The Sufi Approach to Food: A Case Study of Ādāb

Reynolds, Gabriel Said

doi:10.1111/j.1478-1913.2000.tb03687.x

Cited by 8 publications

(5 citation statements)

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“…The operational complexity surrounding halal authentication poses serious challenges to the integrity of packaged products. At the very least, Shahriar Kabir (2015), Gabriel Said Reynolds (2000) and Mohamed Battour et.al (2011) attempted to remind people that Islamic law pays great attention to food. Discussing a similar theme, a study by Ali Motamedzadegan, Saeedeh Ebdali, Joe M. Regenstein, Muhammad Siddiq, and Mark A. Uebersax (ed., 2018) examined food from the perspective of food commercialization with various discourses.…”

Section: Unsettled Debate On Dining Traditionmentioning

confidence: 99%

“…Technological developments, especially the stunning method before slaughter, have been declared to fulfil the element of ihsan to animals, namely by eliminating pain during slaughter (Shukriya, 2019). Meanwhile, from the Sufistic perspective, food is not only related to the category of legality in religion but is also related to the routine of spiritual practice (Reynolds, 2000). At this point, eating ranges from the spectrum of piety to halāl tourism (Battour at.al, 2011).…”

Section: Food and The Modern Human Psychological Challengementioning

confidence: 99%

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Religion and Psychological Values in Culinary Tradition Within Local Communities of West Kalimantan

Hariansyah¹,

Rosilawati

2021

al-albab

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The article aims to explore culinary tradition that penetrates the public space which does not give room for tolerance because it has to deal with the rules of Islamic law. Food is perceived as being in a binary opposition: having an integration effect or being a social conflict resolution. Food is presented to the public space as a duplication of scriptural sources, a marker of tradition, an ecological balancing argument, and an indication of social shift. This paper confirms that dining tradition is proven to have an Islamic ideology. It is indicated by the ijab qabul phenomenon that accompanies the culinary tradition procession as an entity enriching the concept of fiqh among people living in coastal areas regarding the concept of food. In addition, eating and its traditions have an effect on environmental conflict resolution in the coastal areas of West Kalimantan. The traditions of food, land, houses, gatherings and reciting prayers for safety are all important ethnic characteristics in West Kalimantan. These five entities, which are perceived by the people of Kalimantan as provisions for life, have proven to be of no subjective values; they are reserved only for anyone with productive land. However, farm products in the form of food are also distributed to anyone in need. When someone has fulfilled the ber-saro'an (the invitation to eat; berontang or saprahan) in a village, they are no longer treated as “strangers”. This tradition is not only about eating but also has to do with the emergence of variants of Islamic fiqh in the coastal areas indicating psychological values.

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Section: Unsettled Debate On Dining Traditionmentioning

confidence: 99%

Section: Food and The Modern Human Psychological Challengementioning

confidence: 99%

Religion and Psychological Values in Culinary Tradition Within Local Communities of West Kalimantan

Hariansyah¹,

Rosilawati

2021

al-albab

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“…For example, for Hindus in South Asia, food preparation, seating arrangements, access to the kitchen hearth, and types of food signal kinship groups and status within each household (Appadurai, 1981). Islamic law also pays special attention to food practices, detailing what is lawful and unlawful and only the most committed members might rigorously observe such laws (Reynolds, 2000). Religious (observant) Jews, too, are particularly vigilant about keeping kosher laws regarding food, food mixtures, and food preparation.…”

Section: Marking Group Boundariesmentioning

confidence: 99%

“…In contrast to consuming great quantities of foods or consuming rare and prestigious foods, another means of signaling status through food is by the adoption of food taboos and dietary restrictions. Certain early Islamic ascetic and Christian monastic sects focused on strict dietary regimens, and fasting or eating only that which was needful to sustain life was an indicator of deeper commitment, greater spirituality, and consequently higher status within the religio-cultural group (Reynolds, 2000). Similarly, in societies where food is hard to come by, the poor must eat any food available to them.…”

Section: Status Signalingmentioning

confidence: 99%

Matzah, Meat, Milk, and Mana

Johnson

White

Boyd

et al. 2011

Journal of Cross-Cultural Psychology

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Religio-cultural groups endorse an astounding diversity of beliefs and rituals regarding food. The authors theorize that such practices in part originate and persist because they (a) mark in-group membership through the consumption of unique foods and the establishment of common food rituals, (b) signal status through fasting or ingesting certain foods or large quantities of food, and (c) help individuals avoid disease by promoting or prohibiting specific foods that were historically available. Moreover, the authors theorize that these sociofunctional motives are grounded in essentialist beliefs about the discreteness of biological kinds and/or beliefs about unseen spiritual essences, transmitted through food or food preparation. They consider how psychological explanations of religio-cultural food prescriptions and prohibitions may or may not map onto religious explanations. The authors also offer testable hypotheses about where and why certain food practices may originate and persist, and they hope that this analysis is the kind that provides insight into factors that may have shaped a wider range of religio-cultural beliefs and practices.

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“…'s edited collection, Judaism & Food (2005) is a good example of this sort of scholarship, with chapters looking at the culinary traditions of specific Jewish communities (American South, Russian Jewish diaspora, Hasidism), cookbook traditions, and theological engagements with cooking, among others. Numerous publications exist on other cooking and food production practices in other religious traditions as well (Khare 1992, Albala and Eden 2011, Reynolds 2000, Hoffman 1995, though those on Judaism are the more numerous. Since the act of preparation further transforms the food and to lesser or greater extents removes it from nature, analyzing the way in which it remains more or less "natural" offers an opportunity to investigate hidden understandings of nature within such religious traditions.…”

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confidence: 99%

“Food (Not) from a Truck”

Zeller

2021

Worldviews

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This article charts the major concepts, theoretical and methodological models, and approaches used by teachers and scholars of religion and food, with a focus on how such concepts may be embedded within courses on religion and nature. The article first introduces central topics such as foodways, the food cycle, and some key concepts within the cultural study of religion, nature, and food. Second, it notes how the study of religion, nature, and food requires drawing from the tools of food studies, religious studies, diet/nutritional studies, and cultural studies, among others. Finally, the article offers some best practices in terms of how to teach the topic, focusing on active learning strategies. The article proposes that because everyone eats, the topic of religion, nature, and food is a unique way to engage students, helping them think critically about an otherwise unexamined but pervasive aspect of life.

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The Sufi Approach to Food: A Case Study of Ādāb

Cited by 8 publications

References 0 publications

Religion and Psychological Values in Culinary Tradition Within Local Communities of West Kalimantan

Religion and Psychological Values in Culinary Tradition Within Local Communities of West Kalimantan

Matzah, Meat, Milk, and Mana

“Food (Not) from a Truck”

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