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The Hindu Sufis of South Asia

- Partition, Shrine Culture and the Sindhis in India

Om The Hindu Sufis of South Asia

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh''s inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals. In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.

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  • Språk:
  • Engelska
  • ISBN:
  • 9780755643691
  • Format:
  • Häftad
  • Sidor:
  • 256
  • Utgiven:
  • 29. juli 2021
  • Mått:
  • 156x234x0 mm.
  • Vikt:
  • 358 g.
  Fri leverans
Leveranstid: 2-4 veckor
Förväntad leverans: 24. januari 2025
Förlängd ångerrätt till 31. januari 2025
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Beskrivning av The Hindu Sufis of South Asia

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh''s inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals.
In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.

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