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-$3"+)#$,)-)120!2).-.,,.-1 %#.,,%-$%$)2!2).-Du pret, B. , Pierret, T. , Pinto, P. , Spellman-Poots, K. (E ds.). (2012).V olume 3: Ethnographies of Islam : Ritual Performances and V ol. 3, p. 208.A vailable at:h Established in London in 2002, the Aga Khan University, Institute for the Study of Muslim Civilisations aims to strengthen research and teaching about the heritages of Muslim societies as they have evolved over time, and to examine the challenges these societies face in today's globalised world. It also seeks to create opportunities for interaction among academics, traditionally trained scholars, innovative thinkers and leaders, in an effort to promote dialogue and build bridges. This series seeks to address salient and urgent issues faced by Muslim societies as they evolve in a rapidly globalising world. It brings together the scholarship of leading specialists from various academic fields, representing a wide range of theoretical and practical perspectives. Exploring Muslim Contexts

Series Editor: Abdou Filali-Ansary

spine 12mm

Ethnographies of Islam

Ritual Performances and Everyday Practices

Edited by Baudouin Dupret, Thomas Pierret,

Paulo G. Pinto and Kathryn Spellman-Poots

This volume explores the ways in which ethnography can create a greater understanding of Islam in particular social contexts. It does so by advancing a pluralistic use of ethnography in research about Islam in anthropology and the other social science disciplines. The contributors have used ethnography to engage is to show the strength of this approach, despite variations in terms of the object of analysis, the theoretical frameworks or the disciplinary traditions of the researcher. They argue that this approach, which could also be called an epistemology, allows for a more precise and complex understanding of the practices and discourses that constitute social realities constructed and perceived as 'Islamic' by those who live them. Furthermore, the book encourages ethnography in the study of Muslim practices that have seldom been approached in this way. monolithic civilisation is Research Director at the French

National Centre for Scienti?c Research (CNRS).

is Professor of Anthropology and Director of the Center for Middle East Studies at the Universidade Federal Fluminense, Brazil. is a Lecturer in Contemporary Islam at the University of Edinburgh. is an Associate Professor at the Aga Khan University's Institute for the Study of Muslim

Civilisations.Ethnographies of Islam

Ritual Performances and Everyday Practices

Exploring Muslim Contexts

234 x 156mm

but folows there jacket

Ethnographies of Islaym

Exploring Muslim Conteyxts

Abdou Filali-Ansary

Books in the series include

Robert Springborg

Abdou Filali-Ansary

Sikeena Karmali Ahmed

Baudouin Dupret, Thomas Pierret,

Paulo G. Pinto

Kathryn Spellman-Poots

Derryl N. MacLean

Sikeena Karmali Ahmed

www.euppublishing.com/series/ecmc

Ethnographies of Islaym

Edited by Baudouin Dupret,

Thomas Pierret, Paulo G. Pinto

and Kathryn Spellman-Poots

THE AGA KHAN UNIVERSITY

Institute for the Studyy of Muslim Civilisationsin association with The opinions expressed in this volume are those of the authors and do not necessarily re?ect those of the Aga Khan University, Institute for the Study of

Muslim Civilisations.

© Editorial matter and organisation Baudouin

Dupret, Thomas Pierret, Paulo G. Pinto and

Kathryn Spellman-Poots, 2012

© The chapters, their several authors, 2012

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Introduction 1

Part One: Performing Rituals

1. Black Magic, Divination and Remedial Reproductive Agency

in Northern Pakistan 11

2. Preparing for the Hajj in Contemporary Tunisia: Between Religious

and Administrative Ritual 21

3. "There Used To Be Terrible Disbelief ": Mourning and Social

Change in Northern Syria 31

4. Manifestations of Ashura among Young British Shi'is 40

5. The Ma'ruf: An Ethnography of Ritual (South Algeria) 50

6. The Su? Ritual of the Darb al-Shish and the Ethnography

of Religious Experience 62

7. Preaching for Converts: Knowledge and Power in the Sunni

Community in Rio de Janeiro 71

Ethnographies of Islaym

vi - 8. Worshipping the Martyr President: The of Ra?q Hariri in Beirut 80

9. Staging the Authority of the Ulama: The Celebration of the

Mawlid in Urban Syria 93

Part Two: Contextualising Interactions

10. The Sala? and the Others: An Ethnography of Intracommunal

Relations in French Islam 105

11. Describing Religious Practices among University Students: A Case Study from the University of Jordan, Amman 115 12. Referring to Islam in Mutual Teasing: Notes on an Encounter between Two Tanzanian Revivalists 124 13 Sala?s as Shaykhs: Othering the Pious in Cairo 135 14 Ethics of Care, Politics of Solidarity: Islamic Charitable

