Relevant bibliographies by topics / Syncretism (Islam)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Syncretism (Islam)'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Syncretism (Islam).'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Syncretism (Islam)"

1

Janson, Marloes. "UNITY THROUGH DIVERSITY: A CASE STUDY OF CHRISLAM IN LAGOS." Africa 86, no. 4 (October 24, 2016): 646–72. http://dx.doi.org/10.1017/s0001972016000607.

Full text
Abstract:
ABSTRACTThis article presents an ethnographic case study of Chrislam, a series of religious movements that fuse Christian and Muslim beliefs and practices, in its socio-cultural and political-economic setting in Nigeria's former capital Lagos. In contrast to conventional approaches that study religious movements in Africa as syncretic forms of ‘African Christianity’ or ‘African Islam’, I suggest that ‘syncretism’ is a misleading term to describe Chrislam. In fact, Chrislam provides a rationale for scrutinizing the very concept of syncretism and offers an alternative analytical case for understanding its mode of religious pluralism. To account for the religious plurality in Chrislam, I employ assemblage theory because it proposes novel ways of looking at Chrislam's religious mix that are in line with the way in which its worshippers perceive their religiosity. The underlying idea in Chrislam's assemblage of Christianity and Islam is that to be a Christian or Muslim alone is not enough to guarantee success in this world and the hereafter; therefore, Chrislam worshippers participate in Christian as well as Muslim practices, appropriating the perceived powers of both.
APA, Harvard, Vancouver, ISO, and other styles
2

Wijanarko, Fajar. "Serat Dahor Palak, Sastra Islam Abad XVII." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 37. http://dx.doi.org/10.22515/shahih.v2i1.680.

Full text
Abstract:
Islam and the dimensions of public believe in Java have their own way to sneak around and survive. Both have an equal position till the society find the now concept, which is Islam Jawa. It is a belief that accommodates between Islam and the traditional beliefs system. The fact of them is also happening on writing era of a manuscript. The last, Syncretism and Sufism are became commonplace in the understanding and development of Islamic literature, which one is Serat Dahor Palak (SDP). The truth of syncretism would be written based on philology approach and method of library research. Inside include of local wisdom from the manuscript which talks about the prophet is way in Hinduism era.
APA, Harvard, Vancouver, ISO, and other styles
3

WOHLRAB-SAHR, Monika. "Conversion to Islam: Between Syncretism and Symbolic Battle." Social Compass 46, no. 3 (September 1999): 351–62. http://dx.doi.org/10.1177/003776899046003010.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Akhda, Najmu Tsaqib. "Tolerance as the Essential Key for Javanese Society in Preserving the Traditional Cultures." DINIKA : Academic Journal of Islamic Studies 2, no. 2 (August 31, 2017): 199. http://dx.doi.org/10.22515/dinika.v2i2.138.

Full text
Abstract:
The close relationship between Java and syncretism invites many questions regarding the historical and cultural backgrounds of these two elements. This paper attempts to find out the form of relationship made by the Javanese society and the practice of syncretism. Some literary reviews are presented in portraying the connection of the Javanese society, especially the practices related to Islam, and the practice of syncretism. It is found out that tolerance is the essential key in accommodating Javanese society and syncretism. Indeed, the era of globalization and modernization is one of the challenges in preserving Javanese traditional cultures. Keywords:Syncretism, Javanese-culture, Tolerance
APA, Harvard, Vancouver, ISO, and other styles
5

Marinsah, Syamsul Azizul, Mohd Anuar Ramli, and Khairul Azhar Meerangani. "[Manhaj Wasaatiyah Application on Syncretism Phenomenon in The Custom of Bajau Community in Semporna Sabah District] Aplikasi Manhaj Wasatiyyah Terhadap Fenomena Sinkretisme dalam Adat Masyarakat Bajau di Daerah Semporna Sabah." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (January 31, 2018): 33–46. http://dx.doi.org/10.37231/jimk.2018.16.1.243.

