the authors contextualise and analyse the nature of cultural hybridity in Kurundwad and how the relationship has changed over the years. The book also focusses on notions of tolerance and inequality, and provides insights into the reasons for the growing distinctiveness in cultural and religious identity in Kurundwad since the 1990s, in the aftermath of the demolition of the Babri Masjid and the Shah Banu verdict. The book provides a comprehensive framework for understanding the relationship between Hindus and Muslims in India. It will be of great interest to researchers and students of sociology, politics, modern history, cultural studies, minority studies, and South Asian studies.
This book addresses the challenges of living together after empire in many post-colonial cities. It is organized in two sections. The first section focuses on efforts by people of multiple faiths to live together within their contexts, including such efforts within a neighborhood in urban Manchester; the array of attempts at creating multi-faith spaces for worship across the globe; and initiatives to commemorate divisive conflict together in Northern Ireland. The second section utilizes particular postcolonial methods to illuminate pressing issues within specific contexts—including women’s leadership in an indigenous denomination in the variegated African landscape, and baptism and discipleship among Dalit communities in India. In the context of growing multiculturalism in the West, this volume offers a postcolonial theological resource, challenging the epistemologies in the Western academy.
This study is about a popular manifestation of Islamic devotion that embraces a pluralist setting, keeping itself in a dynamic dialogue with non-Muslim practices. With evidence from various public devotional narratives and ritual practices, the author argues that even universal understanding of living Islam remains incomplete if we do not consider this locally produced pluralised devotional setting that surrounds it. He seeks to address various aspects of local and localised Islam through an examination of Gugudu's local and popular transformation of normative Islam, giving particular focus to the various devotional rituals that blend Muslim and Hindu practices in the public event of Muharram.
The mythic figure Satya Pir has a wide following among Hindus and Muslims alike in the Bangla-speaking regions of South Asia. Believed to be an avatara of krsna, or a Sufi saint, or somehow both, he is worshiped for his ability to bring wealth and comfort to a family. At the heart of this worship is the simple proposition that human dignity and morality are dependent upon a proper livelihood-without wealth, people cannot be expected to live moral lives. Men have a special responsibility to create that stability, but sometimes fail miserably, making ill-advised decisions that compromise the women who are dependent upon them. At these threatening junctures, women must take matters into their own hands, and they call on Satya Pir to help them right the wrongs done by their husbands or fathers. In this book, Tony K. Stewart presents lively translations of eight closely related 18th- and 19th-century Bengali folk tales centered on Satya Pir and the people he helps. To extricate her husband and other family members from these predicaments, one heroine dresses in drag, dons armor to fight cutthroats, slays a raging rhino and hacks off its horn, and takes the prize of the king's daughter, to the consternation of all. In another tale, one woman's husband is magically transformed into a ram and kept by a witch as breeding stock, and another's is transformed into a popinjay parrot, the better to elude her jealous father, intent on protecting his good daughter's virtue. In each case the men are rescued and restored to normal by resourceful women. While the worship of Satya Pir is the ostensible motivation for the tales, they are really demonstrations of the Pir's miraculous powers, which authenticate him as a legitimate object of worship. The tales are also wickedly funny, parodying Brahmins and yogis and kings and sepoys. These surprising and entertaining stories fly in the face of conventional wisdom about the separation of Muslims and Hindus. Moreover, the stories happily stand alone, speaking with an easily recognized if not universal voice of exasperation and amazement at what life throws at us.
In multifaith space, different religious world views come together in a way that mirrors the multicultural life experience of people living in towns and cities across the world. These spaces can highlight complex and sensitive issues to do with political and social tensions around the emergence of increasingly densely urbanised populations. At the same time, they also hold out the possibility of encouraging or promoting neighbourliness, dialogue, hospitality and shared activity for the betterment of the community. This book explores the history, development, design and practicalities of multifaith spaces. From early shared religious buildings that had to cater for the spiritual rituals of two or more faiths, to the shared multifaith spaces of modern secular locations such as universities, airports and hospitals, author Terry Biddington looks at the architectural, theological, social, legal and practical complexities that arise from the development and use of such spaces. The book also draws together research to enable further development of multifaith spaces.
