scholarly journals Black Muslimness Mobilized

2019 ◽  
Vol 36 (1) ◽  
pp. 1-28
Author(s):  
Youssef J. Carter
Keyword(s):  
South Carolina ◽  
West African ◽  
The Body ◽  
Spiritual Training ◽  
Physical Mobility ◽  
Spiritual Journeys ◽  
Key Sites ◽  
Black Muslim ◽  
The One ◽  
Sister Cities

West African and American-born Muslims in the Mustafawi Tariqahave been impacted by a Senegalese Islamic pedagogical tradition,which places emphasis on the role of the body as a medium for religiousand spiritual training. My research examines the tremendouslabor required to produce Muslimness as an embodied reality andcritical resource initially in two key sites of pilgrimage—MoncksCorner, South Carolina and Thiès, Senegal—by demonstrating theimportant role these sister cities play in a transatlantic Sufi network.I suggest that there exists a continuity seen in the interactionsof West African Muslims and African-American Muslims—asolidarity emboldened through the sufi practices out of which abroader politics of “Black Muslimness” endure. African-Americanand Senegalese members of the Mustafawi Tariqa identify withina broader category of ‘Black Muslim’ in the mobilization of bodiesoriented toward these two sites of pilgrimage. As my extensiveresearch reveals, Moncks Corner is the central site in which accessto the Sufi order’s most charismatic living shaykh, Shaykh AronaFaye, has worked for the past two decades teaching and mentoringhis students on their spiritual journeys. On the other hand, Thiès isthe location where the order’s founder is buried and travelers visitthe town in order to pay homage to his memory. The processes of diasporic identification seen in both sites, I argue, are groundedin both physical mobility and the particular spiritual pedagogy ofthe Mustafawi. In order to further elaborate how local and internationalsolidarities are framed from within the concept of diaspora,I unpack the manner in which religious genealogies, discourses ofancestry, and the transmission of esoteric knowledge reinforce suchaffinities.O Allah, send blessings upon our master Muhammad, the one who precedesall others, the one whose brilliant lights radiate and fill the heavens.May Allah bless him and his family and companions in the amount ofevery grain of sand and every star in the sky. (al-ṣalāt al-samawiyya).

scholarly journals Fisibilillah: Labor as Learning on the Sufi Path

Religions ◽  
2020 ◽  
Vol 12 (1) ◽  
pp. 3
Author(s):  
Youssef Carter
Keyword(s):  
South Carolina ◽  
Community Service ◽  
Charitable Giving ◽  
American South ◽  
Black Atlantic ◽  
West African ◽  
The Body ◽  
Bodily Practice ◽  
The American South ◽  
Spiritual Empowerment

At the core of this study of spiritual empowerment and Black Atlantic Sufism lies the pre-occupation of understanding precisely the manner by which particular Muslim subjectivities are fashioned within the bounds of the Mustafawi Sufi tradition of religious cultivation through charitable giving and community service in Moncks Corner, South Carolina. This article examines Black Atlantic Muslim religiosities and argues that West African Sufism in diasporic context—which draws upon nonwestern theories of the body and theories of the soul—can be theorized as a philosophy of freedom and decoloniality. In the American South, spiritual empowerment becomes possible through varying forms of care and bodily practice that take place in a mosque that is situated on a former slave plantation. Meanwhile, that empowerment takes place through discourses on Islamic piety and heightened religiosity in a postcolonial Senegal. Spiritual empowerment occurs, as I show, through attending to the body and spirit as students connect themselves, via West African Sufism, to a tradition of inward mastery and bodily discipline through philanthropic efforts.

PENGARUH LATIHAN RANGE OF MOTION (ROM) AKTIF ASSITIF TERHADAP RENTANG GERAK SENDI PADA LANSIA YANG MENGALAMI IMMOBILISASI FISIK

2019 ◽  
Vol 13 (2) ◽  
Author(s):  
Andri Setyorini ◽  
Niken Setyaningrum
Keyword(s):  
Range Of Motion ◽  
Human Life ◽  
The Elderly ◽  
General Purpose ◽  
Test Statistic ◽  
Physical Mobility ◽  
Motion Exercise ◽  
The One ◽  
The Individual ◽  
Active Training

