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By David Gilmartin, Bruce B. Lawrence
This assortment demanding situations the preferred presumption that Muslims and Hindus are irreconcilably varied teams, unavoidably conflicting with one another. Invoking a brand new vocabulary that depicts a missed substratum of Muslim-Hindu commonality, the members display how Indic and Islamicate global perspectives overlap and infrequently converge within the premodern historical past of South Asia.
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Extra resources for Beyond Turk and Hindu: Rethinking Religious Identities in Islamicate South Asia
Sample text
30 Because of its lack of specificity, the nature of that rehabilitation can be adjusted to the user’s immediate circumstance. The progress documented in the trilogy of Vaißn$ava tales parallels the historical events of the settling of Bengal. As the GanŸg Ÿ å shifted steadily to the east, the limits of what defined the traditional heartland or madhyadesœa of brahmanical culture could be extended, but only if brought under proper control. Making good use of the available powers, one agent of that Hindu domestication became the p•r, for the p•r could actually do what bråhman$as themselves could not: inhabit a wild land to tame it.
His lotus body shimmers brilliantly, Four times greater than a full moon perched above clouds thick with rain. The sacred thread drapes his shoulder, a chain belt hangs at his waist, in his hands tremble one’s aspirations. 7 The appearance of this p•r becomes an explicit visual metaphor in the way he combines key marks of a public Muslim and Hindu allegiance. It is not unusual for Satya P•r to approach significant religious figures in either community while quoting from the Qur ån and Bhågavata Purån$a.
Carl Ernst, Eternal Garden: Mysticism, History, and Sufism in a South Asian Center (Albany: State University of New York Press, 1992), 22–37. David Gilmartin and Bruce Lawrence | 21 1 Alternate Structures of Authority Satya P•r on the Frontiers of Bengal Tony K. Stewart Interpreting Satya P•r Problems of Categorizing Inhabitants of the northeastern section of the subcontinent (the territories of contemporary West Bengal, Orissa, and Bangladesh) have turned to the religious figure of Satya P•r to protect against the vagaries of extended travel, to ensure the general weal of one’s family, and perhaps most frequently, simply to get rich.