Late Additions
The Islamic Traditions: Adaptation or Innovation?
Paper Presentation in a Themed Session Auranzaib Noor Ali
The comprehensive study of the formative period of Islam is a complex exercise (Lapidus, 2002). The earliest available biography of Prophet Muhammad was written after two-hundred years of Prophet’s demise (Janin, 2004), which makes many narrated account to be academically absurd. Firstly, many historians cite anecdotes and events about the life of Prophet Muhammad and early Islamic history, which contradicts with the Islamic sources like hadiths (Reynolds, 2012). Secondly, early Muslim historians regard pre-Islamic Arabia as Jahiliya (age of ignorance) and consequently misinterpret the existing practices and beliefs of Arabia before Islam, which were essentially the building blocks of a new Islamic system (Peters, 1994). Finally, non-Muslim historians, to most extent, describe the Islamic history in a political context (Robinson, 2003). Owing to the contradictory pronouncements and limitations related to the formative period of Islam, it is difficult to appraise information and study Islamic traditions in a social and cultural milieu. This paper critically analyses the ways in which Prophet Muhammad built on most of the existing pre-Islamic traditions (practices) and introduced many new traditions which changed the dynamics of Arab society for centuries to come. The paper examines the Islamic traditions on the basis of cultural and social grounds to develop a deeper understanding of Islam as the continuation of monotheistic religions but influenced by pre-Islamic Arabia.
Narrative Differences within Krishnaguru Faith: Healing Practice and Influence
Paper Presentation in a Themed Session Baburam Saikia
Krishnaguru is an institutional faith centered around a person called Arundeva Goswami (1934-2017). During his lifetime Arundeva Goswami had received a healing power through his deep meditation under a tree in an isolated place. After receiving the power, he started to solve various problems of people by applying his magical power. Gradually those who benefited from his treatments had started to consider him as more than a simple human being. Eventually, this led him to the position of divinity in human form. Devotees recognized him as an incarnated person by naming him Krishnaguru. In 1974 individual practice turned into an institutional set while establishing Krishnaguru Sewashram at Nasattra, Sarthebari (Assam) by him. He established the institutional set known as ashram in a place where people used to pray pāglā-bābā (mad ascetic). However, earlier the area was known as Phulbari. Since the establishment of a Sattra (monastery-like institution) by Manohardeva, the place came to be known as Nasattra. This paper aims to discuss the life struggle of Arundeva Goswami and his healing process. Narratives of the benefited devotees along with the emphasis on continuing the trend of the faith will also be brought into for analyses. Further, the paper will explore non-believer´s interpretation of Krishnaguru.
Future of Religion: A Survey of Religious Views in a Mid-sized Southern Town
Paper Presentation in a Themed Session Mahmoud Sadri
Based on the theoretical predictions that the American faith tends to become less doctrinaire and more spiritual, this survey will analyze the opinions of church leaders and members in 15 churches, chosen from among 117 churches, in a mid-sized south-eastern American city. The selection has been based on their representativeness of the religious diversity in the town. The main thrust of the research will be opinions concerning three interrelated maters: the role and challenges of religion, relationships (of comity and cooperation) among churches, and views on the future of religiosity.
