DOCSLIB.ORG

Download The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Download The RITUAL AND DAILY LIFE: TRANSMISSION AND INTERPRETATION OF THE ISMAILI TRADITION IN VANCOUVER. by PARIN AZIZ DOSSA B.A., Makerere University,1969 M.A., University Of Edinburgh,1971 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in the Department of Anthropology and Sociology We accept this thesis as conforming to 'S/he required standard ^rmjMwRSiTY OF BRITISH COLUMBIA May,1983. © Parin Aziz Dossa, 1985 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. The University of British Columbia 1956 Main Mall Vancouver, Canada V6T 1Y3 DE-6 r^/R'-n Abstract This dissertation explores, within a framework provided by tradition and change, how Ismailis in Vancouver, primarily a religious community, formerly localized and spatially concentrated in East Africa, have been affected by migration into a secular state where they are spatially dispersed. Ismaili tradition is explicated through history and a recourse to documentary materials including the Qur*an, girians or compositions, firmans or guidances of the Imam (spiritual leader), and the rituals of the community. The chief feature of tradition may be identified as an overarching cosmology dichotomized as zahir and batin, glossed respectively as material (multiplicity and activity) and spiritual (unity and repose) in strict complementarity, the parts of which are activated through a spatial and a temporal movement from and to exteriority (zahir) and interiority (ba£in). Daily life, family, kin, community rituals and prayers at Jama*at Khana (place of assembly), and the firmans reflect the complementarities and mediate them. Change is examined in relation to the same features as well as culinary practices which, as do the rituals, further reveal the complementarities between material and spiritual and the ways in which they are mediated. The changing roles and interrelationships of elders, men and women, and youth emphasize changes taking place. The major finding of the study is that the tradition, which was a complex of strict complementarities, has now become compartmentalized, diluting the force of the complementary relationship. This appears as a function of increased participation in the "technical" time (confining social relationships) of external public life as opposed to the "core culture" time iii (promoting social relationships) of the internal home life of families, and in the attitudes of Ismailis who are accommodating to the larger society and are exclusive in their community life. In addition, women's entry in the public labour force, and a growing separation between youth and adults as well as elders, have significantly affected community rituals, attendance in Jamatat Khana, and familial relationships. While it might be thought that new sets^ of dialectics are being engaged, this does not in fact appear to be the case. Contraries and contradictions, which might have been thought to imply a dialectic, remain as they were enforcing a further compartmentalization of life choices. iv TABLE OF CONTENTS Chapter 1 The Question And The Setting. 1. Part I: Cosmology. Chapter 2 Substantive Features Of Israaili Cosmology. 35. Part II: Ritual. Chapter 3 Articulation Of Enclosed Space In The 63. Jamat at Khana. Chapter 4 Ritual Performances: 'Structure And Communitas'. 93. Chapter 5 Ghat-pat: Formation And Activation Of A 131. Cognitive Model. Part III: Daily Life. Chapter 6 Food And Cosmos. 168. Chapter 7 Nurturing And Career Roles Of Women. 208. Chapter 8 Continuity And Change: Life Histories'Of 239. Ismaili Elders, Adults And Youth. Chapter 9 Conclusion. 279. Bibliography 289. Appendix: Fieldwork: Data And Methods 297. V LIST OF TABLES Table I. Jama1at Khana Attendance - Individuals. 74 II. Jamatat Khana Attendance - Families. 74 III. Background Information On Respondents. 117 IV. Dietary Habits Of Ismailis. 225 V. Career Occupations of Women. 233 VI. Residential Patterns Of Ismailis In East Africa 245 And Vancouver. VII. Major Characteristics Of Elderly Respondents. 252 VIII. Traditional And Modern Attitudes And Practices. 259 IX. Attendance In Jama^t Khana. 260 X. Recreational Activities - Adults And Children. 262 XI. Communal Involvement Of Young Adults. 271 XII. Major Characteristics Of Respondent Households. 300 LIST OF ILLUSTRATIONS Diagrams: 2-1. Hierarchical Orders Formulated In The Works Of Ismaili Writers. 42 2-2. Man As A Microcosmic Being. 43 2- 3. Narrative On Creation: Man's Descent On Earth. 49 3- 4. Life Cycle Of An Ismaili Woman As Depicted In The Attire. 68 3-5. Cognitive Model Of Ismaili World View As Represented 71 By The Family. 3-6. 'Journey' To Jama*at Khana. 78 3- 7. Articulation Of Enclosed Space In The Jama*"at Khana. 