Full text
Abstract:
The State of Sabah is consist of multiethnic society in which each of the ethnics has cultural uniqueness that differs from one another. The acceptance of Islam caused an assimilation between the Bajaus traditions and Islamic teaching which then led to syncretism. Consequently, some of the practices are regarded as a part of Islamic teachings even though, these practices are actually inherited from their ancestors unrelated to Islamic rules provided in the al-Qur’an and prophetic traditions. The purpose of this study is to discuss the phenomenon of syncretism in their life cycle. Yet, the objective of this study is attempts to analyze the application of the wasatiyyah methodology in dealing with the phenomenon of syncretism. Accordingly, this is a qualitative study which adopts interviews and data analyze. The findings of the study shows that syncretism occured among the Bajau community. Moreover, in dealing of syncretism between tradition and the teachings of Islam, emerged two groups took a different approach to this issue. The first group are those who seek to practice Islam careful and condemn the heretical doctrine (bidaah) of the Bajau community practices that are not aligned with al-Quran and al-Sunnah. The second group are those who can accept the syncretism as a whole. Therefore, the methodology of wasatiyyah should be applied in dealing with the phenomenon to ensure a balance between idealism embodied in Islamic law with the reality of its implementation in the Bajau community. Keywords: Manhaj Wasatiyyah, Syncretism, Urf, Bajau, Semporna Negeri Sabah mempunyai sebuah masyarakat majmuk yang dilatari dengan keunikan dan perbezaan budaya yang tersendiri dengan masyarakat lain. Pertembungan budaya dan kepercayaan agama telah melahirkan satu entiti hybrid yang menarik dan dikenali dalam khazanah disiplin ilmu fiqh budaya atau ilmu antropologi sebagai sinkretisme. Objektif kajian ini cuba membincangkan fenomena sinkretisme yang berlaku dalam amalan masyarakat Bajau di Semporna Sabah merangkumi aspek kepercayaan tradisi hingga adat kematian. Selain itu, objektif kajian ini cuba mengkaji dan menganalisis aplikasi manhaj wasatiyyah dalam menangani fenomena sinkretisme tersebut. Sehubungan itu, kajian ini merupakan kajian kualitatif yang menggunakan metode pengumpulan data melalui temu bual dan analisis dokumen. Hasil dapatan kajian mendapati, terdapat banyak gejala sinkretisme yang berlaku dalam adat resam masyarakat Bajau yang sukar diketahui sama ada adat resam tersebut merupakan ajaran Islam yang tulen atau peninggalan tradisi silam pra-Islam. Selain itu, dalam menghadapi sinkretisme antara adat tradisi dengan ajaran Islam, muncul dua kelompok yang mengambil pendekatan berbeza dalam isu ini. Kelompok pertama adalah golongan yang berusaha untuk mengamalkan ajaran Islam sepenuhnya dan menghukumkan bidaah segala amalan masyarakat Bajau yang tidak sejajar dengan al- Qur’an dan al-Sunnah. Kelompok kedua pula adalah golongan yang dapat menerima sinkretisme secara keseluruhan. Oleh itu, manhaj wasatiyyah perlu diaplikasikan dalam menangani fenomena tersebut bagi memastikan keseimbangan di antara idealisme yang terkandung dalam hukum Islam dengan realiti perlaksanaannya dalam masyarakat Bajau. Kata kunci: Manhaj Wasatiyyah, Sinkretisme, Adat, Bajau, Semporna.
APA, Harvard, Vancouver, ISO, and other styles
6

Syariffudin, M. Mansur. "ISLAM DAN TRADISI BARITAN." IBDA` : Jurnal Kajian Islam dan Budaya 11, no. 1 (January 15, 2013): 88–99. http://dx.doi.org/10.24090/ibda.v11i1.70.

Full text
Abstract:
This paper discusses the Baritan tradition in Pemalang which isdone by the fishermen to pray for their safety. The method of interviewand observation are used to get the important data. The tradition hasbeen done in some generations as there is a syncretism between Islamand the local culture. Islamic teaching combined with the local structuremakes the praying ritual long-lasting. Still there is a diferrence in prayingfor safety mission, in the past the prayer wa intended to the Spirit whilenowadays it is intended to The Supreme God.
APA, Harvard, Vancouver, ISO, and other styles
7

Chakim, Sulkhan. "Potret Islam Sinkretisme: Praktik Ritual Kejawen?" KOMUNIKA 3, no. 1 (March 2, 2015): 1. http://dx.doi.org/10.24090/kom.v3i1.2009.pp1-9.