Background: Elderly is the final stage of the human life cycle, that is part of the inevitable life process and will be experienced by every individual. At this stage the individual undergoes many changes both physically and mentally, especially setbacks in various functions and abilities he once had. Preliminary study in Social House Tresna Wreda Yogyakarta Budhi Luhur Units there are 16 elderly who experience physical immobilization. In the social house has done various activities for the elderly are still active, but the elderly who experienced muscle weakness is not able to follow the exercise, so it needs to do ROM (Range Of Motion) exercise.   Objective: The general purpose of this research is to know the effect of Range Of Motion (ROM) Active Assitif training to increase the range of motion of joints in elderly who experience physical immobility at Social House of Tresna Werdha Yogyakarta unit Budhi Luhur.   Methode: This study was included in the type of pre-experiment, using the One Group Pretest Posttest design in which the range of motion of the joints before (pretest) and posttest (ROM) was performed  ROM. Subjects in this study were all elderly with impaired physical mobility in Social House Tresna Wreda Yogyakarta Unit Budhi Luhur a number of 14 elderly people. Data analysis in this research use paired sample t-test statistic  Result: The result of this research shows that there is influence of ROM (Range of Motion) Active training to increase of range of motion of joints in elderly who experience physical immobility at Social House Tresna Wredha Yogyakarta Unit Budhi Luhur.  Conclusion: There is influence of ROM (Range of Motion) Active training to increase of range of motion of joints in elderly who experience physical immobility at Social House Tresna Wredha Yogyakarta Unit Budhi Luhur.

‘If you shoulder a rifle […] let it be for Ireland’: James Connolly's War on War

2018 ◽  
Vol 13 (3) ◽  
pp. 364-381
Author(s):  
Margot Gayle Backus ◽  
Spurgeon Thompson
Keyword(s):  
World War I ◽  
The Body ◽  
Party Leader ◽  
Irish Nationalism ◽  
British Imperialism ◽  
Communications Networks ◽  
Easter Rising ◽  
Trade Unionist ◽  
The One ◽  
National Governments

As virtually all Europe's major socialist parties re-aligned with their own national governments with the outbreak of World War I, Irish socialist and trade unionist James Connolly found himself internationally isolated by his vociferous opposition to the war. Within Ireland, however, Connolly's energetic and relentless calls to interrupt the imperial transportation and communications networks on which the ‘carnival of murder’ in Europe relied had the converse effect, drawing him into alignment with certain strains of Irish nationalism. Connolly and other socialist republican stalwarts like Helena Molony and Michael Mallin made common cause with advanced Irish nationalism, the one other constituency unamenable to fighting for England under any circumstances. This centripetal gathering together of two minority constituencies – both intrinsically opposed, if not to the war itself, certainly to Irish Party leader John Redmond's offering up of the Irish Volunteers as British cannon fodder – accounts for the “remarkably diverse” social and ideological character of the small executive body responsible for the planning of the Easter Rising: the Irish Republican Brotherhood's military council. In effect, the ideological composition of the body that planned the Easter Rising was shaped by the war's systematic diversion of all individuals and ideologies that could be co-opted by British imperialism through any possible argument or material inducement. Although the majority of those who participated in the Rising did not share Connolly's anti-war, pro-socialist agenda, the Easter 1916 Uprising can nonetheless be understood as, among other things, a near letter-perfect instantiation of Connolly's most steadfast principle: that it was the responsibility of every European socialist to throw onto the gears of the imperialist war machine every wrench on which they could lay their hands.

Black Muslimness Mobilized

2019 ◽  
Vol 36 (1) ◽  
Author(s):  
Youssef J. Carter
Keyword(s):  
United States ◽  
South Carolina ◽  
Religious Study ◽  
The United States ◽  
Black Atlantic ◽  
West African ◽  
Religious Leader ◽  
American Muslims ◽  
The Rich ◽  
Sufi Order