87 4- 8. Body Imagery As Encoded In The Ceremony Of Hay-Zinda, 96 Kayam Paya. 4-9. Transformation Of Self Effected Through Verbal Exchange. 99 4-10. Ceremony Of Di/a Karawi - The Setting. 102 4-11. Ceremony Of Duca Karawi - Progressive Stages Of 103 Movement And Repose. 4-12. Verbal Communication In The Ceremony. 105 4-13. "Movement" Of Nandi. 114 4- 14. Cosmic Dimension - Life Cycle Of An Individual. 116 5- 15. Ceremony Of Gha^-Pat - The Setting. 133 5-16. Symbol Of White As Encoded In The Life Cycle Of 135 Individuals. 5-17. The Arrangement Of Ghat-pat. 142 5-18. Enactment Of A Primordial Event In The Ceremony Of 147 Ghat-Pat. 5-19. Body Imagery In The Ceremony Of Ghat-Pa^. 150 5- 20. Formation And Activation Of The Cognitive Model. 154 6- 21. Traditional Ismaili Menu. 171 6-22. Canadian/Traditional Menu. 172 vii. 6-23. Types Of Light Foods As Included In The Traditional Menu. 184. 6-24. Geometrical Motifs In The Arrangement Of Ghat-Pat. 191. 6-25. Unleavened Bread As Mediator Of Light And Heavy Foods. 194. 6-26. The Culinary Triangle. 197. 6-27. Principle Of Contraries And Mediation As Represented In 199. The Methods Of Cooking. 6-28. Correlation Of Mealtimes With Material And Spiritual 204. Worlds. 6- 29. Cognitive Framework Perceived In Ritual And The 206. Culinary System. 7- 30. Compartmentalization Between The Traditional Life Of 236. Women And Work. 8- 31. Model Of Ismaili Cosmos: 'Journey Of Man'. 248. 8-32. Perception Of Canadian Life: Elders, Adults, Youth. 274. viii Acknowledgements The field research on which this thesis is based was carried out in Vancouver in the year 1982-1983. My greatest debts are to the Ismailis of Vancouver who were both gracious and generous in welcoming me to their homes. I should like them to know that I appreciate their kindness, patience and understanding shown to me while I was in the field. In particular I would like to mention the contributions of Sultanali Nazarali and Amirali Amlani for their assistance in providing literary materials and sharing with me their views on the ritual tradition of the Ismailis. I would like to express my thanks to my supervisor, Professor Kenelm Burridge whose work and thought have influenced my thinking. Professor Burridge's contributions are absorbed into the general discourse and I acknowledge with gratitude his help and support. I have also gained from the encouragement and intellectual insights of other scholars notably, Professor Cyril Belshaw, Professor Hanna Kassis and Professor Brenda Beck. I have benefited also from the discussions with my colleague Dr. Pamela Peck. Finally, without the continual support and inspiration of my husband Aziz, our children Fahreen and Zahwil, and my parents, this work would not have come to fruition; , ix Glossary Terms not included are those which appear but once and the meanings of which have been defined in the text. ab-i shafa A Persian term used for the ritual of the drinking of "sacred water", also known as ghat-pat (q.v.). barakat Blessing sent to man by God. Among Ismailis the Imam (q.v.) is endowed with barakat which can be transmitted to his followers. batin Inner or esoteric meaning behind that of the literal word. Opposite of zahir (q.v.). dl'i "One who summons". Among Ismailis, one who propagates the faith. da4 wah The institution charged with preaching and propagating the Ismaili cause. dula Daily ritual prayer. du a karawi Ritual ceremony performed inside the Jama *at Khana (q.v.) prior to or soon after congregational prayers. firman Directive issued only by the Imam. ghat-pat A Sanskrit term used for the Ismaili ritual of the drinking of "sacred water". In Persian, the ritual is referred to as ab-i shafa (q.v.). ginan Meditative or contemplative knowledge, referring to the literary corpus of the compositions attributed to the pirs (q.v.). Hay Zinda, Ritual ceremony performed at the threshold of the Kayam paya Jamatat Khana (q.v.). Imam Used exclusively by Ismailis, to denote the descendants of Ali, the first Imam, son in-law and cousin of the Prophet. The term connotes the idea of a spiritual leader who is present at all times. Jama at Khana Place of congregation, the center of communal, religious and social activity; "mosque" in the Ismaili sense. X Kamadiyah Literally "treasurer"; assistant of the Mukhi (q.v.). Kamadiyani Female assistant of Mukhyani (q.v.). kumbh Vessel used in the ceremony of ghat-pat (q.v.). Mukhi Male leader appointed to conduct prayers and ritual ceremonies in the Jamac at Khana. Mukhyani Female (usually the wife of Mukhi [q.v.]) who conducts ceremonies which require individual female participation in the Jama*at Khina (q.v.) nandi Food offerings taken to Jamalat Khana (q.v.) niya "Intention" referring to the beginning of religious acts.