Full text
Abstract:
Javanese people, usually called Kejawen people, believe that all religions teach good values and spiritualpurity to reach perfection in life. They train their spiritual life and inner sense to achieve the highest existence of a human being.When the preaching of Islam came to Java, their rituals and religious practices were influenced by the new values of Islam.Through some dialogical processes, then occurs syncretism as a form of their religious and ritual practices.
APA, Harvard, Vancouver, ISO, and other styles
8

Hernawan, Wawan, Tatang Zakaria, and Aini Rohmah. "Sinkretisme Budaya Jawa dan Islam dalam Gamitan Seni Tradisional Janengan." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, no. 3 (October 30, 2020): 161–76. http://dx.doi.org/10.15575/rjsalb.v4i3.9444.

Full text
Abstract:
The purpose of this research is to explore the practice of syncretism in Janengan traditional art in Kesugihan Village, Cilacap, Central Java. This study employs a qualitative research with a multi-disciplinary approach contained four historical method stages. The result of the research shows that Janengan traditional art in Kesugihan Village Cilacap is known as salawat Janengan or salawat illau. It contains Islamic teachings about faith and tasawuf (Islamic mysticism) combined with Javanese local cultural patterns. The community perform this traditional art in slametan events, especially at the commemoration of the Prophet's Birthday (Maulid Nabi Saw.). In conclusion, the syncretism of Javanese-Islamic culture in syi’ir or salawat singir with the Javanese genre as well as sajen (offerings) in each of these arts is strong. This study recommends conducting policy research in strengthening the preservation of Javanese-Islamic traditional arts and Indonesian contexts.
APA, Harvard, Vancouver, ISO, and other styles
9

Rofiqoh, Yusnia I’anatur, Ach Tofan Alvino, Asmi Chusae, and Yasyva Agfa Nizar. "Islam and Syncretism in Java: Reflections on the Thought of Geertz and Woodward." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 01 (May 3, 2021): 47–61. http://dx.doi.org/10.37680/muharrik.v4i01.634.

Full text
Abstract:
This article aims to revisit the concept of Javanese Islam in the thinking of Clifford Geertz and Mark R Woodward. This study is not a comparative study of the two figures but rather a criticism of Geertz's thinking using Woodward's thinking. Geertz stated that Islam in Java is considered a practice that deviates from Islamic values ​​and teachings. Geertz's grouping of religious typology, namely Priyayi, Abangan, and Santri, is also problematic. Priyayi and abangan groups are considered followers of mystical teachings (kejawen), while the santri group adheres to pure Islam. Meanwhile, Woodward explains Javanese Islam with the theory of mystical Islam (Islamic Sufism). Woodward divides it into three essential characteristics: first, to believe in God Almighty, second, to be mystical, and third, to have a syncretic character. According to Woodward, there is only one Javanese religion, and the binding factor is Islam, not Java, as Geertz’s statement.
APA, Harvard, Vancouver, ISO, and other styles
10

Sagan, Oleksandr N. "Ethno-confessional syncretism in Islam (on the example of Crimea)." Ukrainian Religious Studies, no. 37 (December 6, 2005): 120–35. http://dx.doi.org/10.32420/2006.37.1710.

Full text
Abstract:
Despite being far higher than, for example, Christianity, the claims of cosmopolitanism and universality, the desire to disassociate from national factors, Islam is still fully embedded in the conventional system of ethno-confessional syncretism, which, without disclosing in detail (because of its limitations) processes can be reduced to the following main components
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Syncretism (Islam)"

1

Balogun, Muhsin Adekunle. "Syncretic beliefs and practices amongst Muslims in Lagos state Nigeria : with special reference to the Yoruba speaking people of Epe." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/1569/.

