This book explores the richness of Pakistan's religious landscape, giving attention to a number of topics: Shia flagellation processions, Urdu-language pulp fiction, streetside rituals involving animals (pariah-kites and fortune-telling parrots), and the use of sorcery to contend with the jinns that are believed to infest cities such as Lahore. Uniting these topics is an investigation of how Islamist politicians seek to eradicate sectarian diversity and repress localized forms of Muslim folk practices in the name of a standardized, uniform, and globalized version of Islam. The book looks at forms of resistance to this Islamist globalization, such as collaborative efforts by Christian, Hindu, and Muslim human-rights activists to repeal Pakistan's notorious blasphemy law and assert the worth of religious pluralism.

This book explores the richness of Pakistan's religious landscape, giving attention to a number of topics: Shia flagellation processions, Urdu-language pulp fiction, streetside rituals involving animals (pariah-kites and fortune-telling parrots), and the use of sorcery to contend with the jinns that are believed to infest cities such as Lahore. Uniting these topics is an investigation of how Islamist politicians seek to eradicate sectarian diversity and repress localized forms of Muslim folk practices in the name of a standardized, uniform, and globalized version of Islam. The book looks at forms of resistance to this Islamist globalization, such as collaborative efforts by Christian, Hindu, and Muslim human-rights activists to repeal Pakistan's notorious blasphemy law and assert the worth of religious pluralism.

Each year 300,000 pilgrims embark on a pilgrimage to the remote Indian village of Gugudu. Like many villages in South India, Gugudu is populated mostly by non-Muslims. Yet these pilgrims are coming to mark Muharram, which is observed by Shi'i Muslim communities across South Asia. In this book, Afsar Mohammad presents a lively ethnographic study of the textured religious life of Gugudu. Muharram, he shows, takes on a strikingly different color in Gugudu because of the central place of a local Hindu pir, or saint, called Kullayappa. This intense and shared devotion to the pir, Mohammad argues, represents local Islam interacting with global Islam. In the words of one devotee, "There is no Hindu or Muslim. They all have one religion, which is called 'Kullayappa devotion.'" Through his compelling fieldwork, Mohammad expands our ideas about devotion to the martyrs of Karbala, not only in this particular village but also in the wider world, and explores the intersection between an Islam with locally defined practices and global Hinduism.

In the ruins of a medieval palace in Delhi, a unique phenomenon occurs: Indians of all castes and creeds meet to socialize and ask the spirits for help. The spirits they entreat are Islamic jinns, and they write out requests as if petitioning the state. At a time when a Hindu right wing government in India is committed to normalizing a view of the past that paints Muslims as oppressors, Anand Vivek Taneja's Jinnealogy provides a fresh vision of religion, identity, and sacrality that runs counter to state-sanctioned history. The ruin, Firoz Shah Kotla, is an unusually democratic religious space, characterized by freewheeling theological conversations, DIY rituals, and the sanctification of animals. Taneja observes the visitors, who come mainly from the Muslim and Dalit neighborhoods of Delhi, and uses their conversations and letters to the jinns as an archive of voices so often silenced. He finds that their veneration of the jinns recalls pre-modern religious traditions in which spiritual experience was inextricably tied to ecological surroundings. In this enchanted space, Taneja encounters a form of popular Islam that is not a relic of bygone days, but a vibrant form of resistance to state repression and post-colonial visions of India.

At his typewriter in little Cross Plains, Texas, Robert E. Howard created big characters—Bran Mak Morn, Solomon Kane, Conan the Barbarian—who shaped the art of fantasy fiction for generations. But Howard would never know it. On June 11, 1936, at the age of thirty, he shot himself outside his country home. Why would he do it, and where could death have taken him? Providence Blue imagines the strange underworld journey of Howard after his suicide, through Texas flatlands, ancient Egyptian ruins, and New England city gutters. Meanwhile, as his girlfriend Novalyne Price investigates what caused the tragedy, she is led to Providence, Rhode Island, home of the horror writer H. P. Lovecraft, where she makes a terrifying, life-changing discovery. In Providence decades later, aging grad student Joseph Bonaventure struggles to finish his dissertation on Lovecraft. When he and a young librarian, Fay O''Connell, chance upon some of the author''s lost papers, this breakthrough locks both of them in a web of black magic, occult conspiracy, and dark cosmic forces—and ties them intimately to the fate of Robert E. Howard. Alongside a cast of Providence characters, including a local priest and a stray Chihuahua, Joseph and Fay join a supernatural quest for good against evil, heaven against hell, the Lamb of God against the horrors of oblivion. Written in a lean, direct style, with a native''s sense of Rhode Island''s geography and culture, David Pinault''s Providence Blue pushes the fantasy novel into new terrain, bringing the Cthulhu Mythos of H. P. Lovecraft into contact with the startling reality of Christian doctrine.