Load more

Recommended publications
  • Fazlallah Astarabadi and the Hurufis
    prelims.046 17/12/2004 4:58 PM Page i MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis “Shahzad Bashir is to be commended for producing a remarkably accessible work on a complex subject; his explanations are models of lucidity and brevity.” PROFESSOR DEVIN DEWEESE, INDIANA UNIVERSITY prelims.046 14/12/2004 1:37 PM Page ii SELECTION OF TITLES IN THE MAKERS OF THE MUSLIM WORLD SERIES Series editor: Patricia Crone, Institute for Advanced Study,Princeton ‘Abd al-Malik, Chase F.Robinson Abd al-Rahman III, Maribel Fierro Abu Nuwas, Philip Kennedy Ahmad ibn Hanbal, Christopher Melchert Ahmad Riza Khan Barelwi, Usha Sanyal Al-Ma’mun, Michael Cooperson Al-Mutanabbi, Margaret Larkin Amir Khusraw, Sunil Sharma El Hajj Beshir Agha, Jane Hathaway Fazlallah Astarabadi and the Hurufis, Shazad Bashir Ibn ‘Arabi,William C. Chittick Ibn Fudi,Ahmad Dallal Ikhwan al-Safa, Godefroid de Callatay Shaykh Mufid,Tamima Bayhom-Daou For current information and details of other books in the series, please visit www.oneworld-publications.com/ subjects/makers-of-muslim-world.htm prelims.046 14/12/2004 1:37 PM Page iii MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis SHAHZAD BASHIR prelims.046 14/12/2004 1:37 PM Page iv FAZLALLAH ASTARABADI AND THE HURUFIS Oneworld Publications (Sales and editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com © Shahzad Bashir 2005 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–385–2 Typeset by Jayvee,
    [Show full text]
  • BULLETIN Volume 35 • Number 2 Winter 2001 Editor: Daniel Goffman
    Middle East Studies Association BULLETIN Volume 35 • Number 2 Winter 2001 Editor: Daniel Goffman Assistant Editor. Harald Leusmann Editorial Assistant: Lori A. Sammons Corresponding Editors Israel: Baruch Kimmerling Arab World: Ahmad S. Moussalli Associate Editors Literature: Michael Beard Audiovisua/s: Ellen-Fairbanks D. Bodman Pre-Modern History: Linda Darling Women's Studies & Anthropology: Susan Schaefer Davis Political Science: F. Gregory Cause, III Language: Erika H. Gilson Religion & Islamic Law: Bernard Haykel Iran: Fatemeh Keshavarz Egypt & North Africa: Azzedine Layachi Economics: Fatemeh Moghadam Art & Art History: Amy Newhall Lebanon & Arab World: Sa m i Ofeish Music: Anne Rasmussen Mashreq: Glenn Robinson Turkey & Central Asia: John VanderLippe Israel: Naomi Weinberger BOOKS, SOFTWARE, RECORDINGS AND AUDIOVISUAL MATERIAL FOR REVIEW AND COMMUNICATIONS FOR THE EDITOR should be sent to Daniel Goffman, MESA Bulletin, Ball State University, 1418 W. Marsh Street, Muncie, IN 47306-0622. Phone: (765) 285-4265. Fax: (765) 285-5612. E-mail: [email protected] Current and recent issues, tables of contents, notes, research & teaching resources, lists of recent conferences and books in Middle East studies are available on the MESA web page at URL: http://www.mesa.arizona.edu The Middle East Studies Association Bulletin is a biannual publication of the Middle East Studies Association of North America, Inc., issued in July and January. Views expressed in the Bulletin are those of the authors and do not necessarily represent those of the Association.
