The Social Significance of the Ajj for Thai Muslims

Scupin, Raymond

doi:10.1111/j.1478-1913.1982.tb03230.x

Cited by 40 publications

(6 citation statements)

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“…Historical accounts suggest the Hajj confers social prestige and legitimacy (Donnan, 1989;Yamba, 1995;Eickelman and Piscatori, 1990), although some anecdotal evidence suggests that contemporary Hajjis no longer experience this increase in social status (Scupin 1982). A changed social role may bring expectations for the changed behavior and beliefs that are reflected in our results.…”

Section: A External Social Environmentmentioning

confidence: 70%

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering^*

Clingingsmith

Khwaja

Kremer

2009

Quarterly Journal of Economics

239

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We estimate the impact on pilgrims of performing the Hajj pilgrimage to Mecca. Our method compares successful and unsuccessful applicants in a lottery used by Pakistan to allocate Hajj visas. Pilgrim accounts stress that the Hajj leads to a feeling of unity with fellow Muslims, but outsiders have sometimes feared that this could be accompanied by antipathy toward non-Muslims. We find that participation in the Hajj increases observance of global Islamic practices, such as prayer and fasting, while decreasing participation in localized practices and beliefs, such as the use of amulets and dowry. It increases belief in equality and harmony among ethnic groups and Islamic sects and leads to more favorable attitudes toward women, including greater acceptance of female education and employment. Increased unity within the Islamic world is not accompanied by antipathy toward non-Muslims. Instead, Hajjis show increased belief in peace, and in equality and harmony among adherents of different religions. The evidence suggests that these changes are likely due to exposure and interaction with Hajjis from around the world, rather than a changed social role of pilgrims upon return.

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Section: A External Social Environmentmentioning

confidence: 70%

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering^*

Clingingsmith

Khwaja

Kremer

2009

Quarterly Journal of Economics

239

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“…38 In reference to Thai Muslims, Scupin notes that hajjis need not contribute to meals of festivities and are not expected to undertake strenuous physical labour after returning from the pilgrimage. 39 Such stories are common, however with the increased numbers and accessibility of hajj throughout the world and pilgrims returning home to their communities are not as revered or as rare and unusual as they once were.…”

Section: Pilgrims Returning Homementioning

confidence: 96%

Hong Kong Muslims on Hajj: Rhythms of the Pilgrimage 2.0 and Experiences of Spirituality Among Twenty-First Century Global Cities

O’Connor¹

2014

Journal of Muslim Minority Affairs

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The pilgrimage to Mecca is an often-overlooked topic in the study of Muslim minorities. This work looks at the experiences of Muslims in Hong Kong who make up a multi-ethnic community situated in a densely populated urban metropolis in China. As a small community, these Muslims are free from the constraints of the hajj quota system that most countries are subjected to. The organisation and experiences of these pilgrims is contrasted with recent developments in Mecca, including urban development and communications infrastructure to serve the pilgrims. The twenty-first century hajj, as "pilgrimage 2.0", characterises some of the contemporary challenges that modern hajj poses. These insights are contrasted with Lefebvre's concept of rhythmanalysis to highlight themes of permanence and change. In addressing the similarities of both Mecca and Hong Kong as "global cities", the experiences of Hong Kong Muslims are made distinct.Non-Arab pilgrims are particularly pleased to meet hajjis from distant regions of the Muslim world. The presence of Muslim minorities demonstrates that Islam is a universal faith transcending ethnic and racial boundaries. 1 Without knowing it (which does not mean "unconsciously"), the human species draws from the heart of the universe, movements that correspond to its own movements. 2

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“…The significance of the Hajj and the impact of its rites assume great importance throughout the lives of pilgrims, which can be seen in numerous studies about the Hajj (cf. Bianchi 2004;Wolfe 1997;Peters 1994;Scupin 1982).…”

Section: Introductionmentioning

confidence: 99%

After Hajj: Muslim Pilgrims Refashioning Themselves

Al-Ajarma

2021

Religions

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The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Muslims must perform—once in a lifetime—if they are physically and financially able to do so. In Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often describe their journey to Mecca as a transformative experience. Upon successfully completing the pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations that come with it—within the mundane and complex reality of everyday life. There are many ambivalences and tensions to be dealt with, including managing the community expectations of piety and moral behavior. On a personal level, pilgrims struggle between staying on the right path, faithful to their pilgrimage experience, and straying from that path as a result of human imperfection and the inability to sustain the ideals inspired by pilgrimage. By ethnographically studying the everyday lives of Moroccans after their return from Mecca, this article seeks to answer the questions: how do pilgrims encounter a variety of competing expectations and demands following their pilgrimage and how are their efforts received by members of their community? How do they shape their social and religious behavior as returned pilgrims? How do they deal with the tensions between the ideals of Hajj and the realities of daily life? In short, this article scrutinizes the religious, social and personal ramifications for pilgrims after the completion of Hajj and return to their community. My research illustrates that pilgrimage contributes to a process of self-formation among pilgrims, with religious and non-religious dimensions, which continues long after Hajj is over and which operates within, and interacts with, specific social contexts.

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The Social Significance of the Ajj for Thai Muslims

Cited by 40 publications

References 0 publications

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering^*

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering^*

Hong Kong Muslims on Hajj: Rhythms of the Pilgrimage 2.0 and Experiences of Spirituality Among Twenty-First Century Global Cities

After Hajj: Muslim Pilgrims Refashioning Themselves

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The Social Significance of the Ajj for Thai Muslims

Cited by 40 publications

References 0 publications

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering*

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering*

Hong Kong Muslims on Hajj: Rhythms of the Pilgrimage 2.0 and Experiences of Spirituality Among Twenty-First Century Global Cities

After Hajj: Muslim Pilgrims Refashioning Themselves

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Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering^*

Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering^*