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The Hindu Sufis of South Asia

- Partition, Shrine Culture and the Sindhis in India

About The Hindu Sufis of South Asia

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh''s inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals. In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.

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  • Language:
  • English
  • ISBN:
  • 9780755643691
  • Binding:
  • Paperback
  • Pages:
  • 256
  • Published:
  • July 28, 2021
  • Dimensions:
  • 156x234x0 mm.
  • Weight:
  • 358 g.
Delivery: 1-2 weeks
Expected delivery: January 2, 2025
Extended return policy to January 30, 2025
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Description of The Hindu Sufis of South Asia

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh''s inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals.
In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.

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