Xenophilia, Difference, and Indifference Benoît Fliche, John Angell

To cite this version:

Benoît Fliche, John Angell. Xenophilia, Difference, and Indifference. Common Knowledge, Duke University Press, 2018, 24 (2), pp.218-233. 10.1215/0961754x-4362421. hal-01989777

HAL Id: hal-01989777 https://hal-amu.archives-ouvertes.fr/hal-01989777 Submitted on 22 Jan 2019

HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés.

Distributed under a Creative Commons Attribution| 4.0 International License XENOPHILIA

A Symposium on Xenophobia’s Contrary Part 4

Benoît Fliche, Jeffrey M. Perl, Paul Fenton, John Tolan, Francis X. Clooney, Caroline Walker Bynum

Xenophilia, Difference, and Indifference: Dialogical Introduction I In his introduction to the third installment of this symposium, Jeffrey Perl writes of a Muslim student who visits the confessional at a Roman Catholic church in Akko, among other instances of interreligious behavior that fulfill, to one degree or another, the terms in which exopraxis is usually defined.1 Perl naturally writes of exopraxis in the context of xenophilia, and no doubt his student likes and admires the priests to whom he confesses, but my own experience as a scholar of Muslim exopraxis leaves me hesitant to characterize the student’s feelings toward Christianity or the Catholic Church as loving. Perl notes in passing that this symposium will dedicate one full installment, in which I am participating as both author and organizer, to exopraxis, and I would like to add, as a PS to Perl’s “Postscript to Brown,” a caveat on the identification of exopraxis as a form of xenophilia. It is not likely that a Muslim who loathes Christianity would make confession to a Catholic priest, but a love of Christianity (let alone a belief in its

An earlier version of this essay, “Ethnographie d’une pra- 1. See Perl, “Introduction: Postscript to Brown.” tique de l’indifférence: Les écritures votives de l’église Saint-Antoine à Istanbul,” appeared in Ethnologie Fran- çaise 44, no. 2 (2014): 319–30.

218 ship. of wor places Christian attend often region, Mediterranean the in particularly Christians and Muslims engage in a “practice of difference,” a“practice in engage Muslims and Christians “xenophobic” violence, “xenophobic” widespread of relatively backdrop the place against it takes that in intriguing more the phenomenon all is This effective. be to perceived amanner in addressed be to saints or his order needed for God in is difference of religious sense this love done, have about of difference the symposium this in others as writes, Perl essential. be no would by means practices) its to or acommitment principles thousands of pilgrims every April 23rd; April every of pilgrims thousands of tens hosts which Ada, of Büyük island on the Koudonas George of Saint tery Monas the of Blachernae; Virgin of the Church at girdle) the and robe Mary’s Virgin of the (the Soros reliquary Hagia the classes; of social range unusual of an members by frequented for apilgrimage known Biri, of Ayın chapel the shrines: of the love of difference or differences than of an indifference of an than or differences love ofof difference the Ephesus. day. Turkey, in present unexceptional the as to where it regarded long been continues with hundreds of Muslim visitors daily, visitors of Muslim hundreds with of Padua, Anthony of Saint Church the institution, Catholic one Roman least phobes so fear,” so phobes xeno that “adulteration cultural the with and xenophilia with deal to vocabulary” Perl’s with a we find line that in “donnish another’s. My suggestion, and culture one’s between own differences love about of particular the more be to precise, gion notgion one’s own 3. 2. gion other than his or her own. Heteropraxis own. her or his than other gion - of a reli of worship a place in religion of one member tices perceived as diverging from the doxa the from diverging as perceived tices 4. exopraxis. with associated often are hand, other the on of heteropraxis, Instances punishable. is heteropraxis but authorities, gious - reli Turkish ofby disapproved explicitly not is Exopraxis of heteropraxis. act an be would there a candle lighting her or his whereas ofexopraxis, act an it is achurch, enters Turkey in Muslim aSunni when For example, religion. Nicolaidès, Nicolaidès, Heritage and Anthropology, Archaeology, 5. Valtchinova, d’Égypte Pèlerinages Mayeur- chrétiens”; les Vierge, “La Boltanski,

Perl, “Introduction: Coherent Mixtures,” 403. Mixtures,” Coherent “Introduction: Perl, The term exopraxis term The See Hasluck, Hasluck, See See Albera and Couroucli, Religions traversées Couroucli, and Albera See 6 4 Christian sites in Istanbul that attract Muslim exopractitioners include at include exopractitioners Muslim attract that Istanbul in sites Christian The phenomenon was widespread under the Ottoman empire, Ottoman the under phenomenon The widespread was Exopraxis 9 Le Folklore de Constantinople de Folklore Le As Michel de Certeau observed, those who worship in places shared by by shared places in who worship those observed, de Certeau Michel As Religion and Boundaries Christianity and Islam 2 — is that we should speak, at least when dealing with exopraxis, less less exopraxis, with at when dealing least we speak, should that is Le Culte des icônes des Culte Le ; Seraidari, covers the religious practices of a of a practices religious the covers religious practices in places of worship associated with areli with associated of worship places in practices religious — are not uncommon. are 11 which includes violence regularly perpetrated against against perpetrated regularly violence includes which . . ; and Carnoy and and Carnoy ; and ; Shankland, ed., ed., ; Shankland, of one’s own ofone’s own covers prac covers ; Aubin- Jaouen, Jaouen, 8 7 ; and and ; and the House of the Holy Virgin at Holy Virgin of House the the and along with several Eastern Orthodox Orthodox Eastern several with along 3 Studies have shown that Muslims, Muslims, that shown have Studies - of the nation. of the “body” the to belong not did they if as positioned often are and practices violent and aggressive, discriminatory, of victims frequent are Alevis but nationality, of Turkish Jews or Greeks, Armenians, are Turkey than in foreign nomore are Alevis The foreign. not are who people to 11. 10. Spaces.” “Ambiguous 9. frontières.” 8. musulmans.” 7. 6. Albera and Fliche, “Les Pratiques dévotionnelles des des dévotionnelles Pratiques “Les Fliche, and Albera Fliche, “Les frontières.” frontières.” “Les Fliche, Couroucli, “Saint Georges l’Anatolien, maître des des maître l’Anatolien, Georges “Saint Couroucli, Le Réveil des Sept Dormants Sept des Réveil Le Pénicaud, See de Certeau, “Une Pratique sociale de la différence.” différence.” la de sociale Pratique “Une Certeau, de “Xenophobic” is in scare quotes since it refers here here it refers since quotes scare in is “Xenophobic” 10 to them. to and it appears that that it and appears 5 and it has it and has — or, - - - - ; Sparks, Sparks, ;

