Enchanted Landscapes: Sensuous Awareness as Mystical Practice among Sufis in North India

Sufi studies in India have become increasingly popular in the last fifteen years, which has provided insight into Sufi thought and practice. However, many of these studies tend to deal with political and social issues in relation to Sufi movements and shrine culture. My analysis presents an innovative way of understanding how Sufis experience sacred landscapes, and differs markedly from other studies on Indian Sufism. My aim is to analyse how Sufis at the Nizamuddin shrine sensuously engage with the sacred landscape.     

Mystical Styles of Expression among North Indian Faq?r: Nara as a Manifestation of Hukm

This paper explores the mystical complex of North Indian ‘holy men’ commonly known as faqir and their relationship to mainstream Indian Islam. It is based on research done at the thirteenth century Indo‐Muslim shrine of Nizamuddin Auliya in Delhi, India. Many faqir beliefs and practices diverge from Islamic orthodoxy by emphasising a mystical relationship with the saints. While faqir are Muslims, their emphasis on mystical expressions demarcates them from orthodox styles of Indian Islam. Two of these expressions are hukm, the mystical bond between a faqir and Muslim saint, and nara, a series of expletives used to communicate with the saint when in a euphoric state. Hukm and nara are pivotal to a faqir's mystical complex and are creative sources of his spiritual life. Prompted by a paucity of critical analyses into the area of North Indian faqir mysticism and ritual performance, this paper argues that the interplay between hukm and nara generates a form of creative expression for the faqir that is related to, but independent of, Indo‐Muslim orthodox practices and constitutes an alternative style of religious expression within Indian Islam.     

Magico‐spiritual power,female sexuality and ritual sex in Muslim Java: Unveiling the kesekten of magical women

This article argues that in practice, concepts of magico‐spiritual power (Javanese: kesekten; Indonesian: kesaktian) are linked with sexuality, particularly female sexuality, in some segments of contemporary Central and East Javanese Muslim society. Few scholars have turned attention to the interconnectedness of these seemingly contradictory topics. Feminist studies tend to focus on the ways in which women locate themselves within and critique Sharia‐based discursive and social orders, without considering the roles that magico‐spiritual power and associated practices play in these Islamic systems or in Islam in a more general sense. Similarly, male scholarship that considers the cultural relevance of Islam and magic rarely refers to gendered and sexual dimensions as praxis from a feminist perspective. By drawing on examples of ‘magical women’ including the Javanese spirit queen of the southern ocean Gusti Kanjeng Ratu Kidul, the historical Hindu figure Ken Dedes, and contemporary ritual sex practices at a Muslim saint's grave, we show how women, female spiritual beings and female sexuality, and sexuality in general, can be considered sources of magico‐spiritual power in Muslim Java. Our arguments conclude that in Javanese Islam, transgression of Sharia sexual norms can be both a sign and a source of magico‐spiritual power.     

Integrating ecological and cultural values toward conservation and utilization of shrine/temple forests as urban green space in Japanese cities

In Japan, forests associated with shrines and temples are recognized as important components of urban green space, which can potentially function as centers for ecosystem conservation in rapidly urbanizing Japanese cities. In addition to their ecological value, shrine/temple forests have social value, providing recreational and aesthetic needs to residents of urban areas. We review the historical development of shrine/temple forests in Japan and discuss current conservation issues from both ecological and sociological perspectives. Generally, shrine forests are minimally managed and public access is discouraged, whereas temple forests are intensively managed for public display. Shrines tend to be spatially scattered across the landscape but associated with specific geographical features, whereas temples tend to be clustered. Their wide and random distribution in urban areas suggests that shrine forests can potentially be used as stepping stones in the urban green space network, whereas spatially clustered temple forests can be integrated to form large areas of green space. Species diversity of shrine/temple forests declines with decreasing area. The distribution pattern of species is not completely nested, indicating that although conservation of large forest fragments may be effective for maintaining landscape-level biodiversity, smaller forest fragments and adjacent precincts are sometimes significant because rare species occasionally inhabit them. Active management and ecological restoration, such as removal of invasive species, are also important to maintain the desirable near-natural forest conditions. A working group including the owner, community, regional government, and ecologists should be involved in creating an effective, long-term management plan. Because social and cultural values are diverse, basic ecological studies of shrine/temple forests would contribute a scientific basis that fosters public confidence in the process.     

