A Culture of Tears: Shrine of Bibi Pak Daman in the Nineteenth and Twentieth Centuries
آنسو ئی ثقافت: بی بی پاک دامن کا مزار،انیسویں اور بیسویں صدی میں
DOI:
https://doi.org/10.53575/u9.v6.01.(22)80-85Keywords:
Tears, Bibi Pak Daman, Sufi Shrines, Devotion, Emotional CommunityAbstract
Tears are significant in the history of Sufism. Tears define the social relationships between individuals and communities associated with Sufi shrines. This article discusses the role of tears in shaping the social relationships between individuals and communities related to the Shrine of Bibi Pak in the nineteenth and twentieth centuries. The culture of tears was based on various traditions and stories which were narrated on special occassions.
References
Keith Oateley, Emotions: A Brief History (Oxford: Blackwell, 2004)
Gray L. Ebersole, "The Poetics and Politics of Ritualized Weeping in Early and Medieval Japan", in Kimberely Christine Patton and John Stratton in Kimberely Christine Patton abd John Stratton Hawley, (eds.) Holy Tears: Weeping in the Religious imagination (Princeton and Oxford: Princeton University Press, 2005); William A. Christian Jr, " Provoked Religious Weeping in Early Modern Spain", in John Corrigan, (eds.) Emotion and Religion: A Critical Assessment and Annotated Bibliography (Greenwood Publishing Group, 2002).
William C. Chittick, Weeping in Classical sufism, Holy Tears: Weeping in the Religious Imagination. Edited by Kimberley Christine Patton and John Stratton Hawley, (Princeton: Princeton University Press, 2005), pp.132-44
Noor Ahmad Chishti, Inquisition Chishti, Ihsan Ali Edition, Lahore, 1953, p. 180
Molvi Muhammad Bakhsh Qureshi, Tarikh Bibian Pak Daman, p. 135
(Noor Zaidi, Making Spaces Sacred: The Sayyeda Zainan and Bibi Pak Daman, Shrines and making of Shia Identity" (University of Pensylvania, 2015), p. 214)
Mufti Ghulam Sarwar, Khadijata-ul-Auliya, Sufism Foundation, p. 32
Dr. Sara Chaney, Interview with BBC, 26th August, 2001, Interview of Azra, a local devotee
Molvi Muhammad Bakhsh Qureshi, Tarikh Bibian Pak Daman, p. 258
Molvi Muhammad Bakhsh Qureshi, Tarikh Bibian Pak Daman, p. 258
To see sufis' connection with politics, visit
[Katherine Pratt Ewing and Rosemary R. Corbett, eds., Modern Sufis and State: The Politics of Islam in South Asia and Beyond (New York: Columbia University Press, 2020).]
We see the reflection of such traditions very strongly in the literature written after these tragedies. As mentioned in Mumtaz Mufti's book, Alakh Nagri, Qudratullah Shahab and Ahmed Bashir's biographical novels. During the wars, radio broadcasts that promoted the emotions associated with clay and sufism.
Barbara H. Rosenwein, " Worrying about Emotions in History", American Historical Review, 107 (2002); Barbara H. Rosenwein, " Emotional Communities in early Middle Ages", (Cornell University Press, 2006)
Umber Bin Ibad, Sufi Shrines and the Pakistani State: The end of Religious Pluralism (London: Bloomsbury Publishing, 2018)
) Ahmad Mumtaz, Shi'i Political Activism in Pakistan. " Studies in Contemporary Islam, 5, no. 1-2, Spring and Fall 2003; Grare Frederic, "The Evolution of Sectarian Conflicts in Pakistan and the Ever-Changing Face of Islamic Violence", South Asia: Journal of South Asian Studies, 30, no. 1 (2007)
John Corrigan (ed.), Religion and Emotion: Approaches and Interpretations (Oxford: Oxford University Press, 2004); Karamat Scot Agahai (ed.)., The Women of Karbala: Ritual Performances and Symbolic Discourses in Modern Shi 'i Islam (Austin: University of Texas Press, 2005).
