Entangled Religions: Response to J. D. Y. Peel

Larkin, Brian

doi:10.1017/s0001972016000589

Cited by 22 publications

(13 citation statements)

References 12 publications

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“…In the case of the ICC, they believed that data collected on audience reactions would show that Hindus were distinctly Other to Muslims in terms of their desires and tastes but would also reveal strategies for their coexistence. Film was taken seriously as an object of colonial knowledge, as a latent source for knowing of the “entanglement” (Larkin 2016: 634) between and within faiths and the social power they held within the polity.…”

Section: Thresholds Entanglement and “Muslim Tastes”mentioning

confidence: 99%

TheKaččāand thePakkā: Disenchanting the Film Event in Pakistan

Cooper

2020

Comp Stud Soc Hist

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For many city dwellers in Pakistan the distant memory of outdoor cinemas in their ancestral villages rekindles the thrill of first contact with film exhibition. This paper considers attempts made in colonial British India and postcolonial Pakistan to understand, wield, and benefit from the staging of such memorable and affective filmic events. In its cultivation of “cinema-minded” subjects, the British Empire commissioned studies of audiences and their reactions to film exhibition in hopes of managing the unruly morality and materiality of the cinematic apparatus. After Partition and the creation of the Dominion of Pakistan, similar studies continued, evincing a residual strategy of elicited contact. The elicitation of film contact aimed at the exertion and commandment of the event of film exhibition for the purposes of knowing their constituent subjects at a moment of malleability. Yet the Empire's struggle with the perceived problems of “Muslim tastes” and audience members’ ambivalence over rural screenings in post-Partition Pakistan calls for a reconsideration of the efficacy of these tactics. I argue that what complicated these encounters are affective responses that questioned the address, permissibility, and efficacy of film exhibition. In these tactics of elucidation, disenchantment, and denial, ruptures are refused and the new is dismissed as inoperable, incompatible, or impermissible.

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Section: Thresholds Entanglement and “Muslim Tastes”mentioning

confidence: 99%

TheKaččāand thePakkā: Disenchanting the Film Event in Pakistan

Cooper

2020

Comp Stud Soc Hist

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“…58 Arguably, in relation to our own regard for grassroots ecumenism, this call needs to put a further item on the research agenda, or at least shift the weight in debate from too much on mutual transformations, with 'similarities, differences', and too little on entanglements. Even further, if it is useful to start the conceptualisation of entanglements with Brian Larkin's view of a range of 'modes of borrowing, mutual confrontation or reciprocal exchange', 59 then an important question still remains. How are we to open out a better perspective on what, under the gross rubrics of 'interfaith dialogue' and 'interfaith relations', has been poorly documented and little analysed for Christian-Muslim encounters in Africa?…”

Section: Grassroots Ecumenism and Case Historiesmentioning

confidence: 99%

Grassroots Ecumenism in Conflict – Introduction

Werbner

2018

Journal of Southern African Studies

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This Special Issue of JSAS explores the little-recognised, shifting importance of grassroots ecumenism in religious experience and public life. 1 The cases that we present come from across southern Africa, from Rwanda to Angola, to Zambia and Botswana, to South Africa and Swaziland. We match this breadth with arguments that also draw widely, for an emerging area of interest in popular religious change, with contributions from anthropology, social history, theology and religious studies. Among the ecumenical changes we discuss are, perhaps most surprisingly, ones in which counterpublics 2 are anti-establishment, transgressive, even disruptive, as they bring strangers together, with religious motives and moral passion, 3 and oppose dominant publics in the making of public cultures. In our cases, the ecumenical and the agonistic transform together. Most of the believers are Christians who contend, among themselves, with endemic differences and divisiveness, with entanglement in ethnic or identity politics, with dialogue that appeals for reconciliation but that risks an argumentative, not assuaging, encounter. Anti-establishment critique, condemning the theology and practice of entrenched churches, often thrives alongside or even motivates appeals for new, more inclusive unity, even extending between Christianity and other faiths, an extension labelled 'inter-religious'. Some Christians who seek unity and fellowship do so more or less uneasily in the presence of schism and competition, occasionally to the exclusion of those castigated as not 'real Christians'. Given their religious diversity, others take turns, sharing more or less wholeheartedly in common ritual, such as at funerals, where everyone agrees on a spiritual vision of the good death, with consolation for the bereaved. Still others find themselves in conflict over how and even whether Christians should cross over and enter into any religious co-habitation with non-Christians, for example by participating in animal sacrifice and other traditional ritual or by celebrations and rituals with Jews or Muslims and others. 4 We focus our accounts of variable transformations in grassroots ecumenism on a series of interrelated questions. How far and in what ways is grassroots ecumenism ordinarily homegrown, spontaneous or emergent according to conflict or competition in distinctively local circumstances? Does it change radically or in response to the growth of other social and cultural movements, such as the anti-apartheid movement or nationalism, and, if so, how? When

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“…In doing so, we contribute to three interdisciplinary research agendas in African studies. The first of these theorizes the quotidian lives of African cities as sites of implicit ‘mutuality’, even in settings characterized by social division and insecurity (Bjarnesen and Utas 2018; Chari and Gillespie 2014; Hansen and Verkaaik 2009; Larkin 2016; Teppo 2015). The second delves into the micro-politics of everyday interaction that migrant populations negotiate in different African cities (Charway 2019; Dube 2017; Hankela 2020; Sheridan 2018; Sibanda and Sibanda 2014; Siziba 2016; Vinckel 2015).…”

Section: Introductionmentioning

confidence: 99%

Disarming the xenophobic everyday: Muslim migrants and the horizons of urban mutuality in Durban

Kirby¹,

Sibanda²,

Charway³

2021

Africa

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This article explores the everyday lives that African migrants in Durban, South Africa share with other residents of the city. In conversation with Obvious Katsaura's work on ‘ethno-mutualism’, we use the example of ordinary greeting practices to show how Durban's urban everyday has been hijacked by xenophobic sensibilities. By demonstrating how the act of excluding migrants from these practices threatens to render the quotidian city uninhabitable for them, we shed light on the importance of mundane forms of social interaction for building a sense of identity and belonging. We then consider several ways in which African migrants develop and participate in Muslim forms of sociality that assist them in ‘disarming’ the urban everyday: from providing a platform for building solidarity with fellow migrants to mediating a ‘sense of welcome’ from the established Indian South African community. Elaborating on this, we delineate how forms of reciprocity emerge through the interactions between migrant and Indian Muslims that reproduce the ambient life of the city as a shared habitat, opening up new possibilities for entanglement. As such, our analysis contributes to emerging conversations about urban mutuality and migrant religious practices in the everyday lives of African cities.

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Entangled Religions: Response to J. D. Y. Peel

Cited by 22 publications

References 12 publications

TheKaččāand thePakkā: Disenchanting the Film Event in Pakistan

TheKaččāand thePakkā: Disenchanting the Film Event in Pakistan

Grassroots Ecumenism in Conflict – Introduction

Disarming the xenophobic everyday: Muslim migrants and the horizons of urban mutuality in Durban

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