Architecture as animate landscape: circular shrines in the ancient Maya lowlands

In this study, I develop a theory of landscape archaeology that incorporates the concept of “animism” as a cognitive approach. Current trends in anthropology are placing greater emphasis on indigenous perspectives, and in recent decades animism has seen a resurgence in anthropological theory. As a means of relating in (not to) one's world, animism is a mode of thought that has direct bearing on landscape archaeology. Yet, Americanist archaeologists have been slow to incorporate this concept as a component of landscape theory. I consider animism and Nurit Bird-David's (1999) theory of “relatedness” and how such perspectives might be expressed archaeologically in Mesoamerica. I examine the distribution of marine shells and cave formations that appear incorporated as architectural elements on ancient Maya circular shrine architecture. More than just “symbols” of sacred geography, I suggest these materials represent living entities that animate shrines through their ongoing relationships with human and other-than-human agents in the world.     

‘Minority’ as a sociological concept

This article considers how a Muslim cultural discourse of ‘propriety’ has influenced Muslim Arab Sudanese ethnic identity in two locations and time periods in an expanding diaspora. Focusing in particular on women and their embodied practices of whitening and propriety in Egypt in the nineties and the United Kingdom a decade later, I argue that the recent turn towards Muslim expressions of Sudaneseness is a form of resistance to racial labelling. While Sudanese have rejected being labelled ‘black’ in Egypt and in the UK, their renegotiation of a Muslim religious identity in the diaspora nevertheless confirms a racialized Sudanese ethnicity. This study contributes to the rethinking of ethnicity in a transnational space where ethnic nationalism and globalized Islamic discourse intersect with local histories and hierarchies of race and gender.     

Shinto ritual

This paper addresses why an animistically‐inspired system of ritual practices, structured around hazy notions of “chaos” and “order”, remain viable in Japan for both the common person as well as for elites, based upon both ancient and “invented” rituals. Shinto religious practices would seem a likely candidate for extinction within Japan's hightech consumer society. And yet, it is commonplace that new cars be blessed at a shrine, that new residences, officers, or factories be built after exorcism ceremonies purify and calm the land and its deity, that children are dedicated there, and that governmental functions frequently invite ritualistic encapsulation that shapes and orders the consciousness of those involved, often in nationalistic directions.     

Reluctant Muslims: embodied hegemony and moral resistance in a Giriama spirit possession complex

This account of a form of spirit possession widely experienced among Giriama people of coastal Kenya challenges prevailing theories of possession as resistance. Giriama are routinely possessed by Muslim spirits which hold their bodies hostage, afflicting them with illness and vomiting until they agree to abandon their customary practices and embrace Islam. Those possessed apparently somatize a hegemonic system of oppressive meanings according to which Giriama ethnicity is essentially different from, and polluting to, Islam. Yet the same individuals who embody hegemony in this way may reflect upon their possession experience by articulating a defiant ideology of resistance against both the possessing spirit and the Muslim ethnic groups that the spirit represents. These observations thus highlight the complexity of the relationship between hegemony and the individual; they also provide a reminder that the idiom of possession does not necessarily articulate with power structures in a predictable and straightforward fashion.     

Predicaments of secularism: Muslim identities and politics in Mumbai

Most of the debate about secularism and the secular state in India has remained at a general level, leaving a great many gaps in our knowledge of the actual meanings and practices associated with secularism in India. This article argues that secularism in India is premised on an unstable separation of a realm of politics from a supposedly unpolitical realm of culture, where communities have been represented in rather static and undifferentiated terms. Discussing ethnographic material from Muslim neighbourhoods in Mumbai the author shows how the separation between 'pure' culture and 'dirty' politics is breaking down in the face of a new political assertiveness among ordinary, low-status Muslims. This challenges the position of religious leaders and it also questions widely held assumptions of the relative coherence of the Muslim community.     