Fliche • Xenophilia: Part 4 219 13. family. his and Ali for reverence their for known are they Shiites, considered not are they though Anatolia; in Ages Middle the to dating syncretism ofreligious type erful a pow to heirs are Alevis The Diyanet. the and Sunnis by 12. the radical Right, and a riot broke out at the police station. station. police at the out broke ariot and Right, radical the to attributed was which attack, the in involved were police the that alleged Rumors wounded. fifteen and fatalities two left The attack identified. being without scene the fleeing before militants leftist and Alevis by frequented shop pastry and café a into fired ataxi in men 1995, armed 14. nationalists. and Islamists included that protesters rightist ofradical agroup by alive Thirty- hours. eight for hotel a in besieged were Sivas in association Alevi an by nized COMMON KNOWLEDGE 220 On July 2, 1993, participants in a cultural event orga event acultural in 2, 1993, July On participants Alevis are a religious minority considered heterodox heterodox considered minority areligious are Alevis In the Gazi neighborhood of Istanbul, on March 12, March on Istanbul, of neighborhood Gazi the In while relying on the others not to withdraw their tacit welcome. tacit their not withdraw to others on the relying while difference, of a zone religious one crosses which by act deliberate and conscious aself- is another’s to God Praying context. this in alterity divine and difference religious between connection the order grasp to in church and cemetery between connection the understand to but it important is Istanbul, in for services open remains chapel one Catholic mentioned. Only rarely are capital the in incidents of Turkey, regions peripheral in but similar typically cemeteries, on Greek attacks decry periodically men. Newspapers of young gangs on errant them blaming by incidents such Turks since complete tend minimize to impunity, with act trators the use of Greek tombstones to decorate traffic circles in Istanbul. in circles traffic decorate to tombstones of Greek use the Cyprus northern in dox cemeteries Turkish Ortho by in soldiers of vandalism acts frequent the recalls desecration of pattern stone. This the into etched been have that names by defaced or tombs slabs cracked amid stand and cracked broken and are crosses quent desecration: of fre but show signs guardians cemetery’s the to proximity their by protected be to assumed be might tombs dead. Christian the and living the der between bor the delineates that crown internal an forming outer wall, cemetery’s of the inside the line tombs Christian the although tombs, Christian and Muslim the when out Itook acamera ejected Ivisited that hectares of several acemetery metro.) In Istanbul the play in that videos promotional in portray to attempts government [AKP] Development and Party Justice the “tolerance” that the with sharply trast con that tensions interfaith Turkey with in sites charged is at Christian exopraxis of context (The rarely, who ever, are if capital’s punished. locals by cemeteries Alevis, elsewhere in Turkey. in elsewhere There is also a pattern of systematic desecration of Christian tombs in the the in tombs of Christian desecration of systematic apattern also is There 12 as also against Christians in incidents reported at Sivas, reported incidents in Christians against also as seven of them were burned burned were of them seven 15 - - — 15. d’état. 1980 coup the since violence of urban level this experienced Turkey not had ofwounded. dreds hun and offatalities dozens in resulting protests, at mass times several fire opened troops followed, that days the In “Une Pratique sociale de la différence.” la de sociale Pratique “Une 17. divisée 16. 18, 2007. April on Malatya in Protestants ofthree murder the and 19, 2007; January on Dink Hrant journalist Armenian the of murder the 2006; ofautumn visit papal the against tests pro 2006; July in Samsun in Brunissen Father on attack the Izmir; in later days afew Kmetec, Martin colleague, Slovenian his on attack the by followed Trabzon, in 2006 February in Santoro Andrea priest Italian ofthe sination — there are no physical boundaries between between boundaries no physical are there perpetrated “to kill the dead” the “to kill perpetrated Also worth mentioning in this context are the assas the are context this in mentioning worth Also See Sparks, “Ambiguous Spaces,” and de Certeau, Certeau, de and Spaces,” “Ambiguous Sparks, See See Copeaux and Mauss- and Copeaux See . — until I was forcefully forcefully Iwas until Taksim! Chypre Taksim! Chypre Copeaux, 17 13 16 The perpe Gazi, — as well as as well as 14 and and ------ array of constituencies that comprised it. comprised that ofconstituencies array vast the and empire Ottoman the between relationship 19. religion. with associated generally are that opinions divergent transcend to attempt an or agreement for asearch involves which –9. 2008 and 1998 –99, 1996 –97, years the spanning ledgers three photographing by Icollected that prayers ten of 2,600 writ Turkey in consists based is of exopraxy study own my on which of messages corpus The entails. exopraxy Muslim that practices church toward attitudes the order discern to in messages of votive bly, thousands study one must Nota techniques. other requires indifference Observing hospitality. “legendary” its and Turkish to society attributed is of “tolerance” that brand particular the by shaped those especially responses, stereotypical given is interviewer the stances, audio- using interviewed are tioners exopracti when it Muslim evaporate to here, tends Imean which in sense the ance, of or intoler xenophobic patterns of hospitality patterns irenic and xenophilic either than at is Rather work. operation discreet same the dimensions, three of these each In Muslim). than rather Christian, is (the congregation alterity social and visited), is mosque than (a rather church alterity spatial implicated), is Allah than (a other God alterity divine of difference: or dimensions kinds three involve poaching of religious instances These difference? appreciate that and enact how and do they prayers, votive write to own enter not a space their they when of difference experience exopractitioners’ of the nature the what is mulate: for simple to is asked be to question The differentiation. require that exopraxis key, key, 18. ference and ultimately on developing a stance and affect of indifference. affect and astance on developing ultimately ference and in the 1996 the in sion. The question of joining the European Union was also under discussion at discussion under also Union was European the of joining question sion. The coup d’état depres “postmodern” notorious economic an of 1997 triggered had The of at some prayers. a subject least be might year that during suburbs city’s 1998 the to turned Inext logic, asimilar Pursuing out not true. be to turned that hypothesis writings that year’s votive in reflected be might incident the that I thought and inconclusive, was investigation official the (PKK), Workers’ Kurdish Party the to device the ascribed press the Although Anthony. of Saint Church of the front in (and planted later was defused) abomb year that during 1996selected because

