The women of Karbala: ritual performance and symbolic discourses in modern Shi’i Islam: Difference between revisions
Jump to navigation
Jump to search
No edit summary |
No edit summary |
||
| (7 intermediate revisions by the same user not shown) | |||
| Line 40: | Line 40: | ||
This book in 309 pages was among 100 best seller books of Amazon and about 4,282,666 copies of it have been sold. | This book in 309 pages was among 100 best seller books of Amazon and about 4,282,666 copies of it have been sold. | ||
The present book is about [[Karbala]], the emergence of Shi'ism, gender and its limitations and acceptances, the development of Shiite symbols and religions in Iran and other parts of the world, including the Arab world, South Asia and the United States. It is divided into two main parts and 11 chapters in which different authors | The present book is about [[Karbala]], the emergence of Shi'ism, gender and its limitations and acceptances, the development of Shiite symbols and religions in Iran and other parts of the world, including the Arab world, South Asia and the United States. It is divided into two main parts and 11 chapters in which different authors discuss some aspects as to how Shiite women are affected by or participate in a "[[Ta'ziya|Taziya]]", and about how Karbala event influenced the social and political lives of Shiite women around the world. They argue that the presence of Shiite women in the [[Muharram]] mourning rituals is different from the presence of other women in other religions. Moreover this presence in the same Shiite culture varies from community to community. | ||
== Abstract of chapters == | == Abstract of chapters == | ||
| Line 49: | Line 49: | ||
* The Gender Dynamics of Muharram Symbols and Rituals in the Latter Years of Qajar Rule, in this chapter Kamran Scot Aghaie deals with the issue of gender and its social, psychological and spiritual dimensions in Shiite religions in the Qajar period in Iran and how the dynamics and symbols served to restrict female behavior in certain ways. | * The Gender Dynamics of Muharram Symbols and Rituals in the Latter Years of Qajar Rule, in this chapter Kamran Scot Aghaie deals with the issue of gender and its social, psychological and spiritual dimensions in Shiite religions in the Qajar period in Iran and how the dynamics and symbols served to restrict female behavior in certain ways. | ||
* ‘‘Oh, My Heart Is Sad. It Is Moharram, the Month of [[Zaynab|Zaynab’]]’: The Role of Aesthetics and Women’s Mourning Ceremonies in Shirazin this Chapter Ingvild Flaskerud discusses the religious role of women in modern Shiraz and how they participate in such ceremonies and aesthetic drawing of Muharram mourning of women in modern Shiraz. | * ‘‘Oh, My Heart Is Sad. It Is Moharram, the Month of [[Zaynab|Zaynab’]]’: The Role of Aesthetics and Women’s Mourning Ceremonies in Shirazin this Chapter Ingvild Flaskerud discusses the religious role of women in modern Shiraz and how they participate in such ceremonies and aesthetic drawing of Muharram mourning of women in modern Shiraz. | ||
* The Daughters of Karbala: Images of Women in Popular [[Shiʿa|Shi'i]] Culture in Iran, in this Chapter Faegheh Shirazi discusses about different aspects of female personality in the text of lamentations, songs and slogans of mourning ceremonies in Iran. | * The Daughters of Karbala: Images of Women in Popular [[Shiʿa|Shi'i]] Culture in Iran, in this Chapter [[Faeghe Shirazi|Faegheh Shirazi]] discusses about different aspects of female personality in the text of lamentations, songs and slogans of mourning ceremonies in Iran. | ||
* Iconography of the Women of Karbala: Tiles, Murals, Stamps, and Posters, in this Chapter [[Peter J. Chelkowski]] considers the image of female model characters such as Zaynab and [[Hussain ibn Ali|Hussein]]'s wife in Shiite religious stories. He believes that these images have had an impact on the modern political world and its appearance. | * Iconography of the Women of Karbala: Tiles, Murals, Stamps, and Posters, in this Chapter [[Peter J. Chelkowski]] considers the image of female model characters such as Zaynab and [[Hussain ibn Ali|Hussein]]'s wife in Shiite religious stories. He believes that these images have had an impact on the modern political world and its appearance. | ||
=== Part 2: The Arab World, South Asia, and the United States of America === | === Part 2: The Arab World, South Asia, and the United States of America === | ||
Sakineh, The Narrator of Karbala: An Ethnographic Description of a Women’s Majles Ritual in Pakistan, in this Chapter Shemeem Burney Abbas explores how the events of Karbala were narrated by a Shiite woman narrator in women's mourning rituals in Pakistan. | Sakineh, The Narrator of Karbala: An Ethnographic Description of a Women’s Majles Ritual in Pakistan, in this Chapter [[Shemeem Burney Abbas]] explores how the events of Karbala were narrated by a Shiite woman narrator in women's mourning rituals in Pakistan. | ||
[[Zaynab|Sayyedeh Zaynab]]: The Conqueror of Damascus and Beyond, in this chapter Syed Akbar Hyder deals with South Asia and what is presented there as religious practices and shows the focus of the text of laments and hymns on Sayyedeh Zaynab. | [[Zaynab|Sayyedeh Zaynab]]: The Conqueror of Damascus and Beyond, in this chapter [[Syed Akbar Hyder]] deals with South Asia and what is presented there as religious practices and shows the focus of the text of laments and hymns on Sayyedeh Zaynab. | ||
Gender and Muharram Rituals in an Ismaili Sect of South Asian Muslims, in this Chapter Rehana Ghadially analyzes one of the manifestations of Ismaili Shiism in the Bohra community of India. She talks about the activities of men and women in Muharram ceremonies and the issue that presence of women depends on the type of ceremonies (private or public). | Gender and Muharram Rituals in an Ismaili Sect of South Asian Muslims, in this Chapter Rehana Ghadially analyzes one of the manifestations of Ismaili Shiism in the Bohra community of India. She talks about the activities of men and women in Muharram ceremonies and the issue that presence of women depends on the type of ceremonies (private or public). | ||