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Sufism is typically thought of as the mystical side of Islam. In
recent years, it has been held up as a supposedly peaceful
alternative to the spread of forms of Islam associated with
violence, an embodiment of democratic ideals of tolerance and
pluralism. Are Sufis in fact as otherworldy and apolitical as this
stereotype suggests? Modern Sufis and the State brings together a
range of scholars, including anthropologists, historians, and
religious-studies specialists, to challenge common assumptions that
are made about Sufism today. Focusing on India and Pakistan within
a broader global context, this book provides locally grounded
accounts of how Sufis in South Asia have engaged in politics from
the colonial period to the present. Contributors foreground the
effects and unintended consequences of efforts to link Sufism with
the spread of democracy and consider what roles scholars and
governments have played in the making of twenty-first-century
Sufism. They critique the belief that Salafism and Sufism are
antithetical, offering nuanced analyses of the diversity,
multivalence, and local embeddedness of Sufi political engagements
and self-representations in Pakistan and India. Essays question the
portrayal of Sufi shrines as sites of toleration, peace, and
harmony, exploring cases of tension and conflict. A wide-ranging
interdisciplinary collection, Modern Sufis and the State is a
timely call to think critically about the role of public discourse
in shaping perceptions of Sufism.
The covered Muslim woman is a common spectacle in Western media--a
victim of male brutality, the oppressed and suffering wife or
daughter. And the resulting negative stereotypes of Muslim men,
stereotypes reinforced by the post-9/11 climate in which he is seen
as a potential terrorist, have become so prominent that they
influence and shape public policy, citizenship legislation, and the
course of elections across Europe and throughout the Western world.
In this book, Katherine Pratt Ewing asks why and how these
stereotypes--what she terms "stigmatized masculinity"--largely go
unrecognized, and examines how Muslim men manage their masculine
identities in the face of such discrimination.
The author focuses her analysis and develops an ethnographic
portrait of the Turkish Muslim immigrant community in Germany, a
population increasingly framed in the media and public discourse as
in crisis because of a perceived refusal of Muslim men to
assimilate. Interrogating this sense of crisis, Ewing examines a
series of controversies--including honor killings, headscarf
debates, and Muslim stereotypes in cinema and the media--to reveal
how the Muslim man is ultimately depicted as the "abjected other"
in German society.
Sufism is typically thought of as the mystical side of Islam. In
recent years, it has been held up as a supposedly peaceful
alternative to the spread of forms of Islam associated with
violence, an embodiment of democratic ideals of tolerance and
pluralism. Are Sufis in fact as otherworldy and apolitical as this
stereotype suggests? Modern Sufis and the State brings together a
range of scholars, including anthropologists, historians, and
religious-studies specialists, to challenge common assumptions that
are made about Sufism today. Focusing on India and Pakistan within
a broader global context, this book provides locally grounded
accounts of how Sufis in South Asia have engaged in politics from
the colonial period to the present. Contributors foreground the
effects and unintended consequences of efforts to link Sufism with
the spread of democracy and consider what roles scholars and
governments have played in the making of twenty-first-century
Sufism. They critique the belief that Salafism and Sufism are
antithetical, offering nuanced analyses of the diversity,
multivalence, and local embeddedness of Sufi political engagements
and self-representations in Pakistan and India. Essays question the
portrayal of Sufi shrines as sites of toleration, peace, and
harmony, exploring cases of tension and conflict. A wide-ranging
interdisciplinary collection, Modern Sufis and the State is a
timely call to think critically about the role of public discourse
in shaping perceptions of Sufism.
The covered Muslim woman is a common spectacle in Western media--a
victim of male brutality, the oppressed and suffering wife or
daughter. And the resulting negative stereotypes of Muslim men,
stereotypes reinforced by the post-9/11 climate in which he is seen
as a potential terrorist, have become so prominent that they
influence and shape public policy, citizenship legislation, and the
course of elections across Europe and throughout the Western world.
In this book, Katherine Pratt Ewing asks why and how these
stereotypes--what she terms "stigmatized masculinity"--largely go
unrecognized, and examines how Muslim men manage their masculine
identities in the face of such discrimination.
The author focuses her analysis and develops an ethnographic
portrait of the Turkish Muslim immigrant community in Germany, a
population increasingly framed in the media and public discourse as
in crisis because of a perceived refusal of Muslim men to
assimilate. Interrogating this sense of crisis, Ewing examines a
series of controversies--including honor killings, headscarf
debates, and Muslim stereotypes in cinema and the media--to reveal
how the Muslim man is ultimately depicted as the "abjected other"
in German society.