Centering Pakistan in a story of transnational Islam stretching from South Asia to the Middle East, Simon Wolfgang Fuchs offers the first in-depth ethnographic history of the intellectual production of Shi'is and their religious competitors in this "Land of the Pure." The notion of Pakistan as the pinnacle of modern global Muslim aspiration forms a crucial component of this story. It has empowered Shi'is, who form about twenty percent of the country's population, to advance alternative conceptions of their religious hierarchy while claiming the support of towering grand ayatollahs in Iran and Iraq. Fuchs shows how popular Pakistani preachers and scholars have boldly tapped into the esoteric potential of Shi'ism, occupying a creative and at times disruptive role as brokers, translators, and self-confident pioneers of contemporary Islamic thought. They have indigenized the Iranian Revolution and formulated their own ideas for fulfilling the original promise of Pakistan. Challenging typical views of Pakistan as a mere Shi'i backwater, Fuchs argues that its complex religious landscape represents how a local, South Asian Islam may open up space for new intellectual contributions to global Islam. Yet religious ideology has also turned Pakistan into a deadly battlefield: sectarian groups since the 1980s have been bent on excluding Shi'is as harmful to their own vision of an exemplary Islamic state.

A study of urban nature that draws together different strands of urban ecology as well as insights derived from feminist, posthuman, and postcolonial thought. Postindustrial transitions and changing cultures of nature have produced an unprecedented degree of fascination with urban biodiversity. The “other nature” that flourishes in marginal urban spaces, at one remove from the controlled contours of metropolitan nature, is not the poor relation of rural flora and fauna. Indeed, these islands of biodiversity underline the porosity of the distinction between urban and rural. In Natura Urbana, Matthew Gandy explores urban nature as a multilayered material and symbolic entity, through the lens of urban ecology and the parallel study of diverse cultures of nature at a global scale. Gandy examines the articulation of alternative, and in some cases, counterhegemonic, sources of knowledge about urban nature produced by artists, writers, scientists, as well as curious citizens, including voices seldom heard in environmental discourse. The book is driven by Gandy’s fascination with spontaneous forms of urban nature ranging from postindustrial wastelands brimming with life to the return of such predators as wolves and leopards on the urban fringe. Gandy develops a critical synthesis between different strands of urban ecology and considers whether "urban political ecology," broadly defined, might be imaginatively extended to take fuller account of both the historiography of the ecological sciences,and recent insights derived from feminist, posthuman, and postcolonial thought.

Hardened skeptics and true believers alike will delight in this one-volume presentation of two timeless references of the occult. Zadkiel's dream book offers a dictionary-style guide to interpreting your nighttime visions: To dream of standing in a carpeted room "denotes advancement to a state of riches," but watch out for mice, which indicate "many intermeddling enemies and slanderers"! Sibly's handbook on fortune telling promises "never-failing means for ladies to obtain good husbands, and husbands good wives" and reveals the secrets of astrology, physiognomy, palmistry, and other arts of divination.Londoner RICHARD JAMES MORRISON (1795-1874), aka Zadkiel, was among the first pop astrologers. His annual yearbook, first called The Herald of Astrology and later Zadkiel's Almanac, began publication in 1830 and was the first work in the field to appear in editions of tens of thousands of copies.English physician, alchemist, and astrologer Ebenezer Sibly (1751-1800) also wrote A New and Complete Illustration of the Occult Sciences and The Complete Illustration of the Celestial Art of Astrology.

Pakistan’s presence in the outside world is dominated by images of religious extremism and violence. These images—and the narratives that interpret them—inform events in the international realm, but they also twist back around to shape local class politics. In The New Pakistani Middle Class, Ammara Maqsood focuses on life in contemporary Lahore, where she unravels these narratives to show how central they are for understanding competition and the quest for identity among middle-class groups. Lahore’s traditional middle class has asserted its position in the socioeconomic hierarchy by wielding significant social capital and dominating the politics and economics of urban life. For this traditional middle class, a Muslim identity is about being modern, global, and on the same footing as the West. Recently, however, a more visibly religious, upwardly mobile social group has struggled to distinguish itself against this backdrop of conventional middle-class modernity, by embracing Islamic culture and values. The religious sensibilities of this new middle-class group are often portrayed as Saudi-inspired and Wahhabi. Through a focus on religious study gatherings and also on consumption in middle-class circles—ranging from the choice of religious music and home décor to debit cards and the cut of a woman’s burkha—The New Pakistani Middle Class untangles current trends in piety that both aspire toward, and contest, prevailing ideas of modernity. Maqsood probes how the politics of modernity meets the practices of piety in the struggle among different middle-class groups for social recognition and legitimacy.