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This collection of seven essays offers wide-ranging and in-depth
studies of locations sacred to Muslims, of the histories of these
sites (real or imagined), and of the ways in which Muslims and
members of other religions have interacted peaceably in sacred
times and spaces. The volume begins with a discussion by David
Damrel of the official, hostile, Muslim attitude toward practices
at shrines in South Asia. Lance Laird then presents a case study of
a shrine holy to Palestinian Christians, who identify its patron as
St. George, as well as to Palestinian Muslims, who believe that its
patron is al Khadr. Ethel Sara Wolper illustrates how al Khadr's
patronage was used also to show Muslim connections to Christian
sites in Anatolia, and JoAnn Gross's essay explores oral and
written traditions linking shrines in Tajikistan to traditional
Muslim locations and figures. A chapter by the late Thomas
Sizgorich examines how Christian and Muslim authors used monastic
settings to reimagine the relationship between the two religions,
and Alexandra Cuffel offers a study of attitudes towards the mixing
of religious groups in religious festivals in eleventh- to
sixteenth-century Egypt. Finally, Eric Ross shows how the Layenne
Sufi order incorporates a singular combination of Christian and
Muslim figures and festivals in its history and practices. Muslims
and Others in Sacred Space will be an invaluable resource to anyone
interested in the complex meanings of sacred sites in Muslim
history.
This collection of seven essays offers wide-ranging and in-depth
studies of locations sacred to Muslims, of the histories of these
sites (real or imagined), and of the ways in which Muslims and
members of other religions have interacted peaceably in sacred
times and spaces.
After a theoretical introduction by Peter Gottschalk, David Damrel
discusses historic and modern controversies surrounding Muslim
practices at shrines in South Asia. Lance Laird presents a case
study of a shrine holy to Palestinian Christians, who identify its
patron as St. George, as well as to Palestinian Muslims, who
believe that its patron is al Kha?r/Khi?r. Ethel Sara Wolper
illustrates how al Khi?r's patronage was used also to show Muslim
connections to Christian sites in Anatolia, and JoAnn Gross's essay
explores oral and written traditions linking shrines in Tajikistan
to traditional Muslim locations and figures. A chapter by the late
Thomas Sizgorich examines how Christian and Muslim authors used
monastic settings to reimagine the relationship between the two
religions, and Alexandra Cuffel offers a study of attitudes towards
the mixing of religious groups in religious festivals in eleventh-
to sixteenth-century Egypt. Eric Ross shows how the Layenne Sufi
order incorporates a singular combination of Christian and Muslim
figures and festivals in its history and practices.
Muslims and Others in Sacred Space will be an invaluable resource
to anyone interested in the complex meanings of sacred sites in
Muslim history.
Though considered by devotees to be perhaps the most potent expression of religious faith, dying for one's God is also one of the most difficult concepts for modern observers of religion to understand. This is especially true in the West, where martyrdom has all but disapeared and martyrs in other cultures are often viewed skeptically and dismissed as fanatics. This book seeks to foster a greater understanding of these acts of religious devotion by explaining how martyrdom has historically been viewed in the world's major religions. It provides the first sustained, cross-cultural examination of this fascinating aspect of religious life. Spanning 4000 years of history and ranging from Saul in the Hebrew Bible to Sati immolations in present-day India, this book provides a wealth of insight into an often noted but rarely understood cultural phenomenon.
Saints and Their Cults in the Atlantic World traces the changing
significance of a dozen saints and holy sites from the fourth
century to the twentieth and from Africa, Sicily, Wales, and
Iceland to Canada, Boston, Mexico, Brazil, and the Caribbean.
Scholars representing the fields of history, art history, religious
studies, and communications contribute their perspectives in this
interdisciplinary collection, also notable as the first English
language study of many of the saints treated in the volume. Several
chapters chart the changing images and meanings of holy people as
their veneration traveled from the Old World to the New; others
describe sites and devotions that developed in the Americas. The
ways that a group feels connected to the holy figure by ethnicity
or regionalism proves to be a critical factor in a saint's
reception, and many contributors discuss the tensions that develop
between ecclesiastical authorities and communities of devotees.
Exploring the fluid boundaries between pilgrimage and tourism,
ritual and knowledge, articles assess the importance of place in
saint veneration and shed new light on the relationship between a
saint's popularity and his or her association with holy relics,
healing waters, and keepsakes purchased at a pilgrimage site. In
addition to St. Benedict the Moor, medieval Irish pilgrimage art,
and Ponce de Leon's ""Fountain of Youth"", the authors discuss
figures such as the Holy Child of Atocha, St. Winefride of Wales,
Father Patrick Power, St. Amico of Italy and Louisiana, Our Lady of
Prompt Succor, and the Icelandic bishop Gumundr Arason.
This volume contains a translation of the version of the Saga of
St. Jon of Holar that is probably closest to the first Latin vita.
It is only the second saga of an Icelandic episcopal saint to
appear in a modern translation in the present century. The volume
consists of two parts, the first comprising a general introduction
and a translation by Margaret Cormack. The second part provides a
detailed scholarly analysis of the manuscripts, contents, style,
and literary connections of the saga by the late Peter Foote, one
of the foremost scholars of Old Norse and Icelandic literature. The
Jons saga was written in the early thirteenth century, nearly a
century after the death of its protagonist, the first bishop of the
diocese of Holar in Northern Iceland. The author of the saga
combined Latin learning with native folklore to produce a readable
narrative that is contemporary with the earliest family and
contemporary sagas. This text provides valuable insight into the
religious life of ordinary Icelanders in the thirteenth century,
and the introduction corrects common misconceptions about
ecclesiastical history and the cult of saints in Iceland. It will
be of value to scholars of medieval Icelandic literature,
hagiography, and history.
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