Startseite Chapter 8. Jinn, Islam and Media in Morocco
Kapitel
Lizenziert
Nicht lizenziert Erfordert eine Authentifizierung

Chapter 8. Jinn, Islam and Media in Morocco

Weitere Titel anzeigen von transcript Verlag
Zur Verlagsseite
On Archaeology of Sainthood and Local Spirituality in Islam
Ein Kapitel aus dem Buch On Archaeology of Sainthood and Local Spirituality in Islam
142 | Emilio SpadolaChapter 8Jinn, Islam and Media in1Morocco Emilio SpadolaWhether religion is an example of language and technologyor the converse cannot be settled.James T. Siegel, Fetish, Recognition, RevolutionWith the presumed secular trend in modernity challenged by resurgent reli-gious practice in the Muslim world, the task remains to describe how condi-tions of modernity reinvest old practices with new meaning and authority. Thepresent work addresses a contemporary technique used by Moroccanfoqaha(Moroccan Arabicfqih) for curing illnesses of thejinn(spirits).Foqahaare notlegal experts in the classical sense; they claim no mastery of Quranic jurispru-dence or interpretation. Nor are they employed regularly as Quranic teachers asthey were regularly in Morocco (Eickelman 1985: 60). Rather, they practiceal-ilm al-ruhani(spiritual science), inscribing and reciting Quranic verses totreat possession byjinnand to relieve physical and social ailments associatedwith clandestine acts of sorcery (al-sihr). In Rabat and Fez, where I am presentlyresearchingfoqaha,al-ilm al-ruhaniforms part of a field of available cures ofthejinn. Depending on the severity of their case,foqaha’sclients also consultmale and female seers (shuwwaforshuwwafa; Radi 1994 and Rausch 2000) andmake annual sacrifices and pilgrimages to saints’ tombs (Andezian 1996;Berque 1955; Brunel 1926; Chlyeh 1998; Colonna 1988; Cornell 1998; Crapan-zano 1973; Dermenghem 1954; Doutté 1900; Eickelman 1976; Geertz 1968;Gellner 1969; Hammoudi 1997; Keddie 1972; Mernissi 1977). In rare cases,clients may also seek psychiatric and medical care (Bennani 1995; Pandolfo2000). Despite well-articulated differences among the practitioners of thesevaried (non-medical) techniques, the cures of thejinnnonetheless draw general1 Author’s note: Research for this study was supported by the Social Science ResearchCouncil’s International Predissertation Fellowship Program, 2000-2001 and theFulbright-Hays Doctoral Dissertation Research Abroad Program, 2002-2003. I grate-fully acknowledge the editorial comments of Brinkley M. Messick and the participantsof the Third Mediterranean Social and Political Research Meeting Workshop (2002),organized by Armando Salvatore and Amr Hamzawy.2004-03-09 15-00-39 --- Projekt: T141.gli.yearbook5-2003 / Dokument: FAX ID 01d546975156224|(S. 142-172) T01_09 spadola.p 46975156984
© 2015 transcript Verlag

142 | Emilio SpadolaChapter 8Jinn, Islam and Media in1Morocco Emilio SpadolaWhether religion is an example of language and technologyor the converse cannot be settled.James T. Siegel, Fetish, Recognition, RevolutionWith the presumed secular trend in modernity challenged by resurgent reli-gious practice in the Muslim world, the task remains to describe how condi-tions of modernity reinvest old practices with new meaning and authority. Thepresent work addresses a contemporary technique used by Moroccanfoqaha(Moroccan Arabicfqih) for curing illnesses of thejinn(spirits).Foqahaare notlegal experts in the classical sense; they claim no mastery of Quranic jurispru-dence or interpretation. Nor are they employed regularly as Quranic teachers asthey were regularly in Morocco (Eickelman 1985: 60). Rather, they practiceal-ilm al-ruhani(spiritual science), inscribing and reciting Quranic verses totreat possession byjinnand to relieve physical and social ailments associatedwith clandestine acts of sorcery (al-sihr). In Rabat and Fez, where I am presentlyresearchingfoqaha,al-ilm al-ruhaniforms part of a field of available cures ofthejinn. Depending on the severity of their case,foqaha’sclients also consultmale and female seers (shuwwaforshuwwafa; Radi 1994 and Rausch 2000) andmake annual sacrifices and pilgrimages to saints’ tombs (Andezian 1996;Berque 1955; Brunel 1926; Chlyeh 1998; Colonna 1988; Cornell 1998; Crapan-zano 1973; Dermenghem 1954; Doutté 1900; Eickelman 1976; Geertz 1968;Gellner 1969; Hammoudi 1997; Keddie 1972; Mernissi 1977). In rare cases,clients may also seek psychiatric and medical care (Bennani 1995; Pandolfo2000). Despite well-articulated differences among the practitioners of thesevaried (non-medical) techniques, the cures of thejinnnonetheless draw general1 Author’s note: Research for this study was supported by the Social Science ResearchCouncil’s International Predissertation Fellowship Program, 2000-2001 and theFulbright-Hays Doctoral Dissertation Research Abroad Program, 2002-2003. I grate-fully acknowledge the editorial comments of Brinkley M. Messick and the participantsof the Third Mediterranean Social and Political Research Meeting Workshop (2002),organized by Armando Salvatore and Amr Hamzawy.2004-03-09 15-00-39 --- Projekt: T141.gli.yearbook5-2003 / Dokument: FAX ID 01d546975156224|(S. 142-172) T01_09 spadola.p 46975156984
© 2015 transcript Verlag

