Libraries with precious manuscripts, which might both be symbols of piety and objects of learning, often referred to with the Arabic term turâth, are sites for study and to be studied. In many Muslim societies the age old institution of religious foundations ( waqf-s) is part of these heritage politics. The cases in which Islamic heritage is used to legitimise the exercise of power are numerous, varying from contemporary Saudi policies towards the pilgrimage to Mecca, to the transformation of the remains of an Almohad mosque into a nationalist-dynastic shrine in Rabat designed by a Vietnamese architect. Through case studies different approaches existing in Muslim societies will be analysed.Ī second line of research focuses on practices of Islam as heritage. What is often labelled “syncretism” may refer to creative processes of identity construction. In West-Africa various rituals fusing masquerading and Islamic celebrations are documented. From Indonesia we know of many examples of Hindu temples which have been incorporated in mosques and shrines, such as the famous pilgrimage site in Kudus (Central Java). However, iconoclasm is only one possible attitude among many. The destruction of the Buddha statues of Bamiyan by the Taliban comes almost immediately to mind in this respect. Two lines of research are privileged.įirst of all we present case studies of attitudes of Muslims towards pre-Islamic heritage or of non-Muslim minorities. This workshop aims at comparing the multiple relations between Islam and heritage in diverse societies in Africa and Asia. A New Axis of Knowledge –Second Edition”, University of Dar Es Salam, 20-22 September 2018 ![]() Islam and Heritage in Africa and Asia - a panel at the conference “Africa and Asia.
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