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"This thesis is a study of traditional narratives which are recited and received both by villagers and pilgrims in regard to the local pilgrimage (ziarah) tradition in Pamijahan, particularly at Shaykh Abdul Muhyi's sacred site. The narratives will be examined as part of the popular beliefs of Priangan Timur or the eastern part of West Java. Locating them in the wider context of Sundanese oral and written traditions, my investigation will illuminate the nature and function of such traditions in the particular case of Pamijahan. The research will elucidate the role of the kuncen, the custodians of sacred sites, as guides and spiritual brokers who maintain the narratives. It will also be important to investigate the villagers' as well as visitors' view of the kuncen in regard to local pilgrimage. The study will also enhance comparative studies concerned with networks of holy men or saints (wali) on the island of Java (Pemberton 1994; Fox 1991: 20). I want to argue that people respond to, and participate in, saint veneration on pragmatic grounds. However, these grounds are subject to interpretation and contestation in time and space. In redefining their narratives, various individuals, such as custodians, Sufis, and even to some extent government functionaries, are considered to be authoritative persons by virtue of their capacity to conduct and manipulate narratives. As this argument develops, it will be important to understand the modes of signification in the village."--Provided by publisher.

Islam and culture --- Muslim saints --- Islamic shrines --- Islamic saints --- Saints, Muslim --- Sufi saints --- Saints --- Culture and Islam --- Culture --- Islamic civilization --- Muslim shrines --- Shrines

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As a world religion Islam is based on a highly abstract and absolute notion of the transcendent, which its followers establish and celebrate - in a seemingly contradictory fashion - at very specific sites: Mecca, Medina, Jerusalem, and the vast and complex landscapes of mosques and Muslim saints' shrines around the world. Sacred locality has thus become a paradigm for the relationship between the human and the transcendent, a model for urban planning, regional networks, imaginary spaces, and spiritual hierarchies alike. This importance of saintly places has, however, become increasingly complicated and troubled by reformist currents within Islam, on the one hand, and the emergence of modern archeology and anthropology, on the other. While they have often tended to posit ›the local‹ in opposition to ›the universal‹, in this volume islamologists, anthropologists, and sociologists offer new ways of thinking about the local, the place, and the conceptual landscapes and spaces of saints. In this, its eighth volume, the Yearbook for the Sociology of Islam looks at different sites and regions around the Muslim world (notably Burkina Faso, Egypt, Ethiopia, and Southeast Asia) not as ›localized‹ versions of a universal Islam, but as constitutive of one particular outlook of the universalizing order of a world religion.

Islam --- Burkina Faso. --- Egypt. --- Ethiopia. --- Islam. --- Islamic Shrines. --- Islamic Studies. --- Religious Studies. --- Sociology of Religion. --- Sociology. --- South-East Asia. --- Space. --- Modern Islam; Islamic Shrines; Egypt; Ethiopia; South-East Asia; Burkina Faso; Islam; Space; Islamic Studies; Sociology of Religion; Religious Studies; Sociology --- Muslim saints. --- Islamic saints --- Saints, Muslim --- Sufi saints --- Saints --- Modern Islam --- Islamic Shrines --- Egypt --- Ethiopia --- South-East Asia --- Burkina Faso --- Space --- Islamic Studies --- Sociology of Religion --- Religious Studies --- Sociology