I am especially indebted here to a book by Karen Bar Karen by abook to here indebted especially I am Irenic Empire of Difference of Empire 18 There is here evident, I believe, a gap between two disparate elements of disparate two between agap Ibelieve, here is evident, There The ethnography of indifference is not easy to conduct. to not is easy of indifference ethnography The we find that exopraxis in all three dimensions relies on the evasion of dif of evasion the on relies dimensions three all in exopraxis that we find should be understood here in its primary sense, sense, primary its in here understood be should – – 99 ledger, in the expectation that social and political upheavals in the the in upheavals political and social that expectation ledger,99 the in 97 ledger, one thousand in 199897 in ledger, one thousand , that thoroughly explicates the the explicates thoroughly , that 20 There were one thousand prayers recorded recorded prayers were one There thousand recording equipment. Under those circum Under equipment. those recording - – 2008 in hundred six and 99, 20. in Turkish.in composed messages the only Ianalyzed alphabet. Greek the use that languages in written are Very few Armenian. and Arabic, English, French, Italian, including Turkish, than other languages in written are messages of the cent per 14 Approximately corpus. message ofthe vocabulary the establishing 3in Lexico used I also lexicometrically. them analyze to me allowed which WordMS documents,

The prayer messages studied were transcribed into into transcribed were studied messages prayer The 19 Indifference, in – — 9. I a a ------

- Fliche • Xenophilia: Part 4 221 dence,” 121. dence,” 22. musulmans.” des 21. COMMON KNOWLEDGE 222

See Albera and Fliche, “Les pratiques dévotionnelles dévotionnelles pratiques “Les Fliche, and Albera See - provi la de part la ou Yatir, idukut, “Les Gokalp, us reminds the Christian God or one of his saints for intervention leads for intervention saints or one of his God Christian the Asking Islam. of Sunni principles two transgresses achurch in aprayer inscribe to for a Muslim it noted that be should perspective, ethnographic an from Anthony of Saint Church at the exopraxis systematic the analyze to Before attempting Sites of Scriptural Poaching backgrounds. of social range awide from Anthony’s Saint to came authors the that suggest style hesitant rather asometimes and errors, investigated and assessed. and investigated not been has kind of this writing previously, votive studied been has talismans, of use the involving often rituals, thaumaturgical in of writing use the Although news. bad of one bringing instead arrive will writ auspicious an that ensure and word Islam of the meaning original the being “surrender” believer’s part, on the “surrender” expect ofger 2008 led the Ichose Muslim. primarily was country their because excluded them that club” Turks by a“Christian as portrayed sometimes EU was the and time, the rence, until quite recently, in non-Muslim (Christian) places of worship. places (Christian) non-Muslim recently, quite in until rence, phenomenon; occur exclusive hence not its aneutral perspective, theological Islamic the from is, practices development writing ofeditor. such gradual The God’s be to wishes supplicant the that and correcting needs writ divine about the something that suggest to would appear God to Writing eternal. and perfect both therefore is and God by written was Qur’an the beings, human by were written Testaments, Greek Hebrew and which the forbidden. is Unlike God to directly word, writing divine the absorb, or wear one eat, may Islam, to according while, human” of reach being the beyond ties of causali a chain in ad “break hoc for an desire the express prayers such addition, munity. com were of Muslim women authors of the majority the that well) concluded as had study (as earlier an indicate messages of the bottom at the inscribed names personal The rare. very are messages” “political indeed and context, of political independent be to appear sort of this appeals Religious messages. on the impact 2008 in church the to visits of Muslim number the in drop a therenotablewas Although Turkey prayers. in votive influence might incursion of divine will into the domain of natural causality.” of natural domain the into will of divine incursion 21 The quality of the handwriting, the frequency of Turkish language of Turkish language frequency the handwriting, of the quality The — – 9 because of a hunch that the prevailing anti- prevailing the that of ahunch 9 because “directly to the unpardonable sin of association/idolatry ( of association/idolatry sin unpardonable the to “directly , the believer asks in writing for God to void a written decree decree void to awritten for God writing in asks believer , the 24 The practice does not occur in Islam proper, because proper, because Islam in not occur does practice The 24. 121. dence,” 23. See Hamès, Corans et Hamès, talismansSee - provi la de part la ou Yatir, idukut, “Les Gokalp, — a desire, that is to say, to is “random that for the a desire, – 9, there was no noticeable was 9, there Christian atmosphere atmosphere Christian 23 — Where one would would one Where . as Altan Gokalp Gokalp Altan as  s irk ).” 22 In In - - - - by erecting a sign and, later, posting aguard. later, and, posting asign erecting by Diyanet The practices. ritual for “heterodox” used being was of acolumn base the that ago some time noticed Ihad one mausoleum, of forecourt the In explanation. needs new practice hagiography, this so inspire to unlikely site, are at the on panels summarized are biographies whose cials, offi government nonreligious These graffiti. votive now covered in are sonalities walls. mausoleum against or faces hands their or press tombs, circumambulate of food, leave or offerings tombs, trees to fabric tie ums, mausole the money inside throw praying, while tombs to stones attach candles, light sacrifices, offer wishes, forbidden make to generally are Visitors of worship. at places most pilgrims to distributed brochures in well as included are behaviors banned about Reminders prescriptive. thetone is overtly not specified, are rules the against for infractions sanctions Although bronze. to eventually and plastic to way giving cardboard with more imposing, became 2002, gradually when they until discreet were relatively signs The heterodox practices. blatantly couraging site dis the throughout signs placed have guards and staff The affairs. of religious time, and the walls of the mausoleums ( mausoleums of the walls the and time, this at appeared graffiti votive plate. steel The apadlocked with off sealed was key. Tur in sites pilgrimage important most one of the remains Eyüp empire, man Otto the under Christians and Muslims both Frequentedby officials. Ottoman eighteenth- an of Muhammad, a“footprint” 1453, in conquest boasts of the site also the time queror and at the Con the Mehmet by again” were “found remains 670. in His of Constantinople walls the under Prophet who perished of the acompanion el Ensari, Ebü Eyüp place of burial it the is because Istanbul to site linked complex is The of Eyüp. Hasluck, 25. Hasluck, Diyanet of the staff the by operated and overseen effect in are of worship places and mausoleums monuments, historical country’s the for assistance with the outcome of a medical thesis). outcome of amedical the with for assistance (one asked even requests message of their nature the and style their both given authors, of their part on the status cultural high asurprisingly suggested sages The mes writing. of type this hadseen that I time Turkey, first in the was this ( of mausoleums of hundreds Out Antakya. in mausoleum Alevi an in of asaint remains the near messages three for example, noted, Ihave it expand. could new, because attention enon very it is and merits phenom This have proliferated. they superstition, of representform a graffiti that votive the public reminding sign of a defiance open In base. column enclosed recorded on the expressions votive do the as return, they erased are they time 25 Although the ministry of culture and tourism is officially responsible for for responsible officially is tourism and of culture ministry the Although Within this orthodox Muslim setting, the mausoleums of two secular per secular of two mausoleums the setting, Muslim orthodox this Within Votive writing has begun to develop at Muslim holy sites in the religious religious the holy in sites develop to at Muslim begun has Votive writing Christianity and Islam under the Sultans the under Islam and Christianity century mosque, and the mausoleums of various of various mausoleums the and mosque, century türbe , 108. , ) are now covered with them. Every Every them. now covered) are with 26 türbe türbe Finally, in 2010, in Finally, base column the 26. attempted to discourage these these attempted to discourage Fliche, “Les frontières.” “Les Fliche, and and I ş tekke leri Bakanlı leri ) that I have visited visited Ihave ) that ğ ı, the office office the ı, ------