The Mustafawi Tariqa is a transnational Sufi Order that was initiated in 1966 by the late Cheikh Mustafa Gueye Haydara (d. 1989) in Thiès, Senegal. Yet, only since 1994 has this specific Sufi network reached westward across the water, bringing American Muslims—many of whom are converts—into the larger network. In the United States, the majority of students who have entered the Tariqa and have declared allegiance (bayah) to Shaykh Arona Rashid Faye Al-Faqir are African-Americans who have inserted themselves religiously, culturally, and pedagogically into a West African Sufi tradition which emphasizes religious study and the practice of dhikr (remembrance of God). Shaykh Arona Faye is a Senegalese religious leader who relocated to the southeastern region of the United States from West Africa to spread the religion of Islam and expose American Muslims to the rich West African tradition of spiritual purification and Islamic piety. At the same time, many of those who are African-American members of this tradition have made it a point to travel to Senegal themselves to strengthen transatlantic ties with West African compatriots and visit sacred burial sites in the small city of Thiès. I examine how two sites of pilgrimage for the Mustafawi—Moncks Corner, South Carolina and Thiès, Senegal—play a part in the infrastructure of Black Atlantic Sufi network. Moncks Corner is the central site in which access to the Tariqa’s most charismatic living shaykh, Shaykh Arona Faye, has worked for the past two decades teaching and mentoring those on the Path. On the other hand, Thiès is the location where the Tariqa’s founder is buried and travelers visit the town in order to pay homage to his memory. I show how these sites catalyze mobility and operate as spaces of spiritual refuge for visitors in both local and regional contexts by looking at how a local zawiyah produces movement in relation to a broader tariqa. By looking at pilgrimage and knowledge transmission, I argue that the manner in which esoteric approaches to spiritual care and the embodiment of higher Islamic ethics via the West African Sufi methodology of the Mustafawi informs the manner in which Muslims of varying African descent inhabit a broader diasporic identification of “Black Muslimness.”

The Woman Who Turned Into a Jaguar, and Other Narratives of Native Women in Archives of Colonial Mexico

2017 ◽  
Author(s):  
Lisa Sousa
Keyword(s):  
Gender Relations ◽  
Civil Disobedience ◽  
Indigenous Communities ◽  
The Body ◽  
Colonial Rule ◽  
Criminal Records ◽  
Native Women ◽  
Women's Lives ◽  
Important Position ◽  
The One

The Woman Who Turned Into a Jaguar examines gender relations in indigenous societies of central Mexico and Oaxaca from the 1520s to the 1750s, focusing mainly on the Nahua, Ñudzahui (Mixtec), Bènizàa (Zapotec), and Ayuk (Mixe) people. This study draws on an unusually rich and diverse corpus of original sources, including Ñudzahui- (Mixtec-), Tíchazàa- (Zapotec-), and mainly Nahuatl-language and Spanish civil and criminal records, published texts, and pictorial manuscripts. The sources come from more than 100 indigenous communities of highland Mexico. The book considers women’s lives in the broadest context possible by addressing a number of interrelated topics, including: the construction of gender; concepts of the body; women’s labor; marriage rituals and marital relations; sexual attitudes; family structure; the relationship between household and community; and women’s participation in riots and other acts of civil disobedience. The study highlights subtle transformations and overwhelming continuities in indigenous social attitudes and relationships. The book argues that profound changes following the Spanish conquest, such as catastrophic depopulation, economic pressures, and the imposition of Christian marriage, slowly eroded indigenous women’s status. Nevertheless, gender relations remained inherently complementary. The study shows how native women and men under colonial rule, on the one hand, pragmatically accepted, adopted, and adapted certain Spanish institutions, concepts, and practices, and, on the other, forcefully rejected other aspects of colonial impositions. Women asserted their influence and, in doing so, they managed to retain an important position within their households and communities across the first two centuries of colonial rule.

scholarly journals Experiential ownership and body ownership are different phenomena

2021 ◽  
Vol 11 (1) ◽  
Author(s):  
Caleb Liang ◽  
Wen-Hsiang Lin ◽  
Tai-Yuan Chang ◽  
Chi-Hong Chen ◽  
Chen-Wei Wu ◽  
...  
Keyword(s):  
Conscious Experience ◽  
Distinct Type ◽  
Body Part ◽  
The Body ◽  
Body Ownership ◽  
Rubber Hand ◽  
Person Perspective ◽  
The One ◽  
First Time ◽  
Full Body

AbstractBody ownership concerns what it is like to feel a body part or a full body as mine, and has become a prominent area of study. We propose that there is a closely related type of bodily self-consciousness largely neglected by researchers—experiential ownership. It refers to the sense that I am the one who is having a conscious experience. Are body ownership and experiential ownership actually the same phenomenon or are they genuinely different? In our experiments, the participant watched a rubber hand or someone else’s body from the first-person perspective and was touched either synchronously or asynchronously. The main findings: (1) The sense of body ownership was hindered in the asynchronous conditions of both the body-part and the full-body experiments. However, a strong sense of experiential ownership was observed in those conditions. (2) We found the opposite when the participants’ responses were measured after tactile stimulations had ceased for 5 s. In the synchronous conditions of another set of body-part and full-body experiments, only experiential ownership was blocked but not body ownership. These results demonstrate for the first time the double dissociation between body ownership and experiential ownership. Experiential ownership is indeed a distinct type of bodily self-consciousness.

