Katherine Pratt Ewing – författare

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.

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.

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.

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.