Fliche • Xenophilia: Part 4 223 frontières.” 28. frontières.” 27. COMMON KNOWLEDGE 224 See Couroucli, “Saint Georges l’Anatolien, maître des des maître l’Anatolien, Georges “Saint Couroucli, See See Couroucli, “Saint Georges l’Anatolien, maître des des maître l’Anatolien, Georges “Saint Couroucli, See Saint George and September and George Saint 23rd(April days for pilgrimage annual two during refilled and emptied ously continu is box the and Mary, Virgin of the amural beneath box prayer a votive analyze. to for scholars available never have been writings these researchers, by studied been has at Ephesus pilgrimage the Although on procession. while leave behind pilgrims that writing votive covered paper in and of of bits cloth thousands the receive to long, meters designed several grate, a metal has which at Ephesus, gin Holy Vir of house the at the obtains situation Alike Church. Anthony’s at Saint written messages the to format in similarities intriguing suggest able perform to been havethat I oblique readings fleeting, the and able been I have take to that photographs few but the therefore, made, be can analysis No statistical nologist. not athird- include does clearly relationship That God. to believers from messages are these me that informing of paper, scraps adamantly these ine me exam to never allowed have they requests, repeated my Despite them. burn exasperation, enormous my to then, and messages the votive bless officials chapel tradition Muslim oneis “popular” which is located on the island of Büyük Ada. of Büyük island on the located is which George’s Saint to Chapel, pilgrimage the it during is prayers, write and church of night May the during arosebush under placed be were to of on that pieces paper prayers wrote supplicants Turkish The heritage. later, years “patrimonialize” to afew abandoned attempt, an as late 2000s the in administration city Istanbul the by updated was of writing custom the and date, on that observed is prophet Elijah, the with associated who is saint,” Hizir, dant 6th on May season warm of the start tian world. tian Chris the beyond well extends cult whose George, Saint “Anatolian” holy man, another with confused is Hizir that demonstrated amply has Couroucli Maria though figure, religious aMuslim with one associated only the is practice writing votive this Significantly, sea. the into them cast and day following the prayers their recover to Writers were supposed wishes. their grant and through” “pass Although much of this writing is in contravention of Sunni custom, there there custom, of Sunni contravention in is writing much of this Although If there is a time when Muslim residents of Istanbul traditionally visit a a visit traditionally of Istanbul residents when Muslim atime is there If 29 27

24th for Saint Thecla). When the box is full, the the full, is box the Thecla). When for Saint 24th — Réveil des Sept Dormants Sept des Réveil 29. — on the festival of Hidrellez, which marks the the marks which of Hidrellez, festival on the

Le Le Pénicaud, and Spaces,” “Ambiguous Sparks, See of votive writing. The passing of the “ver of the passing The writing. of votive 28 Ecclesiastical officials have placed have placed officials Ecclesiastical

5th, when the saint would would saint when the 5th, . party eth party ------31. musulmans.” des 30. “Suppliques àNotre- “Suppliques 32. divin.” du Poursuite “La Lamiraux, Dromzée, “ Dromzée, ing in an official format. official an in ing for record them composing by prayers develop to their helping worshippers also fervor, while of religious expressions more zealous the help discipline to kind this Albert- Marlène and Lamiraux Clara both As of piety. public outpourings or calming of “channeling” a means as presumably church, the who administer Franciscans the by ago years afew able initiated was avail notebooks the of making practice The prayers. enter to their which in book Tuesday, every them, to available have anote worshippers Jesus, and Anthony of Saint statues protecting glass on the messages write to used wax candle the to shown in an earlier publication, it is routinely visited by Muslims. by visited it routinely is publication, earlier an in shown Ihave as avenue, and, the neighborhood from of Pera, visible is old Istanbul the in artery pedestrian of on alarge Padua, located Anthony of Saint Church The Saint Anthony of Padua is addressed as Allah or as Tanri, or as Allah as addressed is God Whether studied. Ihave that notebooks three the in contained messages is seen as providing access to God. to access providing as seen is Claude Brévot- are addressed to Saint Anthony alone than to Jesus and Mary. and Jesus to than alone Anthony Saint to addressed are more prayers Indeed, notebooks. the in regularity any with to appealed (Jesus), Isa and (Mary) Maryam as such Christianity, of figures mediating other any are Nor Allah. to refer instead most mausoleums; the in buried individuals two the to that refer complex no seen graffiti Ihave percent). Eyüp at the For comparison, (4 alone addressed more even rarely is saint the and Jesus, with along Anthony mention messages 8 percent of the only average, On notebooks. the in tioned seldom is men and writing votive of this addressee the He not is tors. actually visi of of object veneration Muslim the he indeed is whether remains question present. conspicuously prohibited, are while glass, on wax in and oil. leave flowers, bread, dripped where worshippers Words Jesus, and Anthony of Saint statues of feet the the apparent around are church the in rituals of devotional Signs inconceivable. is statues of veneration saints’ but the saints, departed to praying permits Islam cellar. church the in notebooks prayer Albert- See Albera and Fliche, “Les Pratiques dévotionnelles dévotionnelles Pratiques “Les Fliche, and Albera See See Albert- See In contrast to the observations of Albert- observations the to contrast In but the attention, devotional recipient of this nominal the is Anthony Saint Llorca, “Le courrier du ciel,” du 183 courrier “Le Llorca, ‘Cher Saint Antoine . . .’.” Saint ‘Cher Llorca, “Le courrier du ciel”; Fainzang, ciel”; du Fainzang, courrier “Le Llorca, Dromzée in France, in Istanbul no mediating devotional figure figure devotional no mediating Istanbul in France, in Dromzée Dame de Bonne Garde”; and Brévot- and Garde”; Bonne de Dame 31 Until recently, the Franciscans stored the collected collected the stored Franciscans recently, Until the 33 – 32 the same expressions are used repeatedly to to repeatedly used are expressions same the 216. See also 216. also See The name Allah occurs in nearly all of the of the all nearly in occurs Allah name The Llorca have shown, notebooks of of notebooks shown, have Llorca instead ofAllah instead word Turkish this use who authors the whether deduce to Tanrı such as as such formulas, ritual Muslim include that messages in used also it is although Kemalism, with associated loosely be Tanri word the and controversy, of some a matter Turkish, into Arabic from translated was prayer to call the reforms, Kemalist ofthe time the During messages. ofthe third 33. Llorca, Sylvie Fainzang, and and Fainzang, Sylvie Llorca, God is addressed as Tanri as addressed is God was employed instead ofAllah instead employed was are relatively common. Consequently, it is difficult difficult it is Consequently, common. relatively are bismillah can be assumed to be “Kemalists.” be to assumed be can ,