    [Show full text]
  • Asiatische Studien Études Asiatiques Zeitschrift Der Schweizerischen Asiengesellschaft Revue De La Société Suisse-Asie
    2014 · VOLUME 68 · NUMBER 3 ASIATISCHE STUDIEN ÉTUDES ASIATIQUES ZEITSCHRIFT DER SCHWEIZERISCHEN ASIENGESELLSCHAFT REVUE DE LA SOCIÉTÉ SUISSE-ASIE EDITOR OF THIS ISSUE Maya Burger, Lausanne EDITOR-IN-CHIEF Rafael Suter, Zürich EDITORIAL BOARD Blain Auer, Lausanne. Norman Backhaus, Zürich. Wolfgang Behr, Zürich. Daria Berg, St. Gallen. Maya Burger, Lausanne. David Chiavacci, Zürich. Bettina Dennerlein, Zürich. Karénina Kollmar-Paulenz, Bern. Anke von Kügelgen, Bern. Angelika Malinar, Zürich. Annemarie Mertens, Zürich. Silvia Naef, Genève. Maurus Reinkowski, Basel. Andrea Riemenschnitter, Zürich. Ulrich Rudolph, Zürich. Reinhard Schulze, Bern. Pierre Souyri, Genève. Raji C. Steineck, Zürich. Ingo Strauch, Lausanne. Christoph Uehlinger, Zürich. Nicolas Zufferey, Genève. Publiziert mit Unterstützung der Schweizerischen Akademie der Geistes- und Sozialwissenschaften. Publiée avec le soutien de l’Académie suisse des sciences humaines et sociales. Published with the support of the Swiss Academy of Humanities and Social Sciences. SAGW ASSH ASIA 2014 | Volume 68 | Number 3 Inhaltsverzeichnis – Table des Matières – Contents Aufsätze – Articles – Articles Blain Auer Dial M for Murder: A case of passion killing, criminal evidence and sultanic power in Medieval India 667 Maya Burger La Sarvāṅgayogapradīpikā de Sundardās : une classification des chemins de yoga au 17e siècle 683 Birgit Kellner and John Taber Studies in Yogācāra-Vijñānavāda idealism I: The interpretation of Vasubandhu’s Viṃśikā 709 Angelika Malinar “Following one’s desire” (kāmacāra
    [Show full text]
  • The Migration of Indians to Eastern Africa: a Case Study of the Ismaili Community, 1866-1966
    University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2019 The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966 Azizeddin Tejpar University of Central Florida Part of the African History Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Tejpar, Azizeddin, "The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966" (2019). Electronic Theses and Dissertations, 2004-2019. 6324. https://stars.library.ucf.edu/etd/6324 THE MIGRATION OF INDIANS TO EASTERN AFRICA: A CASE STUDY OF THE ISMAILI COMMUNITY, 1866-1966 by AZIZEDDIN TEJPAR B.A. Binghamton University 1971 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History in the College of Arts and Humanities at the University of Central Florida Orlando, Florida Spring Term 2019 Major Professor: Yovanna Pineda © 2019 Azizeddin Tejpar ii ABSTRACT Much of the Ismaili settlement in Eastern Africa, together with several other immigrant communities of Indian origin, took place in the late nineteenth century and early twentieth centuries. This thesis argues that the primary mover of the migration were the edicts, or Farmans, of the Ismaili spiritual leader. They were instrumental in motivating Ismailis to go to East Africa.
