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.