and messages containing both both containing messages and 30 In addition addition In (Divinity) in about one- about in (Divinity) . Tanri - - - - - continues to to continues Allah and and

• Fliche Xenophilia: Part 4 225 68. àNotre- “Suppliques Fainzang, 34. COMMON KNOWLEDGE 226 See Albert- See Llorca, “Le Courrier du ciel,” 209, and and ciel,” du 209, Courrier “Le Llorca, strategy identifying the message as propitiatory. as message the identifying strategy aclosure than thanks of away offering less are expressions such noticed, has Brévot- end, where, as at the usually form, any in gratitude express messages 7percent of the only and for example, appreciative) never occurs, am minnettarim expression The rare. also are of gratitude expressions and sages, or of so 2,600 mes sixty only in declared is of Love Allah seen. I have instances varmak ( come implore have to him or beg authors when the even found, is God of lack deference toward here aremarkable although found, likewise have ing writ of votive studies “summoned,” other is as God messages, (accept). these In ver as such expressions in usually used, typically is form second- “you” form informal the in It written is Islam. in notis exceptional adjective apossessive word generally is ing send a “plea” that may “touch” him, the form of address is direct. is of address form the send a“plea” “touch” may him, that to crossed be must that at adistance as God of conceiving Instead him. invoke sins committed ( committed sins to References unacceptable. is God with Tuesdays, bargaining that it appears on church at the left regularly are staples other and of oil, bread, offerings Although granted. for requests exchange in God to offerings promise rarely Anthony’s at Saint messages The gratitude.) propitiatory 12 percent expressed more than while of awish, granting for the thanks included messages of such 7percent that Alsace in at Freddy Thierenbach found and Raphaël Herberich ity. If God lacks anything, then he is not completely unlike ourselves. If writ If ourselves. he not is completely then unlike anything, lacks ity. God If alter moreover, appears, divine reduce to writing of votive act the in to attested lack supposed The of heteropraxis. it a form considers be to why Islam is which God, in lacking is something that presuppose to said be may Votive writing him? to why write everything, knows God If omniscience. divine questioning to tantamount is aprayer signing for Muslims, that, argues Fainzang imprudent. the least say to are viewpoint, Muslim official an from that, of communications aspect important an is handled are about how they discretion that perhaps sign a messages, Anthony Saint of the authors of afew the only identify to possible renbach pilgrims, 68 percent signed with either names or initials. names either with percent 68 signed pilgrims, renbach Thie the Among sign. adistinctive with marked percent are Forty a signature. and name a percentandboth 9 signature, a include percentname; only 20 first 20 a even percent include Only casual. rather seem prayers these commitment, While it might be assumed that writing implies a degree of formality and and of formality adegree implies writing that assumed it be might While ), and he is addressed as “Most High” ( as he addressed ), is and God address to never used is form person Dame de Bonne Garde,” Garde,” Bonne de Dame günah ) are also uncommon. also ) are 35. pèlerins de Thierenbach,” 26. Thierenbach,” de pèlerins 36. Brévot- Herberich and Raphaël, “Messages et prières des des prières et “Messages Raphaël, and Herberich — Dromzée, “ Dromzée, Allahim 35 yüce (For comparison: Geneviève Geneviève (For comparison: — ) in about one- ) in ‘Cher Saint Antoine . . .’,” 59. Saint ‘Cher means “ means and the imperative verb imperative the and (give), (give), my et et which —which God” 34 36 (do), or — The initiat The It would be be would It fifth of the of fifth the formal formal the Dromzée Dromzée kabul kabul yal (I (I ------autre mystical writing, of opposite the almost be to respect this in appear messages votive observed, Lord” ( Lord” canim as Allahim him address to authors leads the occasionally ing to the the to ing Honour, Family, and Patronage and Family, Honour, Greece, on work 37. difference one, this like prayers In good Amin. health. in and educated well are they that ensure and Güney, and Neslihan for destinies help. Write beautiful your us give to not mother. Do forget my and father my to health Give marriage. afine Veli Handan and Grant quickly. and fruitfully place take Güney and of Arzu marriage the may My God, God. beloved my of drinking, illness the from himself save to him allow and job, fruitful and good a Turan find to friend my Allow time. short avery in things, all above health Iwant you, from My Lord, include themes Dominant make. prayers of these authors the that request of quotidian sorts enables the and to corresponds of God or domestication diminution This implication. or redoubles the underscores message avotive signing perhaps then from a lack, without which making a request to him would make no logical sense. sense. no logical would make him to a request making which without a lack, from but accessible suffers he present and is writing votive in whereas but not lacking, absent is Other the literature, mystical In writing. the drives that Other for the resolving a specific financial problem financial aspecific resolving goal aspecific with those broad subcategories: two into fall requests The success. academic and children, life, married debts, ness), moned and asked to provide whatever is lacking. is whatever provide to moned asked and sum be who can acquaintance an be to appears God a demand, or even request thata of in than tonein a supplication of less Addressed thesame. are aims cific prayers.” my accept My Lord, husband. my to health family, my to health children, my to blessings many give Divinity, My blessings. many and health us give My Lord, accidents. and law, misfortune, Satan’s from us Protect but Mohammed. not Bedirhan daughtermy marry to for permission “My grant Lord, example: following the in as of request, kinds two the between alternate Votive often or prayers wealth. happiness, health, as A point of comparison might be John K. Campbell’s Campbell’s K. John be might ofcomparison A point author the , and H. Ö H. older of my sister. house the to serenity and happiness Give The structure of messages with a specified focus and of those with nonspe with those and of focus aspecified with of messages structure The huzur huzur canim sa ğ lik lik about what one lacks implies a corresponding lack in him, him, in lack a corresponding implies about what one lacks autre tout para para serenity), tranquility, (calm, is literally translated “my soul”), as in the following message: following the in as “my soul”), translated literally is hayırlı hayırlı like followed ideals by (health), 38 in which the Other is absent and it is the longing of the author author of the longing it absent the is and is Other the which in — seems not to impede the writing process. As de Certeau de Certeau As process. writing the not impede to seems

