Azu Acku Pamphlet Ds354 58
..~-ibiJGIOUS PRESE~9£,~:0, theoretical issues in the social sciences: Islamic tribes cannot be_ studied in isolation as have, for inst:mce. certain segmentary ·~·'\· ;-----··-&1MBOLIS:tvI IN PU1):~t~p;uN·;f¥.:~PIETY tribes ( Fortes and Evans-Pritchard 1970; Middleton and Tait Aklfa.r S. Ahmed ,,I[. 1 1970). Thu_s by an extension_ of the argument I am arguing that ' /(Y ' ••, \\' ~e~hodo~ogi~ally and theoretically to study an Islamic society ·~-aifef''\t·,.2,l=;::·.~';'1. m 1solat1on 1s to remove an important dimension from it (Ahmed ) (.,"i~~..·d i;}" } ' 1976, 1980). The importance of the larger political framework of the ,.....,~· ,,, •.,; •v "-'., }!I,' ~.· ',' "• ' ~.~ ;~ • -~· .,:,""", "'-..·~ jlc • , Islamic world for Islamic societies, and their interconnection Among the Pukhtun tribes of Pakistan the c 1ve symbols of through universally accepted religious symbols, was one of th& religion are as visible as they are seen to be important to their main points I wished to make in an earlier work (Ahmed 1976) members in defining orthodox forms of religion, allocating and is a recognized social phenomenon (Coon 195:2; Gellner status and measuring religiosity in society. I shall describe 1969a: 2; Hart 1976: 15-16; Tavakolian 1976). In this paper I how sometimes trivial symbols like growing a beard indicate will be concerned simply in stating how sociological roles and conformity with religious tradition and are interpreted as being normative behaviour are explained within society by reference of social significance. The symbols in society that I shall be to what are locally understood and recognized as symbols derived describing constitute those perceived by members of society and from the main body of Islamic traditions.
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