In Amma S Healing Room Pul

In Amma s Healing Room is a vivid and compelling study of the life and thought of a female Muslim spiritual leader Amma to her family and disciples who lives and practices in the city of Hyderabad in South India. Joyce Burkhalter Flueckiger describes Amma s practice as a form of vernacular Islam that has arisen in a particular locality, one in which the boundaries between Islam, Hinduism and Christianity are fluid. In the healing room, Amma meets a diverse clientele that includes men as well as women, and people of various religious and social backgrounds. Seated at a small table, writing amulets in Arabic while her husband, Abba, himself a Sufi master, operates a small store catering to the waiting crowd, Amma advises her disciples, who come to her with a wide range of physical, social and physiological afflictions. Even as she declares that the most important distinction among humans is that of gender, not religion, Amma crosses those boundaries to practice in a traditionally male ritual role, and must continually recreate and maintain her authortity as healer to meet the public . Flueckiger s collaboration with Amma over a number of years is an integral part of the story she tells. Much of Amma s complex cosmology is presented in her own words. The author describes her research methods and growing understanding of her material in terms of a deepening relationship with Amma, to whom she related at different moments as daughter, disciple and researcher. The resulting study is a work of insight and compassion that challenges widely held views of religion and gender in India as it reveals the creativity of a tradition too often portrayed by Muslims and non-Muslims alike as singular and monolithic.

""[I]t is extremely salubrious to see the ways Islam works in the lives of ordinary people who are not politicized in their religious lives.... No other book on South Asia has material like this."" --Ann Grodzins Gold In Amma's Healing Room is a compelling study of the life and thought of a female Muslim spiritual healer in Hyderabad, South India. Joyce Burkhalter Flueckiger describes Amma's practice as a form of vernacular Islam arising in a particular locality, one in which the boundaries between Islam, Hinduism, and Christianity are fluid. In the ""healing room,"" Amma meets a diverse clientele that includes men and women, Muslim, Hindu, and Christian, of varied social backgrounds, who bring a wide range of physical, social, and psychological afflictions. Flueckiger collaborated closely with Amma and relates to her at different moments as daughter, disciple, and researcher. The result is a work of insight and compassion that challenges widely held views of religion and gender in India and reveals the creativity of a tradition often portrayed by Muslims and non-Muslims alike as singular and monolithic.

"[I]t is extremely salubrious to see the ways Islam works in the lives of ordinary people who are not politicized in their religious lives. . . . No other book on South Asia has material like this." —Ann Grodzins Gold In Amma's Healing Room is a compelling study of the life and thought of a female Muslim spiritual healer in Hyderabad, South India. Joyce Burkhalter Flueckiger describes Amma's practice as a form of vernacular Islam arising in a particular locality, one in which the boundaries between Islam, Hinduism, and Christianity are fluid. In the "healing room," Amma meets a diverse clientele that includes men and women, Muslim, Hindu, and Christian, of varied social backgrounds, who bring a wide range of physical, social, and psychological afflictions. Flueckiger collaborated closely with Amma and relates to her at different moments as daughter, disciple, and researcher. The result is a work of insight and compassion that challenges widely held views of religion and gender in India and reveals the creativity of a tradition often portrayed by Muslims and non-Muslims alike as singular and monolithic.

Inter-religious relations in India are notoriously fraught, not infrequently erupting into violence. This book looks at a place where the conditions for religious conflict are present, but active conflict is absent. Bigelow focuses on a Muslim majority Punjab town (Malkerkotla) where both during the Partition and subsequently there has been no inter-religious violence. With a minimum of intervention from outside interests, Muslims, Hindus, and Sikhs have successfully managed conflict when it does arise. Bigelow explores the complicated history of the region, going back to its foundation by a Sufi saint in the fifteenth century. Combining archival and interview material, she accounts for how the community's idealized identity as a place of peace is realized on the ground through a variety of strategies. As a story of peace in a region of conflict, this study is an important counterbalance to many conflict studies and a corrective to portrayals of Islamic cultures as militant and intolerant. This fascinating town with its rich history will be of interest to students and scholars of Islam, South Asia, and peace and conflict resolution.

The book proposes a critical theory of the role and place of religion in public health and argues for a programmatic reorientation of these two fields of practice and inquiry to more effectively align religious health assets - widely present in many contexts - and public health services and facilities.

As news spread that more women died from breast and cervical cancer in India than anywhere else in the world in the early twenty-first century, global public health planners accelerated efforts to prevent, screen, and treat these reproductive cancers in low-income Indian communities. Cancer and the Kali Yuga reveals that women who are the targets of these interventions in Tamil Nadu, South India, hold views about cancer causality, late diagnosis, and challenges to accessing treatment that differ from the public health discourse. Cecilia Coale Van Hollen's critical feminist ethnography centers and amplifies the voices of Dalit Tamil women who situate cancer within the nexus of their class, caste, and gender positions. Dalit women's narratives about their experiences with cancer present a powerful and poignant critique of the sociocultural and political-economic conditions that marginalize them and jeopardize their health and well-being in twenty-first-century India.

"Shared" sites, where members of distinct, or factionally opposed, religious communities interact—or fail to interact—is the focus of this volume. Chapters based on fieldwork from such diverse sites as India, Nepal, Sri Lanka, China, Turkey, Morocco, Tunisia, and Vietnam demonstrate how sharing and tolerance are both more complex and multifaceted than they are often recognized to be. By including both historical processes (the development of Chinese funerals in late imperial Beijing or the refashioning of memorial commemoration in the wake of the Vietnam war) and particular events (the visit of Pope John Paul II to shared shrines in Sri Lanka or the Al-Qaeda bombing of an ancient Jewish synagogue on the Island of Djerba in Tunisia), the volume demonstrates the importance of understanding the wider contexts within which social interactions take place and shows that tolerance and intercommunalism are simultaneously possible and perpetually under threat.

When asked to distinguish between different faiths, Mughal prince Dara Shikoh is said to have replied, “How do you draw a line in water?” Inspired by this question, the essays in this volume illustrate how ordinary people in South Asia and the diaspora negotiate their religious identities and encounters in creative, complex, and diverse ways. Taking the approach that narratives “from below” provide the richest insight into the dynamics of religious pluralism, the authors examine life histories, oral traditions, cartographic practices, pilgrimage rites, and devotional music and songs. Drawing on both ethnographic and historical data, they illuminate how, like lines in water, religious boundaries are dynamic, fluid, flexible, and permeable rather than permanently fixed, frozen, and inviolable. A distinct feature of the volume is its proposition of a fresh and innovative typology of boundary dynamics. Boundaries may be attractive or porous, firmly drawn or transcended. Attractive boundaries invite confluence while affirming the differences between self and other, whereas permeable boundaries facilitate exchanges that create new identities and in turn form new lines. Although people may recognize the significance of religious borders, they can choose to transcend them. Throughout this volume, the authors highlight the fascinating range of South Asian religious and cultural traditions.