1983
DOI: 10.1086/jar.39.1.3629815
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Politics and Muslim Ethnicity in South India

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1989
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Cited by 6 publications
(4 citation statements)
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“…Movements reinterpreting Islamic practices have long been identified as a reaction to political inequality, ranging in scale from colonial encounters (Geertz 1968) to competition with other religious groups (Benson 1983), as well as being a form of status competition between Muslims themselves (Mines 1975). The anthropological tradition that has developed around the study of Muslim society has drawn heavily on Weber's sociology (Turner 1974).…”
mentioning
confidence: 99%
“…Movements reinterpreting Islamic practices have long been identified as a reaction to political inequality, ranging in scale from colonial encounters (Geertz 1968) to competition with other religious groups (Benson 1983), as well as being a form of status competition between Muslims themselves (Mines 1975). The anthropological tradition that has developed around the study of Muslim society has drawn heavily on Weber's sociology (Turner 1974).…”
mentioning
confidence: 99%
“…A large number of empirical studies have demonstrated that an ethnic group can be understood in terms of both the primordial dimension and the circumstantial context (Esman 1977;Epstein 1978;Nagata 1981;Benson 1983;Woon 1985;Rosaldo 1988;Bun and Kiong 1993). For example, in research on ethnicity and ethnic boundaries of the Sino-Vietnamese in Victoria, Canada, Woon (1985) identified that the Sino-Vietnamese utilized ethnic charters, including national origin, language and ancestry, in order to obtain instrumental help and comparative advantages, but emotional needs of the individual for self-esteem, a sense of the past, and of belonging are also fundamental for them.…”
Section: ⅳ Concluding Remarks: the Synthesis Of The Two Approaches And A New Termmentioning
confidence: 99%
“…This category primarily consists of the converts from the ex-untouchables. SeeAhmad (1977),Ahmad (1978),Chakravarti (1981), andBenson (1983).5 Indian Islam is characterized by a wide spectrum of doctrinal variety. The Shias, the Sunnis, the Wahabis, the Bohras and the Agha Khanis are just a few examples of a large number of differentiations based on religious or quasi-religious beliefs and ritual practices.6 The bloody riots between Shias and Sunnis; the tension between Deobandis and Brailvis and between the Urdu and Bangla speakers, and between Bangla and Assamese speaker Muslims are not unknown in India.…”
mentioning
confidence: 99%
“…This category primarily consists of the converts from the ex-untouchables. See Ahmad (1977), Ahmad (1978), Ahmad and Chakravarti (1981), and Benson (1983).…”
mentioning
confidence: 99%