If you are authenticated and think you should have access to this title, please contact your librarian. Institutions can purchase access to individual titles; please contact manchesterhive manchester.
Don't have an account? The second chapter discusses the methodological and personal dilemmas of conducting long-term anthropological fieldwork in a highly politicised context. The chapter begins with a discussion of recent anthropological debates about how to take the viewpoints of others seriously, even when doing so implies accepting the existence of invisible beings and phenomena such as angels, jinn, God, schizophrenia, psychosis, or depression.
The chapter explores a number of critical experiences and conversations between the author and the people he worked with and introduces several of the people in the accompanying film. Series: Anthology, Creative Practice and Ethnography.
Human remains and identification presents a pioneering investigation into the practices and methodologies used in the search for and exhumation of dead bodies resulting from mass violence. Previously absent from forensic debate, social scientists and historians here confront historical and contemporary exhumations with the application of social context to create an innovative and interdisciplinary dialogue, enlightening the political, social and legal aspects of mass crime and its aftermaths.
However, are these exhumations always made for legitimate reasons? Mass violence is one of the defining phenomena of the twentieth century, which some have even called the 'century of genocides'. The study of how the dead body is treated can lead us to an understanding of the impact of mass violence on contemporary societies.
Corpses of mass violence and genocide, especially when viewed from a biopolitical perspective, force one to focus on the structures of the relations between all that participates in the enfolding case study. Argentina is an extraordinary laboratory in the domain of struggle against impunity and of 'restoration of the truth'.
It constitutes a useful paradigm in the context of reflection on the corpses of mass violence. In a typical exorcism, you lie down, while the raqi places their palm on your head and recites verses. If the jinn is being especially frisky, Abu Tharr sometimes sprays the client with water from a squirt bottle. Definitive data is hard to come by, but research suggests South Asian countries have a higher prevalence of common mental disorders — including depression, anxiety, and various forms of psychosis — than the global average.
South Asian immigrants also appear unusually susceptible: one study from the U. South Asian immigrant women are more prone to self-harm. Statistics on religion are even more elusive. What we do know — from research and anecdotal evidence — is that Muslim communities are particularly leery of seeking clinical help for psychological distress. For many, faith healers like Abu Tharr — who initially agreed to be interviewed for this story but later demurred — are their first and only port of call.
Some version of spirit possession exists across almost all faiths, from major Abrahamic religions to indigenous and folk beliefs — exorcisms are par for the course in Catholicism, and are also common in Pentecostalism, a Protestant Christian movement growing rapidly across Africa and Latin America.
In the U. Last year, after a summer of demonstrations in the U. Faith healing and psychiatry, however, have always had a tense relationship. Is modern psychology wholly Western? Is there a way in which it could be reconciled with Islam? Descriptions of psychosis were reportedly rare before , but there is some limited evidence that medieval Islamic physicians likely diagnosed and treated many cases of schizophrenia.
Their conception of human psychology was predicated on a four-part structure of the soul: the nafs carnal self , the aql intellect , the qalb heart , and the ruh spirit. Since the advent of modern psychiatry, however, says Harold G. Technology has, on the other hand, made faith healing more accessible than ever. Ruqyah apps are available on the Google Play store; YouTube is teeming with multi-part ruqyah training courses and videos in which men with dubious claims to expertise hold sessions on topics like quantum computing and demons, viruses, and jinns.
The irony of proclaiming this on YouTube seems lost on him. This development extends beyond Islamic practice: in , citing an increase in demonic possessions, Roman Catholic cardinals began teaching aspirants how to conduct exorcisms via cellphone.
South Asian exorcists beat them to this a while ago: immigrant Urdu newspapers in New York have carried advertisements from Gujranwala-based "Baba Jinna Wala" for many years now — he offers exorcisms on WhatsApp, claims to specialize in both Muslim and non-Muslim jinns, and assures potential customers his skills have immediate effect — 24 hour guarantee!
Modern technology, much like mental illness, easily lends itself to interpretation through the lens of the supernatural; as it becomes increasingly complex, it has compounded a free-floating sense of the unknown. Short answer, according to the presenter: yes. One of the admins, although she was very pious, was struggling with attacks from jinns. I thought it was hilarious, but you could tell others on the page were getting freaked out and commenting authobillah and stuff like that.
This is a preview of subscription content, log in to check access. Acknowledgments I would like to thank everyone who commented on this text negatively or positively. Wiesbaden: Steiner. Google Scholar. Mudhi al-Shimmari 1 1. Personalised recommendations. Cite chapter How to cite?
0コメント