Organisations in Turkey 144

15. Making Shari'a Alive: Court Practice under an Ethnographic Lens 153 16. Referring to Islam as a Practice: Audiences, Relevancies and

Language Games within the Egyptian Parliament 162

17. Contesting Public Images of 'Abd al-Halim Mahmud (1910-y78):

Who is an Authentic Scholar? 170

Part Three: The Ethnography of Histoyry

18. Possessed of Documents: Hybrid Laws and Translated Texts in the Hadhrami Diaspora 181

About the Contributors 193

Index 196

- 1 -

Baudouin Dupret, Thomas Pierret,

Paulo Pinto and Kathryn Spellman-Poots

In the past three decades, the social sciences in general, and anthropolyogy in particular, have developed an ambiguous relationship with their descriptive traditions, as epistemic relativism and self-defeating critique have ledy scholars to re?exive deadlocks and fruitless glossing over issues. Instead of atytempting to describe the social world as it unfolds when empirically observed, researchers often lose the actual object of interest and propose new narratives in iyts place that are devoid of the contextual and praxiological speci?cities of ayny actual situation. This holds especially true where religious phenomena are concyerned. This is probably due to a theorising attitude, what Wittgenstein called the "craving for generality", that looks for big explicative schemes aynd neglects the situational and self-producing capacity of the social world to produce its own endogenous order. Without advocating a return to positivism, we contend that the social sciences should pay closer attention to actual social practicyes and adopt a more empirical and analytical attitude vis-à-vis their objecty of scrutiny. We can identify at least three problems in the social sciences which justify some sort of ethnographic re-speci?cation of our attitude vis-à-viys "the real". The ?rst one is the tendency to seek for the nature of things insteady of their workings, which often results in a "descriptive gap". The second iys the quest for data which is often oblivious to the conditions of how this data is produced and thus provide the reader with sketches that somehow miss the phenomena under scrutiny. The third problem resides in the depreciation of descriptive work due yto its limited capacity for explanation; although an adequate description iys nothing less than a thorough analysis of a chunk of the world as it actually funyctions. An important development in the social sciences over the past three decaydes has been the spread of the ethnographic approach beyond the boundaries oyf

Ethnographies of Islaym

2 - anthropology. Nowadays it is fairly common to have researchers in other academic disciplines such as sociology and political science, who use ethnographyy. This trend has allowed the social sciences to gradually shift their focus froym the structural organisation of social systems to the role of people in producing and reproducing social processes through their everyday practices. Let us ?rst de?ne precisely what we mean by "ethnography". Ryecently, it has become increasingly common to call any anthropological research thaty is based on ?eldwork "ethnography". In this volume, we adopt a difyferent approach by de?ning ethnography as the description and analysis of practices . From this point of view, formal interviews are not ethnographic instruments if they are used toy collect accounts of practices that were performed in another context; their ethnographic relevance is limited to the moment of the interview iytself. Conversely, carrying out ethnography does not necessarily imply that the researcher is during the interactions s/he studies. Ethnographies can be based on video recordings, as well as written documents, as long as they are not approached as mere but as Any document is the outcome of an action that was performed for all practical purposeys, that is, that had a teleological aim constraining the way in which this documyent was written. The practice of writing a text can therefore be retrieved fyrom the close scrutiny of its internal organisation, its lexicon, its sequentialy ordering, its orientation to the context of its production, its embedment into a whole set of various documents, and its capacity to look restrospectively and prospecytively at the process it is a part of. The ethnographic approach allows a researcher to describe the complex ways in which people orient themselves to normative codes, material, corporal and social constraints, as well as the intentional strategies that inform thyeir social practices. This is particularly important for the study of religious pheynomena, for ethnography allows for a more complex and pluralistic understanding yof how people attach and belong to religious communities, and how religious subyjecti ?cation affects cultural and individual practices. It is also necessary here to specify what we consider as "Islamic" practices. From the point of view of social sciences, "Islam" is neither a seyt of practices and beliefs precisely bounded by textual "orthodoxy", nor just any social practice carried out by people who happen to be Muslim; discourses and practices yare "Islamic" when Muslims refer to them as such. The contributions to this volume all refer to Islam as a practice; and tyherefore as something which must be described in action. We are more likely to gain an understanding of the meaning of religious practice through the close desycription of people's orientation to, and rei?cation of, religious categories as it emergyes from their actual experiences in a given social context.quotesdbs_dbs48.pdfusesText_48

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