Kapitel in diesem Buch

  1. Frontmatter 1
  2. Table of Contents 5
  3. Introduction. Muslim Saints and Modernity 7
  4. Chapter 1. Holy Ancestors, Sufi Shaykhs and Founding Myths: Networks of Religious Geography in the Central Nile Delta 24
  5. Chapter 2. Khidr in Istanbul: Observations on the Symbolic Construction of Sacred Spaces in Traditional Islam 36
  6. Chapter 3. Mevlana Celaleddin Rumi and Hacı Bektaş Veli: Two Faces of Turkish Islam. Encounters, Orders, Politics 57
  7. Chapter 4. From “Total Fullness” to “Emptiness”: Past Realities, Reform Movements and the Future of the Zawiyas in Kabylia 71
  8. Chapter 5. Saba Ishirini: A Commemoration Ceremony as the Performance of Translocality around the South Swahili Coast 89
  9. Chapter 6. Old Practices and New 1 Meanings: Saint Veneration in Western Algeria 104
  10. Chapter 7. Sacred Networks: Sainthood in Regional Sanctified Cults in the Egyptian Delta 124
  11. Chapter 8. Jinn, Islam and Media in Morocco 142
  12. Chapter 9. On Snacks and Saints: When Discourses of Rationality and Order Enter the Egyptian Mawlid 173
  13. Chapter 10. Performing Baraka: Sainthood and Power in Syrian Sufism 195
  14. Abstracts 212
  15. On the authors and editors 218
  16. Backmatter 222
Readers are also interested in:
https://doi.org/10.1515/9783839401415-009

Kapitel in diesem Buch

  1. Frontmatter 1
  2. Table of Contents 5
  3. Introduction. Muslim Saints and Modernity 7
  4. Chapter 1. Holy Ancestors, Sufi Shaykhs and Founding Myths: Networks of Religious Geography in the Central Nile Delta 24
  5. Chapter 2. Khidr in Istanbul: Observations on the Symbolic Construction of Sacred Spaces in Traditional Islam 36
  6. Chapter 3. Mevlana Celaleddin Rumi and Hacı Bektaş Veli: Two Faces of Turkish Islam. Encounters, Orders, Politics 57
  7. Chapter 4. From “Total Fullness” to “Emptiness”: Past Realities, Reform Movements and the Future of the Zawiyas in Kabylia 71
  8. Chapter 5. Saba Ishirini: A Commemoration Ceremony as the Performance of Translocality around the South Swahili Coast 89
  9. Chapter 6. Old Practices and New 1 Meanings: Saint Veneration in Western Algeria 104
  10. Chapter 7. Sacred Networks: Sainthood in Regional Sanctified Cults in the Egyptian Delta 124
  11. Chapter 8. Jinn, Islam and Media in Morocco 142
  12. Chapter 9. On Snacks and Saints: When Discourses of Rationality and Order Enter the Egyptian Mawlid 173
  13. Chapter 10. Performing Baraka: Sainthood and Power in Syrian Sufism 195
  14. Abstracts 212
  15. On the authors and editors 218
  16. Backmatter 222
Jetzt anmelden und 20% sparen
Institutioneller Zugang
Wie funktioniert Authentifizierung?
Haben Sie eine Idee, wie wir unsere Website verbessern können?
Bitte schreiben Sie uns.
© 2025 De Gruyter Brill
Heruntergeladen am 23.9.2025 von https://www.degruyterbrill.com/document/doi/10.1515/9783839401415-009/html?lang=de&srsltid=AfmBOopfgTS7AwuvFe2b-3cqE-oa6aZJJ2wIwrVIqPiOMFY7FlwCVQeJ
Button zum nach oben scrollen