By Katherine Pratt Ewing
In Arguing Sainthood, Katherine Pratt Ewing examines Sufi non secular meanings and practices in Pakistan and their relation to the Westernizing affects of modernity and the shaping of the postcolonial self. utilizing either anthropological fieldwork and psychoanalytic conception to significantly reinterpret theories of subjectivity, Ewing examines the creation of identification within the context of a posh social box of conflicting ideologies and interests.
Ewing opinions Eurocentric cultural theorists and Orientalist discourse whereas additionally taking factor with expatriate postcolonial thinkers Homi Bhabha and Gayatri Spivak. She demanding situations the inspiration of a monolithic Islamic modernity as a way to discover the lived realities of people, really these of Pakistani saints and their fans. through studying the continuities among present Sufi practices and prior renowned practices within the Muslim global, Ewing identifies within the Sufi culture a reflexive, serious attention that has often been linked to the trendy topic. Drawing on her education in medical and theoretical psychoanalysis in addition to her anthropological fieldwork in Lahore, Pakistan, Ewing argues for the price of Lacan in anthropology as she presents the foundation for retheorizing postcolonial reports.
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Additional info for Arguing Sainthood: Modernity, Psychoanalysis, and Islam
Freudian psychoanalytic theory, particularly in its earlier focus on libido and repression, was revolutionary in its decentering of the subject. Freudian-based theories avoid the Cartesian subject by decentering the subject away from a rational consciousness motivated by free will to unconscious processes as the locus of an agency that is not aware of itself: an unreflexive, unobjectified agency. 2s Most modern interpretations of Freud see the center of experience and agency located in the ego, which fights off incursions from the id and constraints from the civilizing force of the superego.
For many people, even an explicitly labeled sectarian identity can be fluid and contextually specific. In one conversation, for instance, I was talking with a man, a government servant, who had been a neighbor of Sufi Sahib. This man knew that I had visited Sufi Sahib and made it quite clear to me that he himself viewed at least this particular pir as corrupt. " He went on to describe four sects, including his own. " basically repeating my earlier question about sectarian identity. He responded "I'm a Wahhabi," thereby changing his identity.
1 ! The Hegelian struggle for recognition is rather different Postcolonial Subject 35 from the child's experience of recognition and self-consciousness that arises from the gaze of the parent within the context of unconditional love. Though these solutions to the difficulties raised by theories that posit a discursively constituted subject are useful, the theorists I have considered have addressed the issue of the marginalized "other" - the woman, the homosexual- only within the context of Western discourse and popular culture.
Arguing Sainthood: Modernity, Psychoanalysis, and Islam by Katherine Pratt Ewing