In Arguing Sainthood, Katherine Pratt Ewing examines Sufi religious
meanings and practices in Pakistan and their relation to the
Westernizing influences of modernity and the shaping of the
postcolonial self. Using both anthropological fieldwork and
psychoanalytic theory to critically reinterpret theories of
subjectivity, Ewing examines the production of identity in the
context of a complex social field of conflicting ideologies and
interests. Ewing critiques Eurocentric cultural theorists and
Orientalist discourse while also taking issue with expatriate
postcolonial thinkers Homi Bhabha and Gayatri Spivak. She
challenges the notion of a monolithic Islamic modernity in order to
explore the lived realities of individuals, particularly those of
Pakistani saints and their followers. By examining the continuities
between current Sufi practices and earlier popular practices in the
Muslim world, Ewing identifies in the Sufi tradition a reflexive,
critical consciousness that has usually been associated with the
modern subject. Drawing on her training in clinical and theoretical
psychoanalysis as well as her anthropological fieldwork in Lahore,
Pakistan, Ewing argues for the value of Lacan in anthropology as
she provides the basis for retheorizing postcolonial studies.
In Arguing Sainthood, Katherine Pratt Ewing examines Sufi religious
meanings and practices in Pakistan and their relation to the
Westernizing influences of modernity and the shaping of the
postcolonial self. Using both anthropological fieldwork and
psychoanalytic theory to critically reinterpret theories of
subjectivity, Ewing examines the production of identity in the
context of a complex social field of conflicting ideologies and
interests. Ewing critiques Eurocentric cultural theorists and
Orientalist discourse while also taking issue with expatriate
postcolonial thinkers Homi Bhabha and Gayatri Spivak. She
challenges the notion of a monolithic Islamic modernity in order to
explore the lived realities of individuals, particularly those of
Pakistani saints and their followers. By examining the continuities
between current Sufi practices and earlier popular practices in the
Muslim world, Ewing identifies in the Sufi tradition a reflexive,
critical consciousness that has usually been associated with the
modern subject. Drawing on her training in clinical and theoretical
psychoanalysis as well as her anthropological fieldwork in Lahore,
Pakistan, Ewing argues for the value of Lacan in anthropology as
she provides the basis for retheorizing postcolonial studies.
The terrorist attacks of September 11, 2001, instantly transformed
many ordinary Muslim and Arab Americans into suspected terrorists.
In the weeks and months following the attacks, Muslims in the
United States faced a frighteningly altered social climate
consisting of heightened surveillance, interrogation, and
harassment. In the long run, however, the backlash has been more
complicated. In Being and Belonging, Katherine Pratt Ewing leads a
group of anthropologists, sociologists, and cultural studies
experts in exploring how the events of September 11th have affected
the quest for belonging and identity among Muslims in America for
better and for worse. From Chicago to Detroit to San Francisco,
Being and Belonging takes readers on an extensive tour of Muslim
America inside mosques, through high school hallways, and along
inner city streets. Jen nan Ghazal Read compares the experiences of
Arab Muslims and Arab Christians in Houston and finds that the
events of 9/11 created a cultural wedge dividing Arab Americans
along religious lines. While Arab Christians highlighted their
religious affiliation as a means of distancing themselves from the
perceived terrorist sympathies of Islam, Muslims quickly found that
their religious affiliation served as a barrier, rather than a
bridge, to social and political integration. Katherine Pratt Ewing
and Marguerite Hoyler document the way South Asian Muslim youth in
Raleigh, North Carolina, actively contested the prevailing notion
that one cannot be both Muslim and American by asserting their
religious identities more powerfully than they might have before
the terrorist acts, while still identifying themselves as fully
American. Sally Howell and Amaney Jamal distinguish between
national and local responses to terrorism. In striking contrast to
the erosion of civil rights, ethnic profiling, and surveillance set
into motion by the federal government, well-established Muslim
community leaders in Detroit used their influence in law
enforcement, media, and social services to empower the community
and protect civil rights. Craig Joseph and Barnaby Riedel analyze
how an Islamic private school in Chicago responded to both
September 11 and the increasing ethnic diversity of its student
body by adopting a secular character education program to instruct
children in universal values rather than religious doctrine. In a
series of poignant interviews, the school s students articulate a
clear understanding that while 9/11 left deep wounds on their
community, it also created a valuable opportunity to teach the
nation about Islam. The rich ethnographies in this volume link 9/11
and its effects to the experiences of a group that was struggling
to be included in the American mainstream long before that fateful
day. Many Muslim communities never had a chance to tell their
stories after September 11. In Being and Belonging, they get that
chance."
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