scholarly journals Knowledge, authority, and positionality in Asian immigrant female faculty teaching diversity classes

2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Jung-ah Choi ◽  
Jae Hoon Lim
Keyword(s):  
Multicultural Education ◽  
Professional Knowledge ◽  
Teaching Experience ◽  
Faculty Of Color ◽  
The Body ◽  
Power Dynamics ◽  
Safe Environment ◽  
Faculty Teaching ◽  
The One ◽  
Body Knowledge

AbstractThis paper is a self-reflective narrative of our teaching experience as two immigrant Asian female professors who teach Multicultural Education. Employing collaborative autoethnography (CAE), the study addresses the issues of authority, positionality, and legitimacy of knowledge claims in critical feminist pedagogy. Two research questions guided our inquiry: 1. How does a teacher’s racial positionality play out in exercising professional knowledge, and conversely, 2. How does seemingly neutral professional knowledge become racialized in the discussions of race? Major findings demonstrate the double-edged contradictions in the body/knowledge nexus manifested in our everyday teaching contexts. On the one hand, the bodily dimension of teacher knowledge is de-racialized because of institutional norms and cultures. On the other hand, there are times professional knowledge becomes racialized through the teacher’s body. Understanding the body/knowledge nexus that invites precarious power dynamics in racial discussions and even blatantly dismisses our professional knowledge, we, as an immigrant faculty of color, find it impossible to create a safe environment for participatory, critical discourse. Acknowledging our triple marginality, we put forth the concept of “pedagogy of fear” (Leonardo, Z., & Porter, R. K. (2010). Pedagogy of fear: Toward a Fanonian theory of ‘safety’ in race dialogue. Race, Ethnicity and Education, 13(2), 139–157) which squarely disrupts the idea of a safe environment in race dialog and urges teachers to confront their own/their students’ fear and create a space of teaching vulnerably.

Informed Consent: Ezenwa–Ohaeto between Past and Future Uses of Pidgin

Matatu ◽  
2006 ◽  
Vol 33 (1) ◽  
pp. 115-134 ◽  
Author(s):  
Chantal Zabus
Keyword(s):  
Informed Consent ◽  
First Language ◽  
West African ◽  
The Other ◽  
Wole Soyinka ◽  
The West ◽  
West African Coast ◽  
African Coast ◽  
The 1950S ◽  
The One

The essay shows how Ezenwa–Ohaeto's poetry in pidgin, particularly in his collection (1988), emblematizes a linguistic interface between, on the one hand, the pseudo-pidgin of Onitsha Market pamphleteers of the 1950s and 1960s (including in its gendered guise as in Cyprian Ekwensi) and, on the other, its quasicreolized form in contemporary news and television and radio dramas as well as a potential first language. While locating Nigerian Pidgin or EnPi in the wider context of the emergence of pidgins on the West African Coast, the essay also draws on examples from Joyce Cary, Frank Aig–Imoukhuede, Ogali A. Ogali, Ola Rotimi, Wole Soyinka, and Tunde Fatunde among others. It is not by default but out of choice and with their 'informed consent' that EnPi writers such as Ezenwa–Ohaeto contributed to the unfinished plot of the pidgin–creole continuum.

SEEING AND HEARING DISABILITY IN MAURICIO KAGEL'S REPERTOIRE FROM STAATSTHEATER

Tempo ◽  
2021 ◽  
Vol 75 (296) ◽  
pp. 7-20
Author(s):  
Bethany Younge
Keyword(s):  
Disability Studies ◽  
Social Institutions ◽  
The Body ◽  
Avant Garde ◽  
Hearing Disability ◽  
Physical Action ◽  
The One ◽  
Traditional Roles

AbstractThis article adopts a disability studies perspective to evaluate the ways in which Mauricio Kagel's Repertoire from Staatstheater reimagines human bodies. Objects and bodies interact in myriad ways within the one hundred vignettes of Repertoire: some objects hinder or aid the bodies on stage, while others become incorporated within the body, acting as a single expressive unit. My analysis demonstrates the ways in which both objects and bodies transform their traditional roles as ascribed by society, rejecting procrustean physiques. Using disability studies concepts such as embodiment and experientialism I evaluate sound and physical action as inextricable expressions of imaginative corporealities. Reflecting upon Kagel's identity as an outsider of the European avant-garde, as well as his irreverence for oppressive social institutions, I evince that other forms of hierarchical disruptions are at play, namely that abled bodies do not preside over disabled ones and notions of beauty hold no clout.

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