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Paola Abenante
Università degli Studi di Milano-Bicocca, Dipartimento di Scienze Umane per la Formazione "R. Massa", Associate Research Fellow
Paola Abenante
Ph.D. in Cultural Anthropology, University of Milano-Bicocca (Italy) in 2010 , with a thesis on Sufism and religious subjectivity in contemporary Egypt.
2013/2014 Adjunct Professor (Anthropology of the Middle East) Johns Hopkins University, USA.
2012/2013, Research Fellow, Columbia University, Italian Academy, USA.
2011 post-doc Center for Middle Eastern and Islamic Studies, University of Bergen, Norway.
2009-10 Visiting at the IREMAM (Institut de Recherches et d'Etudes sur le Monde Arabe et Musulman), France
Ph.D. in Cultural Anthropology, University of Milano-Bicocca (Italy) in 2010 , with a thesis on Sufism and religious subjectivity in contemporary Egypt.
2013/2014 Adjunct Professor (Anthropology of the Middle East) Johns Hopkins University, USA.
2012/2013, Research Fellow, Columbia University, Italian Academy, USA.
2011 post-doc Center for Middle Eastern and Islamic Studies, University of Bergen, Norway.
2009-10 Visiting at the IREMAM (Institut de Recherches et d'Etudes sur le Monde Arabe et Musulman), France
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faces the unruliness of her body and affects towards the requirements of Salafi discourse, and perceives herself as walking constantly on the
edge of transgression. At the same time, she also engages with consumerist discourses of the healthy body and techniques of self-fashioning that are offered by the market. Placing responsibility on the self, these discourses increase her sense of inadequacy.
They also resonate with the Salafi ethical self-mastery, which intensifies her conflictual relationship with her embodied affects and being in the world.
Keywords:
Sufism, Islam, Subjectivity, Egypt, Migration, Phenomenology
"
of intellectual and spiritual maturation (e.g. batin, spiritual growth, intuitional
knowledge and inner awareness) may converge, intersect, and also diverge from
modern epistemologies of the inner self. In doing so, the contributions touch upon
two questions in particular. On the one hand, they discuss the relation between
selfhood and the transcendent, describing not only how the self is built but also
how it is somehow unbuilt in the relationship with the divine: rather than defined
through its ‘inner’ boundaries, the self is seen as emerging continuously on the
background of a wider horizon of existence, that is, the transcendent dimension
of life. On the other hand, the authors highlight the overlaps between notions
belonging to the Islamic tradition and modern discourses on interiority, tracing
out the specific social and micro-political issues that lie behind this entanglement
through key experiential notions such as dhawq, love, imagination, dreams and
visions. In such a way, the papers tell about the strive of translating transcendence
into new forms of sociality which may subvert, substitute or be alternative to
institutionalised, established mundane and also religious forms of interaction and
inter-subjectivity.
faces the unruliness of her body and affects towards the requirements of Salafi discourse, and perceives herself as walking constantly on the
edge of transgression. At the same time, she also engages with consumerist discourses of the healthy body and techniques of self-fashioning that are offered by the market. Placing responsibility on the self, these discourses increase her sense of inadequacy.
They also resonate with the Salafi ethical self-mastery, which intensifies her conflictual relationship with her embodied affects and being in the world.
Keywords:
Sufism, Islam, Subjectivity, Egypt, Migration, Phenomenology
"
of intellectual and spiritual maturation (e.g. batin, spiritual growth, intuitional
knowledge and inner awareness) may converge, intersect, and also diverge from
modern epistemologies of the inner self. In doing so, the contributions touch upon
two questions in particular. On the one hand, they discuss the relation between
selfhood and the transcendent, describing not only how the self is built but also
how it is somehow unbuilt in the relationship with the divine: rather than defined
through its ‘inner’ boundaries, the self is seen as emerging continuously on the
background of a wider horizon of existence, that is, the transcendent dimension
of life. On the other hand, the authors highlight the overlaps between notions
belonging to the Islamic tradition and modern discourses on interiority, tracing
out the specific social and micro-political issues that lie behind this entanglement
through key experiential notions such as dhawq, love, imagination, dreams and
visions. In such a way, the papers tell about the strive of translating transcendence
into new forms of sociality which may subvert, substitute or be alternative to
institutionalised, established mundane and also religious forms of interaction and
inter-subjectivity.