Genetic markers in the Hindu and Muslim Gujjars of Northwestern India

A comparative study of serogenetic markers was carried out among the Hindu and Muslim Gujjars from Northwestern India. From each isolate of Gujjars, 200 adult couples were examined for the A1A2BO and Rhesus blood groups, ABH secretion, the serum proteins haptoglobins, transferrins, and albumins, and 200 male subjects were examined for glucose-6-phosphate dehydrogenase enzyme deficiency. The study showed that the Muslim Gujjars differ significantly from their counterpart, the Hindu Gujjars. The differentiation that has occurred among the Muslim Gujjars may be attributed to their geographical dispersal in diverse habitats, the inflow of genes from Islamic invaders as well as non-Islamic surrounding populations, the inbreeding effect, and the comparative breeding isolation. The genetic affinities of the Hindu Gujjars with the Jats and Rajputs provide strong evidence for their common ethnic origin and probably their recent fissioning owing to biosocial practices and occupational patterns. The computed genetic distance matrix shows diversity of Ahirs from all the concerned population groups.     

Sultans of Spin: Syrian Sacred Music on the World Stage

This article examines how the performance of a variety of Islamic music in transnational cultural circuits helps to promote the idea of a style of sacred music within the category of world music. Taking as an example the performance of the mawlawiyya, or "Whirling Dervish," music and dance by a Syrian–based ensemble, I show how the idea of an authentic local Syrian sacred music tradition requires its performance globally. I use the concept of the "world stage" to examine how musical performance practices that are represented as authentic local traditions obtain both their authenticity and their local specificity through their staging in global contexts. I further explore how such musical styles as sacred and Sufi emerge as naturalized categories in world music discourse, and how processes of differentiation and commodification reconfigure both the "local" and "global." [Keywords: world music, globalization, style, Syria, Islam]     

The lapsed and the laity: discipline and lenience in the study of religion

This article cautions against an ‘earnest turn’ within the anthropology of religion, pointing up the tendency for anthropologists of religion to over‐emphasize the role of discipline in the construction of the religious subjecthood over mechanisms of leniency and compromise. Taking the Catholic Church as an example, I show how discipline and lenience have been co‐constitutive of Christian subjectivities, as different movements in a gigantic choreography which have spanned and evolved over several centuries. By looking at certain technologies of lenience that have emerged over the course of Catholic history, I trace an alternative genealogy of ‘the Christian self’; one in which institutional growth, power, and survival depended not only upon the formation of disciplined bodies and interior dispositions but also upon a carefully managed division of labour between clergy and laity, as well as upon a battery of legal commutations and practical avoidances aimed at minimizing the effort and pain of the ascetic approach. Taking the concept of ‘lapsedness’ as cue, I ask to what extent the ‘lapsed Catholic’, rather than indexing an ever‐increasing tendency towards secularism, might already be contained and accounted for within Catholicism as a living, evolving form.     

A shared Y-chromosomal heritage between Muslims and Hindus in India

Arab forces conquered the Indus Delta region in 711 AD and, although a Muslim state was established there, their influence was barely felt in the rest of South Asia at that time. By the end of the tenth century, Central Asian Muslims moved into India from the northwest and expanded throughout the subcontinent. Muslim communities are now the largest minority religion in India, comprising more than 138 million people in a predominantly Hindu population of over one billion. It is unclear whether the Muslim expansion in India was a purely cultural phenomenon or had a genetic impact on the local population. To address this question from a male perspective, we typed eight microsatellite loci and 16 binary markers from the Y chromosome in 246 Muslims from Andhra Pradesh, and compared them to published data on 4,204 males from East Asia, Central Asia, other parts of India, Sri Lanka, Pakistan, Iran, the Middle East, Turkey, Egypt and Morocco. We find that the Muslim populations in general are genetically closer to their non-Muslim geographical neighbors than to other Muslims in India, and that there is a highly significant correlation between genetics and geography (but not religion). Our findings indicate that, despite the documented practice of marriage between Muslim men and Hindu women, Islamization in India did not involve large-scale replacement of Hindu Y chromosomes. The Muslim expansion in India was predominantly a cultural change and was not accompanied by significant gene flow, as seen in other places, such as China and Central Asia.Electronic supplementary material Supplementary material is available in the online version of this article at and is accessible for authorized users.Ramana Gutala and Denise R. Carvalho-Silva contributed equally to the article.     