—

tout tout who is addressee, the between difference . — and those with a less specific focus, such such focus, specific aless with those and (money), and then difficulties with with (money), difficulties then and 37 — 38. This closeness or even intimacy intimacy or even closeness This curing a particular illness or or illness aparticular curing La Fable mystique Fable La Certeau, de See (fruitfulness), (fruitfulness), or “my beloved “my beloved or mutlu mutlu - (happi . - -

Fliche • Xenophilia: Part 4 227 text of requests for intercession. for ofrequests text 39. COMMON KNOWLEDGE 228 The Prophet Muhammad is never invoked in the con the in invoked never is Muhammad Prophet The described as a “house of God”: a“house as described is church the which in argument framed irenically or her of prayer, an it part is his offering is author the which in church the when to made sions reference is (The word cami word (The prayers. prayers. the word Muslim of occurrences fifteen only are rarely, there and occurs Muslim” am one. “I marry to adaughter allowed be that requests in but only word The hristiyan exceptional. are but they identity, or religious of faith declarations afew are There of messages. corpus this in marginal exceedingly also are difference to religious references Significantly, Evasion: APoacher’s Strategy altogether. evaded or minimized are distance and difference, Alterity, himself. and author the between of desire dialectic in a participate to never benefit, adesired supply to invoked is ver is ledgers Anthony’s theSaint of all in word appearing frequently The most satisfied. be to desire or her own but for his not longs for prayer God of author avotive The why the faith is a faith. Jesus and Saint Mohammed (may the peace of of peace the (may Mohammed Saint and Jesus afaith. is faith the why is This brothers. are men all compassionate, and merciful the of God, name the in compassionate, and merciful is who of God, name the In For example: difference. of religious issue the to explicitly bismillah abbreviation the or in form full the in whether messages, of the seventy nearly in compassionate) and occurs ful action, important an undertaking before uttered formula ritual The formulas. religious Muslim tears. my to end an bring please please, you If truth. your for Ibeg God, you, order. it pleases If regain can life my that so Help me school. finish Ican that work so my in strength and me desire Give tenderness. love and me with to back come will she that Help me so Prophets. of the of all name the in you Ibeg household. a establish Help me quickly insides. my on Ihave pains the me from Save Help please. me, calmly. here, you to Icame why is That houses. your are of them both mosque, orthe achurch it is whether that know I high, most God compassionate, and merciful the of God name the In teen. 39 The will to transcend religious boundaries does not preclude the use of of use not preclude does the boundaries religious transcend to will The Forty- Islam , the imperative form of the Turkish verb meaning “to give.” God “to give.” God Turkish of the verb meaning form imperative , the (church) entered akilise has author pray. to the that mention three occurs just three times, and the name of the Prophet only four Prophet only of the name the and times, three just occurs , mosque, appears in three of the messages.) On those few occa few those On messages.) of the three in appears , mosque, bismillahirrahma- - nirrahim nirrahim . About twenty messages call attention attention call messages twenty . About (Christian) occurs in a few instances instances afew in occurs (Christian) (in the name of God, the merci the of God, name the (in in 2,600 2,600 in - - - slave and ambassador of Saint Mohammed. So will it remain. will So Mohammed. of Saint ambassador and slave the is Jesus one. is Allah Iremain. will thus and aMuslim Iam religion. me from donot separate My Lord, absurd. all is this opinion, my In atransgression: is church tian author’s a Chris the in presence that acknowledge more directly messages Other prophets. the of last the he is because ours is prophet good but the equal, are him) upon be God other’s messages. other’s not read each authors the that mandate to appears France) from custom distinct (as Istanbul in and discreet, be to said, Ihave as tend, writers The research. my Ibegan until probably went notebooks unread the indeed of erasures; evidence saw I no officials. or secular religious either by of editing instances does, research Lamiraux’s as not why Idid find, is that perhaps and studied, those among found Serap. fully, Respect you. interest would that convinced Iam land. aMuslim in are we that areminder as space, sacred and respectful your in found, also are of David of Psalms Book Old the Testament and the where books your among eyes own my with Qur’an the see to liked have ity. Iwould Divin the by accepted be to made Ihave prayers the for waiting I am country: a“Muslim” in is Christians, with praying author, while even the that acknowledging while tolerance religious express messages other Still into the Chapel of the Seven Saints (Old outsiders. as Market), though Saints Seven of the Chapel the into mass. during notebooks the of removing precaution the taking began also They writings. votive of the acknowledgment formal less offer to decided therefore priests The benediction. priestly the before prayers inscribe to attempting of writers led so acrush to but doing writers, for the mass during aprayer offered and mass the into ledgers the integrated priests the one time, At distance. their keep to learned have clearly they once aweek, leave messages to enable visitors priests the Although not sacred. are prayers votive that sense their may reflect practices these in of nonintervention policy evident officials’ Church formulas. identical using or three of two series involve but these books, Muslim exopraxis in Istanbul is neither hospitable, on the Christians’ side, nor Christians’ neither hospitable, is on the Istanbul in exopraxis Muslim of logic underlying The offer, Isay,a welcome, as but what they indifference. is who would need extend to Muslims it the and is alien, the is Christian the bul, 40. Lamiraux, “La Poursuite du divin,” 306. divin,” du Poursuite “La Lamiraux, No messages that would be seriously offensive to Christians were to be were be to Christians to offensive seriously would be that No messages In Brittany, Manoël Pénicaud has observed that Muslims are welcomed are Muslims that observed Pénicaud has Manoël Brittany, In 40 A few messages echo ones that precede them in the note the in them precede that ones echo messages Afew 41. Le Réveil des Sept Dormants Sept des Réveil Le Pénicaud, See - - 41 In Istan In - - - .

