Charity and the Family

Moumtaz, Nada

doi:10.1525/luminos.100.e

Cited by 2 publications

(2 citation statements)

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“…As Srinivas notes, while very attentive to local geographies, Indian Ocean studies should be seen as connected “with the project of decolonialization and the study of South Asian cities located within a dialogical encounter – temporal, spatial, intellectual – rather than within area studies” (Srinivas, Ng’weno, and Jeychandran, 2020, 4). The parallel and fascinating work on waqf across empires also provides much methodological as well as historical background for this research (Brown 2008; Beverley 2011; Kozlowski 1985; Moumtaz 2021). Gilsenan (2011) describes the work and dilemmas of ‘translation’ in diasporic strategies of inheritance within plural legal regimes across the Indian Ocean.…”

Section: Time and Ocean Worldsmentioning

confidence: 99%

Trusts on the monsoon winds: Parsi transnational religious philanthropy

Vevaina

2022

Ethnography

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Trade brought the Parsis to Hong Kong and a small group remained and settled after the British took over the island in 1841. Profits from the China trade made millionaires of several of Bombay’s ‘illustrious’ philanthropists and helped to build some of this city’s founding infrastructure. The ties between the two colonial ports were never severed, and recent years have seen a resurgence of funds transferred from Parsi charitable trusts in Hong Kong back to Mumbai and other settlements in India. Unlike the profits from individuals, these funds are funneled through charitable trusts. This article will articulate a transregional Indian Ocean world that is formed not only through the movement of people and goods, but by community giving and city building, through the temporal giving of the trust. It will show how this historical and contemporary giving has become an idiom of transnational placemaking between these two port cities.

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Section: Time and Ocean Worldsmentioning

confidence: 99%

Trusts on the monsoon winds: Parsi transnational religious philanthropy

Vevaina

2022

Ethnography

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“…As a result of Asad’s interventions, the nexus of tradition and secularism has profoundly impacted anthropological approaches to Islam. Focusing on the Middle East, South Asia, and Europe, several scholars have compellingly examined how the Islamic tradition—that is, historically-evolving forms of Islamic reasoning and virtue cultivation, which include theological deliberation, legal practice, didactic moral narratives, the five daily prayers, veiling, and so on—transforms and survives within the political logic and affective structures of the modern secular state (e.g., Agrama 2012; Fadil 2013; Fernando 2014; Hirschkind 2006; Jouili 2015; Lemons 2019; Mahmood 2005; Moumtaz 2021; Quadri 2021). Given the analytical clarity, ethnographic subtlety, and political urgency of this literature, the question of the relationship between tradition and secular modernity continues to be a major concern within the anthropology of Islam.…”

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confidence: 99%

“And I Believe in Signs”: Soviet Secularity and Islamic Tradition in Kyrgyzstan

Boron

2024

Comp Stud Soc Hist

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In Central Asia, the Soviet state had destroyed most Islamic institutions by the late 1930s, which gradually alienated millions of Soviet Muslims from the basics of Islamic theology and key Islamic practices of virtue cultivation, including the five daily prayers (namaz), Islamic ethics of dressing (like covering certain parts of the body), and certain lifestyle prescriptions (such as the avoidance of alcohol, gambling, and premarital sex). As a result, mainstream Islam in Central Asia came to revolve around the main Islamic life-cycle rites (i.e., male circumcision, the marriage ceremony, and funeral prayer) and occasional practices of uttering blessings, reciting short Qur’anic verses for the souls of the deceased, and visiting shrines, among others. Although more than thirty years have passed since the fall of the USSR, this non-observant form of Islam remains widespread in the region. Inquiring into the conceptual and affective aspects of Soviet forced secularization in Central Asia, I make two interrelated interventions into secularism studies and the anthropology of Islam. First, I theorize Soviet secularism through attending to the modern state’s aspiration to transcend and transform the particularities of lived traditions, which reveals significant overlaps between communist and liberal modes of statecraft and subject formation. Second, reflecting on a non-observant form of Islam in contemporary Kyrgyzstan, I ask: what remains of a tradition of virtue ethics when its modes of abstract reasoning and virtue cultivation have all but vanished?

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Charity and the Family

Cited by 2 publications

References 0 publications

Trusts on the monsoon winds: Parsi transnational religious philanthropy

Trusts on the monsoon winds: Parsi transnational religious philanthropy

“And I Believe in Signs”: Soviet Secularity and Islamic Tradition in Kyrgyzstan

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