    [Show full text]
  • The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions
    'lltc Jnslitutc of lsmaili Studies Ismaili Heritage Series, 14 The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions Previously published titles: I. Paul E. Walker, Abu Ya'qub al-SijistiinI: Intellectual Missionary (1996) 2. Heinz Halm, The Fatimids and their Traditions of Learning ( 1997) 3. Paul E. Walker, Jjamfd al-Din al-Kirmani: Ismaili Thought in the Age ofal-l:iiikim (1999) 4. Alice C. Hunsberger, Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher (2000) 5. Farouk Mitha, Al-Ghazalf and the Ismailis: A Debate in Medieval Islam (2001) Edited by 6. Ali S. Asani, Ecstasy and Enlightenment: The Ismaili Devotional Literature of South Asia (2002) Farhad Daftary and Shainool Jiwa 7. Paul E. Walker, Exploring an Islamic Empire: Fatimid History and its Sources (2002) 8. Nadia Eboo Jamal, Surviving the Mongols: Nizari Quhistani and the Continuity ofIsmaili Tradition in Persia (2002) 9. Verena Klemm, Memoirs of a Mission: The Ismaili Scholar; States­ man and Poet al-Mu'ayyad fi'l-Din al-Shfriizi (2003) 10. Peter Willey, Eagle's Nest: Ismaili Castles in Iran and Syria (2005) 11. Sumaiya A. Hamdani, Between Revolution and State: The Path to Fatimid Statehood (2006) 12. Farhad Daftary, Ismailis in Medieval Muslim Societies (2005) 13. Farhad Daftary, ed., A Modern History of the Ismailis (2011) I.B.Tauris Publishers LONDON • NEW YORK in association with The Institute oflsmaili Studies LONDON 1111 '1111' 1'itti111icl <: 11lifih111t· soun;cs and fanciful accounts of medieval times. 'lhus legends and misconceptions have continued to surround the Ismailis through the 20th century.
    [Show full text]
  • Turkish Literature from Wikipedia, the Free Encyclopedia Turkish Literature
    Turkish literature From Wikipedia, the free encyclopedia Turkish literature By category Epic tradition Orhon Dede Korkut Köroğlu Folk tradition Folk literature Folklore Ottoman era Poetry Prose Republican era Poetry Prose V T E A page from the Dîvân-ı Fuzûlî, the collected poems of the 16th-century Azerbaijanipoet Fuzûlî. Turkish literature (Turkish: Türk edebiyatı or Türk yazını) comprises both oral compositions and written texts in the Turkish language, either in its Ottoman form or in less exclusively literary forms, such as that spoken in the Republic of Turkey today. The Ottoman Turkish language, which forms the basis of much of the written corpus, was influenced by Persian and Arabic and used the Ottoman Turkish alphabet. The history of the broader Turkic literature spans a period of nearly 1,300 years. The oldest extant records of written Turkic are the Orhon inscriptions, found in the Orhon River valley in central Mongolia and dating to the 7th century. Subsequent to this period, between the 9th and 11th centuries, there arose among the nomadic Turkic peoples of Central Asia a tradition of oral epics, such as the Book of Dede Korkut of the Oghuz Turks—the linguistic and cultural ancestors of the modern Turkish people—and the Manas epic of the Kyrgyz people. Beginning with the victory of the Seljuks at the Battle of Manzikert in the late 11th century, the Oghuz Turks began to settle in Anatolia, and in addition to the earlier oral traditions there arose a written literary tradition issuing largely—in terms of themes, genres, and styles— from Arabic and Persian literature.
    [Show full text]
  • Introduction the Shi‘A in South Asia
    Cambridge University Press 978-1-107-10890-5 - The Shi‘a in Modern South Asia: Religion, History and Politics Edited by Justin Jones and Ali Usman Qasmi Excerpt More information Introduction The Shi‘a in South Asia Francis Robinson The Shi‘i communities of South Asia, roughly 60 million people, represent, after those of Iran, the second largest grouping of Shi‘as in the Muslim world. Until recently our knowledge of them has not matched their numbers. Indeed, they, and here I refer to the Twelver Shi‘as rather than the Isma‘ilis, have suffered from the paradox of being both highly visible but in scholarly terms largely invisible. Where the Shi‘a live in South Asian towns and cities, arguably, no community has been more visible or more audible: visible because of their great processions at Muharram; and audible, certainly at Muharram, but also throughout the year in their majalis, as they recount the events of Karbala, often transmitting them by loudspeaker to the muhalla. Up to the 1980s these significant religious communities had attracted just two major works of scholarship: Hollister’s, The Shi‘a of India (1936) and Engineer’s The Bohras (1980).1 This dearth of scholarship began to change in the mid-1980s. First there was S. A. A. Rizvi’s major two-volume survey of India’s Twelver Shi‘as (1986), followed by Juan Cole’s path-breaking study of the establishment of the Shi‘i state of Awadh from the eighteenth century (1988).2 From the 1990s attention turned to Shi‘i commemorative practice with Vernon Schubel’s study of Shi‘i devotional rituals (1993), David Pinault’s studies of ritual and popular piety (1992) and devotional life 1 John Norman Hollister, The Shi‘a of India, (London, 1953); Asghar Ali Engineer, The Bohras (New Delhi, 1980).