Fliche • Xenophilia: Part 4 229 Ephesus or to that at the Seven Saints in Brittany. in Saints Seven at the that to or Ephesus at pilgrimage the to ofirenicism forms ascribe to declines 42. COMMON KNOWLEDGE 230 Le Réveil des Sept Dormants Sept des Réveil Le in Pénicaud, consensus. seeking by difference circumvent to would attempt that irenicism nor an even or syncretism, exoticism in expressed be might that nor afascination intolerance elicit might that neither a rejection involves difference context, this In studied. I have writings whose exopractitioners Istanbul the by shared relations social of modes be to appear irenicism and hospitality, altruism, evading and ference, writing. votive absent is from altruism Istanbul but in expressed, sometimes are about others thoughts that France, in context aCatholic in found, have Fainzang Albert- rare. extremely are peace, as such goods, for universal appeal an make that and messages benefit of others, for the is made request primary the which in no cases found Ihave achurch. for visiting enough reason good a as exopractitioners by not is regarded for others praying that indicates tions anne about baba 10 in while percent, occur of the messages. The genderless word The e messages. of the whether whether are a number of occurrences of of occurrences a number are These pilgrims enter Christian sites as Muslims, though it is not unusual to see see to it not is unusual though Muslims, as sites enter Christian pilgrims These it. cross who the actors for significance its not limit does unmarked is boundary a Thatinvolved. individuals the for significance in rich are they institutions, by determined partially are actions their although and, experience the in engaged fully are they prayers, votive their inscribe to boundaries cross Istanbul in tioners erences to older brothers ( older to erences brothers Even ref or cousins. nieces, nephews, aunts, uncles, to references explicit few are however: there circle, social awide not encompass does “us” This cent of them. word The ben named. individuals the and writers the between relationship of the no indication often is there but the own, areauthors’ notthat names at some first least contain prayers percent or of hospitable. the 60 Nearly irenic are they than no more altruistic enduring. and unchallenged, effective, bricolage or syncretism, of xenophilia, Instead ofpalpable presence. its awkwardness the to attention calling without difference from enables one benefit to religions between boundaries the not is one’s one’s that Ignoring own. country suggests terrain” on “Muslim presence a legitimate has faith another that possible: acknowledge to is indifference Muslim of the interpretation Muslims’. Apolitical on the irenic (mother) in 15 percent. Comparing these results to findings at other loca at other findings to results (mother) these 15 in Comparing percent. Reducing divine alterity, avoiding the acknowledgment of religious dif of religious acknowledgment the avoiding alterity, divine Reducing I should add that the votive messages in the Saint Anthony’s notebooks are are notebooks Anthony’s Saint the in messages votive the addI should that , there is in Istanbul a form of poaching that demands silence for it to be for it silence be to demands that of poaching aform Istanbul in is , there o ğ 42 ul ul Instead, the principal factor appears to be evasion. When exopracti When evasion. be to appears factor principal the Instead, (son) or kiz biz biz and message, every nearly in (me) occurs , likewise likewise , (daughter) a ğ abey karde ) and sisters ( sisters ) and — (father) appears in roughly 10 roughly and (father) percent, in appears are mentioned in approximately 16 approximately percent mentioned in are ş Children siblings. younger are , which ş (spouse) word ( for husband the and abla ) are infrequent, though there there though infrequent, ) are (us) per 40 in Llorca and and Llorca koca — - - - - - )

tians and Muslims interact. Muslims and tians when Chris occurs often such indeed or and contempt, suspicion into quickly transformed be can that misunderstanding” of “productive sort the in grounded of someone space else’s the often is in religion God to Praying syncretism. gious development or the to of of sites reli participants among openness lead greater to not does necessarily Exopraxis Christianity. and Islam between encounter an or of dialogue of interfaith terms in them characterize to adistortion would be it practice, of shared aform suggest might thus and spaces blended religious prayer. Muslim with associated gestures followed by quickly cross, of the sign the making awkwardly exopractitioners 44. saints.” des baraka la “Partager Poujeau, and coptes,” les 43. Translated Angell John by Fliche — Benoît other’s God. the access to of capacity loss the entailing thus and church “our” into Anthony’s Saint site, transforming the all for not God (but each for God and himself for man every principle the with acordance in operates Exopraxis desirable. nor indeed neither necessary exopractitioners, for Muslim is, them with worship of collective sort any or developing Church Anthony’s at Saint Christians the with community into entering that It simply is believer. Christian or the Muslim average than not more are selfish churches in messages of votive authors Muslim the hand, other the On been. ever have ing of poach acts other more than any or altruistically, irenically notis undertaken it. lates to, or articu attention draws it never to acknowledges, and indifferent outsider is the if only maintained be can relies, exopractitioner the on which religion, alien of the otherness the that in silence, and on discretion depends process poaching entire the Indeed, discreetly. participate to enable to God appears so doing and outside may gain access. Writing down a prayer seems to double to seems strength, aprayer its down Writing access. gain may outside those which through a portal as prayer oral than rather written ently, demands appar so, Doing lack. divine of that advantage of taking ameans is pray to church enter to For a inaccessible. aMuslim would be nothing lacking Adeity also. ing lack sense that in be must addressed deity the need, of our know would already God omniscient an need. As of pressing help time one in can another’s God, faith, another only that and lacking are one’s institutions that religious tion own

). Constructing a “we” that includes exopractitioners would ruin the alterity of of alterity the would ruin exopractitioners includes a“we” that ). Constructing For comparison, see Mayeur- see For comparison, See Fliche, “Les Frontières.” “Les Fliche, See While the activities I have described here take place in ambiguous or or ambiguous place in here take described I have activities the While For the same reason, it appears, religious poaching is highly individual and and individual highly is poaching religious it appears, reason, For same the

Jaouen, “Que partagent partagent “Que Jaouen, 44 The practice seems initially to involve the sensa the involve to initially seems practice The 43 45. See Albert- See Llorca, “Le Courrier du ciel.” du Courrier “Le Llorca, 45 ------