Full text
Abstract:
Different disciplines have explored the history of Islām in Yoruba land which started in the early 18th century. However, the impact of religious syncretism has not been systematically studied. Therefore, this thesis examines the extent of the involvement of Yoruba Muslims in syncretic beliefs and practices in Nigeria using the Lagos State as a case study, with a view to bringing out the impact of Tawḥīd on them. In agreement with previous research, this study notes that there is a prevalence of religious syncretism among many Yoruba Muslims, but it principally argues that its impact affects many of them negatively. If continuous awareness campaign could be carried out, the phenomenon will be reduced. A triangulated method was used to carry out this study. The findings of this thesis indicated reappraisal of the problem associated with many Yoruba Muslims’ persistence in syncretism and its implications on their faith (īman). While this study appreciates the attempts of some scholars to eradicate this endemic problem, it reveals that Tawḥīd is not yet inculcated into many Yoruba Muslims within the Yoruba religio-cultural context. Therefore, a concerted effort is necessary among all stakeholders in the task of promoting the effective instillation of practical Tawḥīd.
APA, Harvard, Vancouver, ISO, and other styles
2

"The Malay community of Gauteng: syncretism, beliefs, customs and development." Thesis, 2009. http://hdl.handle.net/10210/1869.

Full text
Abstract:
M.A.
The dissertation focuses on a particular community, religiously defined, residing in a certain area. It characterizes their particular beliefs and customs, and portrays the history and development. For this purpose several sources have been consulted and no less than 37 people interviewed. The Malay community of Gauteng predominantly originated from the Cape and Port Elizabeth. Their ancestors were originally posted to South Africa from the Dutch settlements in the Malay Archipelago during the 17th and 18th centuries as slaves and political exiles. Some of them, however, were people of high rank. The Malays settled in Johannesburg and Pretoria towards the end of the 19th century and in Nigel between 1976 and 1977. This area is presently known as Gauteng. The Malay community of Gauteng are all Muslims and predominantly followers of the Shafi‘î madhhab (Islamic School of Thought). They constitute a minority group both religiously and ethnically. The Malays of Gauteng furthermore consist of various ethnical groups who were classified as part of the Coloured population group under the Group Areas Act 41 of 1950. In Johannesburg and Nigel the Malays lived in Coloured residential areas but in Pretoria the Malays rather associated them with the Indian Muslims. In Pretoria the majority of the Malays therefore settled in the Indian residential area Laudium instead of the Coloured residential area Eersterust. The research highlights the prominent early ‘Ulamâ’ (Muslim religious scholars) in both the Cape and Gauteng as well as their contributions towards the preservation, growth and development of Islam in both areas. Unfortunately in the Gauteng province (formerly part of the old Transvaal province) the Malays were often denied their contributions and initiatives in the Islamic field by another Muslim ethnical group. Attention is paid to the Malay communities’ acceptance of various syncretistic elements and innovations in their daily Islamic belief systems and social and religious customs. These include certain practices during pregnancies, ‘aqîqah (birth ceremonies), grave worshipping, engagements, weddings, doopmaal (baptisms), religious celebrations and tamats (Muslim religious school graduations). The research shows how pure Islamic elements were diffused and transformed into a unique local version of Islam since their days of slavery. The said practices also reflect possible elements of Hinduism and local tribal customs in them. It is founded in the research that the Malay community practised syncretism in the spirit of pure Islam. Their syncretistic customs were never intended to show disrespect to Islam or to create a new brand of Islam. It was practiced by the majority of the Malay community rich and poor, educated and uneducated. The Malay community of Gauteng never realised nor were they aware that their various religious customs and cultures were actually syncretistic in nature and not part of pure Islam. It was only during the last fifteen years that they became aware of this fact. To many Malays what they were practising was part of Islam and as such will always be part of Islam and part of their heritage. Their practices, however, brings them into conflict with some of the Malay ‘Ulamâ’. The research also discusses the various dark superstitious beliefs of the Malays of Gauteng. These kinds of superstitious beliefs formed an integral part of the belief system of the Pagans prior to the advent of Islam. Unfortunately even today superstition still forms part of some Malays’ belief system which include elements such as visiting dukums (Malay spiritual doctors), fortune tellers; avoiding double weddings; superstitious beliefs pertaining to pregnant ladies, new born babies and the misperception that the month of Safar (2nd Islamic month) is filled with fear, ill fortune and bad luck. Some Malay ‘Ulamâ’ especially those who are alumni from the Dâr al-‘Ulûms tried and are still trying various methods to rid the general Malay community of Gauteng from their syncretistic practises and superstitious beliefs but unfortunately they are not very successful in it. Wherever and whenever these ‘Ulamâ’ officiate at Malay religious functions they would not participate nor allow or even encourage that any of the Malay syncretistic practices should be part of the proceedings. Since the Malays of Gauteng have moved to new mixed racial areas far from vibrant Malay communities the future of the Malay culture is however unpredictable. The research further focuses on the spiritual, educational and economical development of the Malays of Gauteng. Firstly it focuses on the fact that the Malays were forcibly removed from their homes in Johannesburg and Pretoria and compelled by the government to resettle in new Coloured residential areas. Here they were however afforded the opportunity to purchase their own residential properties and built their own businesses. (Formely the Malays were deprived by the authorities to rent businesses from government owned business enterprices). Secondly it focuses on the growth and development, deterioration and eventual resurgence of the Malay Hifz (memorization of the Qur’ân) tradition. A similar tendency is also reported with regard to the number of ‘Ulamâ’. Most students are nowadays trained locally at the Dâr al-‘Ulûms in South Africa. Formerly they were educated at institutions in India, Pakistan, Saudi Arabia and Egypt. Many Malay ‘Ulamâ’, past and present were known for their extensive academic qualifications. Thirdly the research focuses on the Malay ‘Ulamâ’s inability and unsuccessful attempts since 1923 to establish a recognized ‘Ulamâ’ body (theological council) in Gauteng. The research found that the Malay ‘Ulamâ’ had over the years resisted all attempts to unite on a common ground in Gauteng.
APA, Harvard, Vancouver, ISO, and other styles
3

Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.

Full text
Abstract:
This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity. As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions: * Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone? * What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country? Muslim and Christians have given several factors that are responsible for this exclusion: * The prejudices that they inherited from their forebears * ATR lacks the hallmarks of a true religion * ATR is primitive and economically weak * The fear that the accommodation of ATR will result in syncretism and nominalism * Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable. Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war. Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures. Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR: * Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue * Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners. If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered: * Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone * Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.
Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
APA, Harvard, Vancouver, ISO, and other styles
4

Emadinia, Arash. "The Soul in Afterlife." Doctoral thesis, 2017. http://hdl.handle.net/21.11130/00-1735-0000-0005-1268-2.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Syncretism (Islam)"

1

Cederroth, Sven. From syncretism to orthodoxy: The struggle of Islamic leaders in an East Javanese village. Copenhagen, Denmark: Nordic Institute of Asian Studies, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Brakel, Clara. Islamic Syncretism in Indonesia: From historical written sources to contemporary ritual practice in Java. Jerusalem: The Harry S. Truman Research Institute for the Advancement of Peace, The Hebrew University, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Islamic syncretism in Indonesia: From historical written sources to contemporary ritual practice in Java. Jerusalem: The Harry S. Truman Research Institute for the Advancement of Peace, The Hebrew University, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Hindu-Muslim syncretic shrines and communities. New Delhi: Mittal Publications, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Religious Syncretism (Scm Core Text S.). SCM Press, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

M, Waseem, ed. On becoming an Indian Muslim: French essays on aspects of syncretism. Delhi: Oxford University Press, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Roy, Asim. Islamic Syncretistic Tradition in Bengal. Princeton University Press, 2016.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Roy, Asim. Islamic Syncretistic Tradition in Bengal. Princeton University Press, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Roy, Asim. Islamic Syncretistic Tradition in Bengal. Princeton University Press, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Krisztina, Kehl-Bodrogi, Kellner-Heinkele Barbara, and Otter-Beaujean Anke, eds. Syncretistic religious communities in the Near East: Collected papers of the International Symposium "Alevism in Turkey and comparable sycretistic religious communities in the Near East in the past and present" : Berlin, 14-17 April 1995. Leiden: E.J. Brill, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles

Book chapters on the topic "Syncretism (Islam)"