    [Show full text]
  • Ismaili of Central Asia
    The Ismaili of Central Asia Oxford Research Encyclopedia of Asian History The Ismaili of Central Asia Daniel Beben Subject: Central Asia, Modern Central Asia since 1750, Precolonial Central Asia, c. 750-1750, Middle East, Religion Online Publication Date: Apr 2018 DOI: 10.1093/acrefore/9780190277727.013.316 Summary and Keywords The Ismailis are one of the largest Muslim minority populations of Central Asia, and they make up the second largest Shiʿi Muslim community globally. First emerging in the second half of the 8th century, the Ismaili missionary movement spread into many areas of the Islamic world in the 10th century, under the leadership of the Ismaili Fatimids caliphs in Egypt. The movement achieved astounding success in Central Asia in the 10th century, when many of the political and cultural elites of the region were converted. However, a series of repressions over the following century led to its almost complete disappearance from the metropolitan centers of Central Asia. The movement later re- emerged in the mountainous Badakhshan region of Central Asia (which encompasses the territories of present-day eastern Tajikistan and northeastern Afghanistan), where it was introduced by the renowned 11th-century Persian poet, philosopher, and Ismaili missionary Nasir-i Khusraw. Over the following centuries the Ismaili movement expanded among the populations of Badakhshan, reaching a population of over 200,000 in the 21st century. In the 19th and 20th centuries, the Ismailis suffered a series of severe repressions, first under local Sunni Muslim rulers and later under the antireligious policies of the Soviet Union. However, in the decades since the end of the Soviet period, the Ismailis of the region have become increasingly connected with the global Ismaili community and its leadership.
    [Show full text]
  • 2023 Calendar
    Key Consider Not Scheduling Events Consider Adapting Events Celebration Observed - No Accommodations Necessary Some celebrations include more than one color based on observance. A supplemental guide to observations is availible for red and yellow coded days. Included Belief Systems ● Buddhism (a) ● Catholic Christian (b) ● Chinese Traditional Practice (c) ● Christian (d) ● Christian - other (e) ● Ethiopian Christian (f) This calendar was created to be accurate in name, date, ● Hinduism (g) and practice, however, we recognize that it may include ● Hispanic Catholic Christian (h) unintentional errors. Should you have suggestions for ● Islam (i) improvement, please reach out to our team at the ● Jehovah’s Witness (j) Minnesota Leadership Council on Aging online at ● Judaism (k) www.mnlcoa.org. ● Mormon (l) ● Orthodox Christian (m) ● Sikhism (n) ● Wicca/Paganism (o) Healthcare and age-related days/months of celebration are also included along with traditional U.S. holidays (uncoded). Cultural Practices/Religions NOT Included in this Calendar Due to the small portion of individuals in the Midwest and throughout the world that practice these forms of spirituality, they have been excluded. Please consider further investigating their observances if you interact with those who practice them. ● Baha’i ● Jainism ● Persian/Zoroastrianism ● Rastafarianism ● Shinto ● Other Minority Belief Systems ◄ December January 2023 February ► Sun Mon Tue Wed Thu Fri Sat 1 2 3 4 5 6 7 -New Years Day -Twelfth Night (d) -Epiphany (a,b,g) -Day of Mary, -Birthday of Guru -Dia de los Reyes Mother of God (b) Gobind Singh (n) (h) -Feastday of St. Basil (m) 8 9 10 11 12 13 14 -Baptism of the Lord -Maghi (n) (d) -Lohri (k, n) 15 16 17 18 19 20 21 -Martin Luther King -Week of Prayer (d) --------------------------- --------------------------- --------------------------- Jr.
    [Show full text]
  • 5 Starter Facts About Isma'ili Islam
    5 Starter Facts About Isma’ili Islam 1. Isma’ili is an umbrella term for a collection of traditions that disagreed with the succession in the leadership of the Muslim community in the 8th century. There ​ are ~15 million Ismailis worldwide in more than 25 countries. 2. Ismailis are the only Shia to have a living, hereditary Imam. Some sects take guidance from a Da’I, a representative and missionary of a hidden imam. Nizaris, the largest Isma’ili tradition, currently follow their 49th Imam, Aga Khan IV. 3. Many Isma’ili traditions have developed their own supplementary holy texts based on their imams’ commentaries and interpretations of the Qur’an and Hadith*. These include the Ginans and the Qasidas. 4. Ismailis believe within the Qur’an there is the literal meaning and a spiritual meaning. The leader interprets this meaning for each generation to give guidance based on the times. The emphasis on relevance and current context led to the current Nizari Imam selection by his grandfather to succeed him instead of his father because he grew up understanding modern science. 5. The autonomous province of Gorno-Badakhshan in Tajikistan is the only predominantly Isma’ili region in the world. *Hadith is a collection of traditions containing sayings of the prophet Muhammad that, with accounts of his daily ​ practice (the Sunna), constitute the major source of guidance for Muslims apart from the Qur’an. Learn more at: https://the.ismaili/community https://ismailignosis.com/2015/05/15/who-are-the-shia-ismaili-muslims-a-primer-with-visua l-charts/ These five points are not meant to be comprehensive or authoritative.
    [Show full text]
  • Sayyeda Fatimah Zahra (S.A.) COPYRIGHT 12014
    Sayyeda Fatimah zahra (S.a.) COPYRIGHT 12014 All rights reserved. This book is sold subject to the condition that no part thereof shall by way of trade or otherwise be translated, or reproduced, lent, resold, hired out or otherwise circulated in any form of binding or cover other than what is published in, without the prior written permission of the PEERMAHOMED EBRAHIM TRUST. BISMILLAHIR RAHMANIR RAHIM Friday the 20th Jamadus Sani, eight years before hijra, 615 A.D. Almighty Allah gifted an Angel princess to Lady Khadijah and Muhammad bin Abdullah; the last messenger of Allah, the Holy Prophet. It is said that to welcome the arrival of Sayyeda Fatimah in this world the Soul of bibi Aasiya and bibi Maryam came down from the Heaven and stood by Lady Khadijah at the time of delivery. Thus Allah had gathered the “four purified and chosen women of all times” in one place. Her mother Lady Khadija owner of a large fortune earned through commerce and trade, was the first women to accept the religion of Allah, “ I s l a m”. Her father the Holy Prophet, mercy unto the world, the lawgiver, the truthful, the trustworthy, the noblest and the highest among all creation from the beginning to the end, unto whom the word of Allah , the Holy Quran was revealed, to guide mankind to the right path. She was the only daughter of the last messenger of Allah, in her looks, she was a true reflection of the Holy Prophet. Her character formation, faithfully, in letter and spirit look after the life style of her father.
    [Show full text]
  • BEST PRACTICE & INCLUSIVE LEADERSHIP Guidance & Foresights from His Highness the Aga Khan His Highness the Aga Khan2 Is
    BEST PRACTICE & INCLUSIVE LEADERSHIP Guidance & Foresights from His Highness the Aga Khan His Highness the Aga Khan2 is a religious leader of the Ismaili Muslim community. He has given his guidance, and foresights also on “Best practice” and “Inclusive Leadership”. He has many titles, and the one he prefers is Imam2I. His guidance for the community is collectively called Firmans3 When giving guidance, Imam looks at a horizon, of many decades ahead. Like the Ismaili constitution1, his Firmans are foundational, and an inclusive part, of the sum of the Ismaili Muslim faith. Every Ismaili Muslim has given an allegiance of loyalty, devotion and obedience to the inherited authority of Imam2. They have pledged to seek, read, share, abide by, and implement Imams Firmans. Imam gives his guidance for the worldly and spiritual, wellbeing of all members of the communities, of some 20 million worldwide. Worldly and spiritual guidance are both an integral and inclusive parts, of the essence, and practice of the Ismaili Muslim religion and Faith. For the benefit and governance of the community, and their resources, Imam ordained the global Ismaili constitution in 19861. The constitution is to be read with Firmans, and given to every Ismaili Muslim. Imam has asked the community to demystify, and articulate the Ismaili Muslim faith, in order to replace ignorance, and misperceptions in the community, and worldwide. This is one of Goals22 given by the Imam for the community. What is Best Practice and Inclusive Leadership Best practices are generally understood as, “systems procedures, and methods that are generally accepted, or prescribed as being correct or most effective, or a set of working methods accepted as being best in any particular business, or industry.
    [Show full text]