Fliche • Xenophilia: Part 4 231 COMMON KNOWLEDGE 232 Empire of Difference: The Ottomans in Comparative Perspective Comparative in Ottomans The Difference: of Empire Barkey, Karen. Aubin- Albert- musulmans des dévotionnelles Pratiques “Les Fliche. Benoît and Dionigi, Albera, Brévot- partagés saints Lieux traversées: Religions eds. Couroucli, Maria and Dionigi, Albera, References . ——— . Cimetières In providence.” de la part ou la Yatir, idukut, “Les Altan. Gokalp, de l’‘hétérodoxie’: et Türbe de l’‘orthodoxie’ Frontières “Les Benoît. Fliche, àNotre- “Suppliques Sylvie. Fainzang, ——— . de Certeau, Michel. “Une Pratiquesocialedeladifférence:Croire.” InFaire croire. Modalités Herberich, Geneviève, and Freddy Raphaël. “Messages et prières des pèlerins de pèlerins des prières et “Messages Freddy Raphaël. and Geneviève, Herberich, 1929; Isis the Sultans. repr., Istanbul: under Islam and Christianity Frederick. Hasluck, milieu en magiques Textes pratiques et talismans: et Corans ed. Constant, Hamès, In frontières.” des maître l’Anatolien, Georges “Saint Maria. Couroucli, Mauss- Claire and Étienne, Copeaux, Le Folklore de Constantinople de Folklore Le Nicolaidès. Jean and Henry, Carnoy, Moral and Institutions of AStudy Patronage: and Honour, Family, K. John Campbell, (2004 –2007).” Fabre, 183 Religions traversées In d’Istanbul.” cas Le chrétiens: sanctuaires les dans dévotion.” dévotion.” de cahiers des dans particulière communicationnelle situation une inscrivent 2008. Press, University Cambridge Cambridge: Méditerranée en juifs et musulmans chrétiens, entre Grammont and Aksel Tibet, 121 Tibet, Aksel and Grammont islamique monde le dans funéraires traditions et Religion Valtchinova, and In Boundaries Istanbul.” 73 (1991): religions des sociales 63 sciences des Archives de guérison.” prières des de Rome(22–23juin1979), 363 de ladiffusionetréception desmessages religieux duXIIeauXVe siècle. Actes detableronde 11 (1982): l’Est de France la de sociales 3 sciences des Revue populaire.” religion de la aspect un concernant sociologique Études Thierenbach: Press, 2000. musulman 2011. CNRS, Paris: Muhidine. Timour Couroucli, 2005. 1893. Values in a Greek Mountain Community Mountain Values aGreek in Boltanski, Emma. “La Vierge, les chrétiens, les musulmans et la nation: Liban Liban nation: la et musulmans les chrétiens, les Vierge, “La Emma. Boltanski, Écritures ordinaires Écritures ciel.” du In courrier “Le Marlène. Llorca, Dromzée, Claude. “ Claude. Dromzée, Têtes rouges et bouches noires et autres écrits autres et noires bouches et rouges Têtes xviè mystique: Fable La . Paris: Karthala, 2007. Karthala, . Paris: – Communications Religions traversées 216. 1993. POL, Paris: Terrain 141 –74. , 51 (2008): 10 ‘Cher Saint Antoine . . .’: Comment culturel et rituel rituel et Antoine . . .’: culturel Comment Saint ‘Cher 23, no. 2(2004): 46 xviiè et – ,

83. Rome:ÉcoleFrançaisedeRome, 1981. 175 –208. – 24. Ankara: Türk Tarih Kurumu, 1996. Tarih Kurumu, Türk Ankara: 24. Taksim! Chypre divisée Chypre Taksim! Copeaux. siècle – Dame de Bonne Garde: Construire l’efficacité l’efficacité Construire Garde: de Bonne Dame 29. . Oxford: Clarendon, 1964. Clarendon, . Oxford: . Paris: Gallimard, 1982. Gallimard, . Paris: Jean- by , edited , edited by Fran by , edited – 69. . Arles: Actes Sud, 2009. Sud, Actes . Arles: 81 –95 , Albera and Couroucli, Couroucli, and Albera – 46. Bacqué- Louis c . Paris: Lechevalier, Lechevalier, . Paris: ois Georgeon and and Georgeon ois , edited by Daniel Daniel by , edited . Paris: Aedelsa, Aedelsa, . Paris: Albera and and Albera . et églises à églises et – 79. Perl, Jeffrey M. “Introduction: Coherent Mixtures.” Common Knowledge Mixtures.” Coherent “Introduction: M. Perl, Jeffrey ——— islamo- pèlerinage Un Dormants: Sept des Réveil Le Manoël. Pénicaud, ——— Archaeology, Anthropology, and Heritage in the Balkans and and the Balkans in Heritage and Anthropology, Archaeology, ed. David, Shankland, Seraidari, Grèce Katerina. en icônes des Culte Le aux pluriconfessionnelles visites Des saints: des baraka la “Partager Poujeau, Anna. Mayeur- de culte lieux des votives Écritures divin: du Poursuite “La Clara. Lamiraux, Religion and Boundaries: Studies from the Balkans, Eastern Europe, Europe, Eastern the Balkans, from Studies Boundaries: and Religion Galia. Valtchinova, Pilgrimage of Shared AContextualisation Spaces. “Ambiguous Logan. Robert Sparks, Sp. 07: 396 –403. 2017): (Sept. Bretagne Anatolia: The Life and Times of F. W. of Times 1878 and Life The Hasluck, Anatolia: 2005. Mirail, 295 –319. Syrie.” In en chrétiens monastères 26 –34. In Pèlerinages.” –xxè xvè 2009. Paris, EHESS, diss., PhD parisiens.” catholiques and Turkey and 2011. of Tilburg, University diss., PhD Ephesus.” in Press, 2004.

. “Introduction: Postscript to Brown.” to Common Knowledge Postscript . “Introduction: L’enjeu d’Egypte? des musulmans les et coptes les partagent . “Que Jaouen, Catherine. Catherine. Jaouen, siècles . Paris: Cerf, 2014. Cerf, . Paris: . Istanbul: Isis Press, 2010. Press, Isis . Istanbul: . Paris: Éditions de l’EHESS, 2005. de l’EHESS, Éditions . Paris:

Albera and Couroucli, Religions traversées, Couroucli, and Albera Pèlerinages d’Égypte: Histoire de la piété copte et musulmane musulmane et copte piété la de Histoire d’Égypte: Pèlerinages Albera and Couroucli, Religions traversées Couroucli, and Albera . Toulouse: Presses universitaires du du universitaires . Toulouse: Presses – 1920 , vols. 1 and 2. Istanbul: Isis Isis 2. 1and Istanbul: , vols. 219 –54. 24, no. 1 (Jan. 2018): no. 1(Jan. 24, chrétien en en chrétien 23, no. 3 ,

Fliche • Xenophilia: Part 4 233