Relationship between anthropometric measures and body composition among Muslim females of West Bengal, India

The human body composition is assessed to determine percent body fat (PBF), fat mass (FM), and lean body mass or fat free mass (FFM). The topological distribution of body fat has been the subject of many studies in the world and India. To the best of our knowledge the present paper is the first report on the body composition in terms of PBF and FM, and their relationship with anthropometric measures in Muslim females in India. The present study examines anthropometric measurements and their relationship with the body composition among Muslim females of West Bengal, India. A cross-sectional study of 100 female, Muslim students of Howrah and Kolkata was undertaken to compare the relationships of biceps and triceps skinfold, waist, hip and upper arm circumference, waist hip ratio and conicity index with their body composition variables (PBF and FM). All anthropometric measures displayed significant (p < 0.05) correlation with body composition measures. The triceps skinfold, however, demonstrated a significant correlation with PBF (r = 0.90) and FM (r = 0.93). The greatest amount of variation of PBF (81.3 %) and FM (89.2 %) was explained by the triceps skinfold. In addition, a considerable amount of variation of PBF (72.8 %) and FM (86.0 %) was explained by the mid upper arm circumference. In conclusion, the present study displays a tendency of regional adiposity in the upper arm, triceps skinfold and mid upper arm circumference are much more strongly associated with body fat.     

A POPULAR INDONESIAN PREACHER: THE SIGNIFICANCE OF AA GYMNASTIAR

Aa Gymnastiar (Gym) is a popular Indonesian Muslim preacher who seems to be now at the pinnacle of his fame. He regularly gives advice to the head of state and to ministers and yet at the same time his approach to Islam appeals to all sections of the national Muslim community. His is a familiar face in newspaper columns and above all on television screens; Aa Gym has a masterful command of the media. This article describes and accounts for his popularity and discusses it in terms of continuity and change in the rise and decline of Muslim celebrities in Indonesia. It points out the difference between Gym and some obvious forerunners such as the scholar Hamka, and stresses that the nature of Gym's appeal is new in as much as he does not come from within the circle of traditional families of Muslim ulama . He seems to draw his information as much from secular sources of self-help manuals as from books of Sufi wisdom. Although very popular and influential among the general circle of believers, he is regarded with some suspicion by those who criticize his sufistic leanings and lack of an orthodox Muslim education. The article concludes by arguing that Gym and his approach to the implementation of Muslim precepts is more representative of the nature of Islam in Indonesia today than the activities of terrorists.     

Sex selection in India: Why a ban is not justified

When widespread use of sex‐selective abortion and sex selection through assisted reproduction lead to severe harms to third parties and perpetuate discrimination, should these practices be banned? In this paper I focus on India and show why a common argument for a ban on sex selection fails even in these circumstances. I set aside a common objection to the argument, namely that women have a right to procreative autonomy that trumps the state's interest in protecting other parties from harm, and argue against the ban on consequentialist grounds. I perform a pairwise comparative analysis of sex selection and its plausible alternatives and argue that that the ban fails to improve the state of affairs relative to a scenario without a ban. The ban makes the situation worse, especially for mothers and their daughters. India should therefore repeal its ban on sex selection.     

Religion,ethnicity and politics: Hindu and Muslim Indian immigrants in the United States

This article focuses on the political struggles between Hindu and Muslim Indian immigrant groups in the United States over the definition of "Indianness". Hindu Indian American organizations define India as a Hindu society and are strong supporters of the Hindu nationalist movement in India. Muslim Indian American organizations, on the other hand, view India as a multi-religious and multicultural society. They are striving to safeguard India's secularism and towards this end, have entered into coalitional relationships with lower caste groups. Both types of organizations are working to influence American and Indian politics in line with their respective interests, leading to an exacerbation of the conflict between the two immigrant groups. This article examines the reasons for this development and its implications, both for the development of an Indian American community in the United States and for religion and politics in India.