1

Robison, Claire. "Syncretism." In Islam, Judaism, and Zoroastrianism, 665–68. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_1935.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Amir-Moezzi, Mohammad Ali, and Christian Jambet. "Philosophy and syncretism." In What is Shi'i Islam?, 178–79. New York, NY : Routledge, 2018. | Series: Routledge Persian and Shi’i studies series ; v. 3: Routledge, 2018. http://dx.doi.org/10.4324/9781315106441-13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Khan, Nyla Ali. "Cultural Syncretism in Kashmir." In Islam, Women, and Violence in Kashmir, 45–62. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230113527_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Bayly, Susan. "Islam in Southern India: ‘Purist’ or ‘Syncretic’?" In Two Colonial Empires, 35–73. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4366-7_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

"Rethinking Syncretism." In The Edge of Islam, 177–220. Duke University Press, 2009. http://dx.doi.org/10.1215/9780822390961-005.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

"RETHINKING SYNCRETISM:." In The Edge of Islam, 177–220. Duke University Press, 2009. http://dx.doi.org/10.2307/j.ctv11sn6p7.9.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Garrone, Patrick. "Healing in Cetral Asia: Syncretism and Acculturaion." In Shamanism and Islam. I.B.Tauris, 2013. http://dx.doi.org/10.5040/9780755609291.ch-002.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

"The Phenomenon of Syncretism and the Impact of Islam." In Syncretistic Religious Communities in the Near East, 35–48. BRILL, 1997. http://dx.doi.org/10.1163/9789004378988_007.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

"CHAPTER 4 Rethinking Syncretism: Religious Pluralism and Code Choice in a Context of Ethnoreligious Tension." In The Edge of Islam, 177–220. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822390961-007.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Beránek, Ondřej, and Pavel Ťupek. "Graves and Shrines in Medieval Islam: From Pre-Islamic Times to Ibn Taymiyya’s Legacy." In The Temptation of Graves in Salafi Islam. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474417570.003.0002.

Full text
Abstract:
This chapter provides an overview of the broader context within which debates regarding graves, funeral architecture and ziyāra have taken place. The early Islamic interdictions against certain funerary structures and grave-related rites did not arise in a vacuum. Therefore, the chapter contextualises these debates and the gap that began to emerge between the traditionalists’ (Ahl al-hadith) vision of ideal Islam and the reality of popular Islam. The chapter also offers a detailed focus on the teachings of Ibn Taymiyya, as it was his narrative of Islamic history and the ideal Islamic community that inspired later Sunni reformists, among them the Salafis, who sought to defend Islamic identity against the incursion of foreign influences and impurities, be they elements of Christianity, Judaism, syncretism or modernity.
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Syncretism (Islam)"

1

Aliyuna Pratisti, Siti. "Truce and Tolerance: Syncretism of Islam and Java Revisit." In International Conference on Culture and Language in Southeast Asia (ICCLAS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icclas-17.2018.47.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Hadzantonis, Michael. "The Symbolisms and Poetics of the Japa Mantra in Yogyakarta, Indonesia: An Anthropological Study." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-2.

Full text
Abstract:
The heritage of Yogyakarta and other urban centres throughout Java, Indonesia, is such that their religions have become highly syncretic (Geertz). Here, animism, Hindu roots, and Islam, have been mixed to fashion modern spiritual practices. One of these is the Japa Mantra, a type of prayer used as a spell as white (and sometimes black) magic. The practitioners of the Japa mantra employ Javanese poetics to shape its poetics, in the belief that these mantras are magical and convey the will of deities and other spirits, who empathie with people and whose will allows these spiritual requests to amterialize. This paper presents an early stage in describing the symbolisms and poetics of the Japa Mantra, through the documenting of several hundred practitioners, priests, and others, in Yogyakarta and other urban centres. The analaysis of the poetics of the Japa Mantra practiced by these communities draws on symbolic anthropology, and describes junctures between spiritual speech communities and symbolic representations of a modern Java guided by a sustained heritage, in the face of an institutionalized Islam.
APA, Harvard, Vancouver, ISO, and other styles
3

Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

Full text
Abstract:
Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Syncretism (Islam)' for particular source types:
Journal articles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography