Ritual, experiência mística e lei islâmica nas comunidades Sufis de Alepo, Síria
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AntropologiaResumo
Este artigo trata dos processos de elaboração e criação cultural provocados pela adoção local de sistemas jurídicos supralocais ou transnacionais, analisando como os princípios da lei islâmica são incorporados concepções de pessoa, justiça e ordem social entre os adeptos do Sufismo em Alepo, na Síria. O foco da análise está voltado para as mediações, transações e práticas disciplinares - assim como para as autoridades e/ou especialistas que as comandam - que permitem que elementos da lei islâmica sejam incorporados como princípios organizacionais da persona e do self dos agentes sociais, assim como da ordem pública. Os dados etnográficos usados neste texto foram coletados durante meu trabalho de campo nas comunidades Sufis de Alepo, na Síria, de 1999 a 2001 e, novamente, em maio/junho de 2002.
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Referências
ABD-ALLAH, Umar F. 1983. The islamic struggle in Syria. Berkeley: Mizan Press. Al-Qur'dn al-Karim (O Alcorão sagrado). Damasco: Dâr ‘Ulum al-Qur‘ân, 1415 a.h. [1995 a.d.].
AL-GHAZÍ, Kâmil. 1999 [1922-1926] Nahr al-Dhahab ft Târikh Ifalab. Alepo: Dâr al-Qalam al-‘Arabí bi-Halab, 3 v., v. 2.
AL-Hilâli, Jamâl al-Dín. 2001. Al-Taríqa al-Qâdiriyya wa al-Dhikr al-Qâdirí. Alepo: al-Zâwiya al-Hilâliyya.
ANTOUN, Richard. 1989 Muslim Preacher in the modem world: A jordanian case study in comparative perspective. Princeton: Princeton University Press.
ASAD, Talal. 1986. The idea o f an Anthropology o f islam. Washington, D. C.: Georgetown University, Center for Contemporary Arab Studies, Occasional Papers Series.
________ . 1993 Genealogies o f religion: Discipline and reasons of power in Christianity and islam. Baltimore: John Hopkins University Press. 58. Para uma discussão mais detalhada dessa questão, ver Pinto, 2004: 189-191.
BARTH, Fredrik. 1990. The guru and the conjurer: Transactions in knowledge and the shaping of culture. Southeastern Asia and Melanesia, Man, New Series, 25 (4): 640-653.
BERGER, Maurits S. 1997. The legal system of family law in Syria. Bulletin d ’études orientales. Institut Français d ’Études Arabes de Damas (IFEAD), Damasco, XLIX: 115-127.
BÖTTCHER, Annabelle. 1997. Le Ministère des Waqf. Monde Arabe/Maghreb-Machrek, 158: 18-30.
_______ . 2002. Official Sunni and Shi'i Islam in Syria EUl Working Papers. Florence: Robert Schuman Centre for Advanced Studies, Mediterranean Programme Series.
BOURD1EU, Pierre. 1997 [1972]. Outline o f a theory o f practice. Cambridge: Cambridge University Press.
AL-BÛJÎ, Muhamad Sa‘îd Ramadân. 1998. Al-Salafiyya. Damasco: Dâral-Fikr.
CASANOVA, José. 1994. Public religions in the modem world. Chicago: University of Chicago Press.
CHIH, Rachida. 2000. Le soufisme au quotidien: Confréries d’Egypte au XXe Siècle. Paris: Sinbad/Actes Sud.
CHOUET, Alain. 1995. L’éspace tribal alaouite à l’épreuve du pouvoir: La désintégration par le politique. Monde Arabe/Maghreb-Machrek, 47: 93-119.
CSORDAS, Thomas. 1990. Embodiment as a paradigm for anthropology, Ethos: Journal o f the Society fo r Psychological Anthropology, 18 (1), p. 5-47.
EICKELMAN, Dale e PISCATORI, James. 1996. Muslim Politics. Princeton: Princeton University Press.
GAFFNEY, Patrick. 1994. The prophet’s pulpit: Islamic Preaching in Contemporary Egypt. Berkeley: University of California Press.
GEERTZ, Clifford. 1983. Local Knowledge: Fact and Law in Comparative Perspective. In:
________ . Local Knowledge: Further Essays in Interpretive Anthropology. New York: Basic Books.
GELLNER, Ernest. 1993 [1981]. Muslim society. Cambridge: Cambridge University Press.
GEOFFROY, Eric. 1995. Le soufisme en Egypte et en Syrie sous les derniers mamelouks et les premiers ottomans, Orientations Spirituelles et enjeux culturels. Damasco: Institut Français d’Études Arabes de Damas (IFEAD).
________ . 1997. Soufisme, réformisme et pouvoir en Syrie contemporaine. Egypte/Monde Arabe, 29:11-21.
GILSENAN, Michael. 1973. Saint and sufi in modem Egypt. Oxford: Oxford University Press.
________ . 2000 [1982]. Recognizing islam: religion and society in the modem middle East. London: I. B. Tauris.
HAMMOUDI, Abdellah. 1997. Master and disciple: The cultural foundations of moroccan authoritarianism. Chicago: The University of Chicago Press.
JiAWWÂ, Sa‘îd. 1979. Tarbiyatu-nâ al-Rùhiyya. Beirute: Dâr al-Kutub al-Arabiya.
HTVERNEL, Jacques. 2000. Bâb al-Nayrab, Un Faubourg d’Alep Hors de la Ville et dans la Cité. Etudes Rurales, 155-156: 215-238.
HOFFMAN, Valerie. 1995. Sufism, mystics and saints in Modem Egypt. Columbia: University of South Carolina Press.
ÎSÂ, ‘Abd al-Qâdir. 1993 [1961], Haqâ ‘iq ‘an al-Tas.awwuf. Alepo: Maktaba al-‘Irfân.
JONG, Fred de. 1986. Les confréries mystiques au raachreq arabe: centres de gravité, signes de déclin et de renaissance. Les ordres mystiques dans l ’Islam: Cheminements et situation actuelle. Alexandre Popovic & Gilles Veinstein (Eds.). Paris: Éditions de l’EHESS.
LÉVI-STRAUSS, Claude. 1967 [1958]. Structural anthropology. New York: Anchor Books.
LUIZARD, Pierre-Jean. 1990. Le soufisme égyptien contemporain. Egypte/Monde Arabe, 2: 35-94.
________ . 1991. Le rôle des confréries soufies dans le système politique égyptien. Monde arabe/maghreb-machrek, 131: 26-53.
________ . 1996. Le moyen-orient arabe. Les voies d ’Allah: Les ordres mystiques dans le monde musulman des origines à aujourd’hui. ALEXANDRE, Popovic; GILLES, Veinstein. (Eds.). Paris: Fayard.
MAUSS, Marcel. 1995 [1938]. Une catégorie de l’esprit humain: La notion de personne, celle de ‘moi’. I n :________ . Sociologie et Anthropologie. Paris: PUF.
MCDOWALL, David. 2000. A modem history o f the kurds. London: Tauris.
MESSICK, Brinkley. 1993. The caligraphic state: Textual domination and history in a muslim society. Berkeley: University of California Press.
OBEYESEKERE, Gananath. 1981. Medusa’s hair: An essay on personal symbols and religious experience. Chicago: The University of Chicago Press.
PERTHES, Volker. 1995. The political economy of Syria under Asad. London: Tauris.
PINTO, Paulo G. 2002. Mystical bodies: Ritual, experience and the embodiment of sufism in Syria. Ph.D. Dissertation, Boston University. Ann Arbor, MI: University Microfilms International.
________ . 2003. Dangerous liaisons: sufism and the state in Syria. Crossing boundaries: From Syria to Slovakia. Junior Fellow’s Conferences, v. 14. In: JAKELIC, S.; VARSOKE, J. (Eds.). Viena: Institut ftir die Wissenschaften vom Menschen (IWM), <http://www.iwm.at/pjvfcon.htm>.
________ - 2004. The limits of the public sufism and the religious debate in Syria. Public islam and the common good. In: ARMANDO, Salvatore; DALE, Eickelman. (Eds.). Leiden: Brill.
________ . 2004b. Performing baraka: Sainthood and Power in Syrian Sufism. On archaeology o f sainthood and local spirituality in islam: Past and present, crossroad of events and ideas (Yearbook of the Sociology of Islam, v. 5). GEORG, Stauth. (Ed.). Hamburg/London: Transcript.
________ . 2004c. Islamismo. Enciclopédia de guerras e revoluções do século XX: As grandes transformações do mundo contemporâneo. FRANCISCO, Carlos Teixeira da Silva. (Ed.). Rio de Janeiro: Campus.
RAYMOND, André. 1998. La ville arabe: Alep à l’époque ottomane (XVI-XVIII e siècles). Damasco: IFEAD.
ROSEN, Lawrence. 1996 [1989]. The anthropology o f justice: Law as culture in islamic society. Cambridge: Cambridge University Press.
ROY, Olivier. 1992. L’échec de l ’islam politique. Paris: Seuil.
______ . 2004 [2002]. L ’islam mondialisé. Paris Seuil.
SALVATORE, Armando. 1998. Staging Virtue: The Disembodiment of Self-Correctness and I he Making of Islam as Public Norm. Islam - Motor or Challenge of Modernity (Yearbook of the Sociology o f Islam, v. 1). GEORG, Stauth. (Ed.). Hambuig/London: Transaction.
SCHIMMEL, Annemarie. 1975. Mystical dimensions of islam. Chapel Hill: The University of North Carolina Press.
SEURAT, Michel. 1980. Les populations, l’état et la société. La Syrie d ’aujourd’hui. ANDRE, Raymond. (Ed.). Paris: Éditions du CNRS.
_______. 1989 L ’état de barbarie. Paris: Seuil.
SHAHRÛR, Muhammad. 1990. Al-Kitâb wa al-Qur ‘ûn: Qirâ ‘âsira. Damasco: Al-Ahâlî.
SHANNON. Jonathan H. 2003. Sultans of spin: Syrian sacred music on the World Stage. American Anthropologist, 105 (2): 266-277.
TRIMINGHAM, J. Spencer. 1998 [1971]. The sufi orders in islam. Oxford: Oxford University Press.
VAN DAM, Nikolaos. 1996. The struggle fo r power in Syria. London: Tauris.
WEDEEN, Lisa. 1999. Ambiguities o f domination: Politics, rhetoric and symbols in contemporary Syria. Chicago: The University of Chicago Press.
WEISMANN, Itzchak. 1993. Sa‘id Hawwa: The making of a radical muslim thinker in modem Syria. Middle East Studies, 29 (4): 601-623.
_______. 1997. Sa'id Hawwa and Islamic Revivalism in Ba'thist Syria. Studia islamica, 85 (1): 131-154.
WHITEHOUSE, Harvey. 2000. Arguments and icons, divergent modes o f religiosity. Oxford: Oxford University Press.
ZAMAN, Muhammad Qasim. 2002. The ulama in contemporary islam, custodians of change. Princeton: Princeton University Press.
_______ . 2004. The Ulama of Contemporary Islam and their Conceptions of the Common Good In Public Islam and the Common Good. Armando Salvatore & Dale Eickelman (Eds.). Leiden: Brill.
ZARCONE, Thierry. 2000. Un cas de métissage entre Qâdiriyya et Khalwatiyya: Dhikr et Khalwa dans la Zâwiyya al-Hilâliyya de Alep. Journal o f the History ofSufism, Special Issue: The Qâdiriyya Order, 1-2: 443-455.
AL-GHAZÍ, Kâmil. 1999 [1922-1926] Nahr al-Dhahab ft Târikh Ifalab. Alepo: Dâr al-Qalam al-‘Arabí bi-Halab, 3 v., v. 2.
AL-Hilâli, Jamâl al-Dín. 2001. Al-Taríqa al-Qâdiriyya wa al-Dhikr al-Qâdirí. Alepo: al-Zâwiya al-Hilâliyya.
ANTOUN, Richard. 1989 Muslim Preacher in the modem world: A jordanian case study in comparative perspective. Princeton: Princeton University Press.
ASAD, Talal. 1986. The idea o f an Anthropology o f islam. Washington, D. C.: Georgetown University, Center for Contemporary Arab Studies, Occasional Papers Series.
________ . 1993 Genealogies o f religion: Discipline and reasons of power in Christianity and islam. Baltimore: John Hopkins University Press. 58. Para uma discussão mais detalhada dessa questão, ver Pinto, 2004: 189-191.
BARTH, Fredrik. 1990. The guru and the conjurer: Transactions in knowledge and the shaping of culture. Southeastern Asia and Melanesia, Man, New Series, 25 (4): 640-653.
BERGER, Maurits S. 1997. The legal system of family law in Syria. Bulletin d ’études orientales. Institut Français d ’Études Arabes de Damas (IFEAD), Damasco, XLIX: 115-127.
BÖTTCHER, Annabelle. 1997. Le Ministère des Waqf. Monde Arabe/Maghreb-Machrek, 158: 18-30.
_______ . 2002. Official Sunni and Shi'i Islam in Syria EUl Working Papers. Florence: Robert Schuman Centre for Advanced Studies, Mediterranean Programme Series.
BOURD1EU, Pierre. 1997 [1972]. Outline o f a theory o f practice. Cambridge: Cambridge University Press.
AL-BÛJÎ, Muhamad Sa‘îd Ramadân. 1998. Al-Salafiyya. Damasco: Dâral-Fikr.
CASANOVA, José. 1994. Public religions in the modem world. Chicago: University of Chicago Press.
CHIH, Rachida. 2000. Le soufisme au quotidien: Confréries d’Egypte au XXe Siècle. Paris: Sinbad/Actes Sud.
CHOUET, Alain. 1995. L’éspace tribal alaouite à l’épreuve du pouvoir: La désintégration par le politique. Monde Arabe/Maghreb-Machrek, 47: 93-119.
CSORDAS, Thomas. 1990. Embodiment as a paradigm for anthropology, Ethos: Journal o f the Society fo r Psychological Anthropology, 18 (1), p. 5-47.
EICKELMAN, Dale e PISCATORI, James. 1996. Muslim Politics. Princeton: Princeton University Press.
GAFFNEY, Patrick. 1994. The prophet’s pulpit: Islamic Preaching in Contemporary Egypt. Berkeley: University of California Press.
GEERTZ, Clifford. 1983. Local Knowledge: Fact and Law in Comparative Perspective. In:
________ . Local Knowledge: Further Essays in Interpretive Anthropology. New York: Basic Books.
GELLNER, Ernest. 1993 [1981]. Muslim society. Cambridge: Cambridge University Press.
GEOFFROY, Eric. 1995. Le soufisme en Egypte et en Syrie sous les derniers mamelouks et les premiers ottomans, Orientations Spirituelles et enjeux culturels. Damasco: Institut Français d’Études Arabes de Damas (IFEAD).
________ . 1997. Soufisme, réformisme et pouvoir en Syrie contemporaine. Egypte/Monde Arabe, 29:11-21.
GILSENAN, Michael. 1973. Saint and sufi in modem Egypt. Oxford: Oxford University Press.
________ . 2000 [1982]. Recognizing islam: religion and society in the modem middle East. London: I. B. Tauris.
HAMMOUDI, Abdellah. 1997. Master and disciple: The cultural foundations of moroccan authoritarianism. Chicago: The University of Chicago Press.
JiAWWÂ, Sa‘îd. 1979. Tarbiyatu-nâ al-Rùhiyya. Beirute: Dâr al-Kutub al-Arabiya.
HTVERNEL, Jacques. 2000. Bâb al-Nayrab, Un Faubourg d’Alep Hors de la Ville et dans la Cité. Etudes Rurales, 155-156: 215-238.
HOFFMAN, Valerie. 1995. Sufism, mystics and saints in Modem Egypt. Columbia: University of South Carolina Press.
ÎSÂ, ‘Abd al-Qâdir. 1993 [1961], Haqâ ‘iq ‘an al-Tas.awwuf. Alepo: Maktaba al-‘Irfân.
JONG, Fred de. 1986. Les confréries mystiques au raachreq arabe: centres de gravité, signes de déclin et de renaissance. Les ordres mystiques dans l ’Islam: Cheminements et situation actuelle. Alexandre Popovic & Gilles Veinstein (Eds.). Paris: Éditions de l’EHESS.
LÉVI-STRAUSS, Claude. 1967 [1958]. Structural anthropology. New York: Anchor Books.
LUIZARD, Pierre-Jean. 1990. Le soufisme égyptien contemporain. Egypte/Monde Arabe, 2: 35-94.
________ . 1991. Le rôle des confréries soufies dans le système politique égyptien. Monde arabe/maghreb-machrek, 131: 26-53.
________ . 1996. Le moyen-orient arabe. Les voies d ’Allah: Les ordres mystiques dans le monde musulman des origines à aujourd’hui. ALEXANDRE, Popovic; GILLES, Veinstein. (Eds.). Paris: Fayard.
MAUSS, Marcel. 1995 [1938]. Une catégorie de l’esprit humain: La notion de personne, celle de ‘moi’. I n :________ . Sociologie et Anthropologie. Paris: PUF.
MCDOWALL, David. 2000. A modem history o f the kurds. London: Tauris.
MESSICK, Brinkley. 1993. The caligraphic state: Textual domination and history in a muslim society. Berkeley: University of California Press.
OBEYESEKERE, Gananath. 1981. Medusa’s hair: An essay on personal symbols and religious experience. Chicago: The University of Chicago Press.
PERTHES, Volker. 1995. The political economy of Syria under Asad. London: Tauris.
PINTO, Paulo G. 2002. Mystical bodies: Ritual, experience and the embodiment of sufism in Syria. Ph.D. Dissertation, Boston University. Ann Arbor, MI: University Microfilms International.
________ . 2003. Dangerous liaisons: sufism and the state in Syria. Crossing boundaries: From Syria to Slovakia. Junior Fellow’s Conferences, v. 14. In: JAKELIC, S.; VARSOKE, J. (Eds.). Viena: Institut ftir die Wissenschaften vom Menschen (IWM), <http://www.iwm.at/pjvfcon.htm>.
________ - 2004. The limits of the public sufism and the religious debate in Syria. Public islam and the common good. In: ARMANDO, Salvatore; DALE, Eickelman. (Eds.). Leiden: Brill.
________ . 2004b. Performing baraka: Sainthood and Power in Syrian Sufism. On archaeology o f sainthood and local spirituality in islam: Past and present, crossroad of events and ideas (Yearbook of the Sociology of Islam, v. 5). GEORG, Stauth. (Ed.). Hamburg/London: Transcript.
________ . 2004c. Islamismo. Enciclopédia de guerras e revoluções do século XX: As grandes transformações do mundo contemporâneo. FRANCISCO, Carlos Teixeira da Silva. (Ed.). Rio de Janeiro: Campus.
RAYMOND, André. 1998. La ville arabe: Alep à l’époque ottomane (XVI-XVIII e siècles). Damasco: IFEAD.
ROSEN, Lawrence. 1996 [1989]. The anthropology o f justice: Law as culture in islamic society. Cambridge: Cambridge University Press.
ROY, Olivier. 1992. L’échec de l ’islam politique. Paris: Seuil.
______ . 2004 [2002]. L ’islam mondialisé. Paris Seuil.
SALVATORE, Armando. 1998. Staging Virtue: The Disembodiment of Self-Correctness and I he Making of Islam as Public Norm. Islam - Motor or Challenge of Modernity (Yearbook of the Sociology o f Islam, v. 1). GEORG, Stauth. (Ed.). Hambuig/London: Transaction.
SCHIMMEL, Annemarie. 1975. Mystical dimensions of islam. Chapel Hill: The University of North Carolina Press.
SEURAT, Michel. 1980. Les populations, l’état et la société. La Syrie d ’aujourd’hui. ANDRE, Raymond. (Ed.). Paris: Éditions du CNRS.
_______. 1989 L ’état de barbarie. Paris: Seuil.
SHAHRÛR, Muhammad. 1990. Al-Kitâb wa al-Qur ‘ûn: Qirâ ‘âsira. Damasco: Al-Ahâlî.
SHANNON. Jonathan H. 2003. Sultans of spin: Syrian sacred music on the World Stage. American Anthropologist, 105 (2): 266-277.
TRIMINGHAM, J. Spencer. 1998 [1971]. The sufi orders in islam. Oxford: Oxford University Press.
VAN DAM, Nikolaos. 1996. The struggle fo r power in Syria. London: Tauris.
WEDEEN, Lisa. 1999. Ambiguities o f domination: Politics, rhetoric and symbols in contemporary Syria. Chicago: The University of Chicago Press.
WEISMANN, Itzchak. 1993. Sa‘id Hawwa: The making of a radical muslim thinker in modem Syria. Middle East Studies, 29 (4): 601-623.
_______. 1997. Sa'id Hawwa and Islamic Revivalism in Ba'thist Syria. Studia islamica, 85 (1): 131-154.
WHITEHOUSE, Harvey. 2000. Arguments and icons, divergent modes o f religiosity. Oxford: Oxford University Press.
ZAMAN, Muhammad Qasim. 2002. The ulama in contemporary islam, custodians of change. Princeton: Princeton University Press.
_______ . 2004. The Ulama of Contemporary Islam and their Conceptions of the Common Good In Public Islam and the Common Good. Armando Salvatore & Dale Eickelman (Eds.). Leiden: Brill.
ZARCONE, Thierry. 2000. Un cas de métissage entre Qâdiriyya et Khalwatiyya: Dhikr et Khalwa dans la Zâwiyya al-Hilâliyya de Alep. Journal o f the History ofSufism, Special Issue: The Qâdiriyya Order, 1-2: 443-455.
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2018-02-20
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Pinto, Paulo Gabriel Hilu da Rocha. 2018. “Ritual, Experiência mística E Lei islâmica Nas Comunidades Sufis De Alepo, Síria”. Anuário Antropológico 30 (1):51-94. https://periodicos.unb.br/index.php/anuarioantropologico/article/view/6919.
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