Search
Clear filter

Panel description: The panel aims to foster open discussion on the diverse meanings of "conservation" in religion and ethics, encompassing established traditions and the new implications of the term in the context of global warming, climate crisis, and artificial intelligence. In Latin, "conservo" is a specification of "servo" (to keep, preserve, maintain, protect, watch over carefully, save). The term is used to indicate the act of preserving, guarding, or maintaining something. It shares with "servo" the intricate etymology of "servus," whose original meaning (*serwo-) likely was "guard" or "shepherd," but it evolved pejoratively to mean "slave" in Italy between 700 and 450 BC. "Conservo" adds the notion of a community where this act of watching over is shared. In Latin, "conservo" applies to animals, inanimate objects, and abstract principles like benevolence, faith, and nature itself. In a world often depicted as undergoing rapid transformation, and within the framework of the EUARE 2025 Vienna congress focused on "Religion and Socio-Cultural Transformation," we seek to explore the concept of "conservation" in religion, spirituality, and ethics. What is conserved amidst transformation? What must be preserved to prevent transformation from disrupting the very essence of "form," leading to deformation? What are the intricate, labyrinthine, and sometimes controversial relationships between the different semantic fields of conservation mentioned above? How can the nature of animals, plants, and inanimate objects be conserved if such conservation does not also apply to principles and ideas? What is the relationship between conserving the past and preserving the future? Furthermore, what are the lexical, semantic, and pragmatic distinctions between terms like conservation, preservation, and reservation? And how does the term "conservation" extend to the complex semantic structure, from the conservative to the Italian musical "conservatorio"?

Papers:

CONSERVE WHAT'S GOOD, GET RID OF WHAT'S BAD (AND TOLERATE WHAT'S NEITHER)!

Raehme B. (Speaker)

Center for Religious Studies - Bruno Kessler Foundation ~ Trento ~ Italy
The platitudinous rule of thumb expressed in the title is, of course, meant to highlight the equally platitudinous fact that questions regarding what merits conservation, abolishment or unruffled tolerance tap into the realm of normative commitments and values. They are normative questions through and through. That is why the rule of thumb gains concrete meaning only against the backdrop of the pre-existing value commitments of its interpreter. Present-day discourses about a host of questions - from artificial intelligence to wars and religious identities, the climate "crisis" (which isn't a crisis because crises, per definitionem, can be overcome) to the European Union etc. - are suffused with value-talk. What is largely missing in the public clashes of diverging value commitments is open argumentative debate about what values are justifiable. Argumentative debates of this kind are largely confined to the academic fields of normative philosophical and theological ethics, to political and social theory. The talk will focus on two examples of contentious debates, one from the religious and one from the political sphere. The aim is to show how radically argumentative debate may benefit these debates.
AN INHERITANCE WITHOUT TESTAMENT: MOUNTAINS AS A LABORATORY OF THE FUTURE

Costa P. (Speaker)

Center for Religious Studies - Bruno Kessler Foundation ~ Trento ~ Italy
This paper explores the role of mountain landscapes as ethical and spiritual laboratories for imagining alternative modernities aligned with ecological conservation. Drawing on the idea that mountain regions represent "an inheritance without testament," the study argues that these spaces, often seen as marginal and remote, can provide crucial insights into the future of conservation ethics. The research focuses on the Alpine region, where traditional forms of life are increasingly challenged by modernization, yet simultaneously, new models of sustainability, spirituality, and community are emerging. The paper is grounded in a multidisciplinary approach, integrating environmental philosophy, religious studies, and ethics. It examines five distinct areas where mountain environments act as crucibles for new ethical and spiritual practices. These include the rise of "new mountaineers" who choose to live in remote areas as a deliberate critique of consumerist society, spiritual seekers drawn to the mountains for non-traditional experiences of re-enchantment, and the evolving role of high-altitude mountain huts as centers for cultural and ethical renewal. The research also investigates sustainable entrepreneurship that seeks to grow with, rather than exploit, the environment, as well as innovative approaches to mobility in these hyper-complex landscapes. At the core of the study is the concept of "romantic empiricism," where nature is seen not as an inert object but as a dynamic agent deserving of respect. This perspective challenges the dominant scientific narrative that views nature solely as a resource for human use, proposing instead that conservation efforts must be rooted in an ethic of dialogue and mutual respect between humans and the natural world. The paper argues that this kind of ethical-spiritual engagement is essential for motivating the societal shifts required for an effective ecological transition.
21

Leone M. (Speaker)

University of Turin ~ Turin ~ Italy
This paper critically examines the growing ideology of "cancellation" in religion and ethics, contrasting it with a more nuanced ideology of conservation that condemns past wrongs while retaining a mature memory of them for future generations. As debates over cultural memory, moral accountability, and historical reckoning intensify, particularly in religious and ethical contexts, the concept of cancellation—a wholesale rejection and erasure of morally problematic legacies—has emerged as a dominant approach. This paper questions the ethical implications of this trend, arguing that while cancellation may seem just in swiftly disassociating from historical evils, it often fails to consider the long-term consequences of severing connections to the past. Drawing on both classical and contemporary ethical theories, the paper proposes that conservation offers a more sustainable and morally responsible alternative. Conservation, in this context, does not mean preserving injustices or celebrating harmful histories; rather, it entails acknowledging past wrongs and conserving their memory as cautionary tales. The discussion engages with Cicero's notion of conservatio—a principle that calls for the preservation of values, decorum, and human nature in ways that maintain social and moral continuity amidst transformation. The analysis touches on various case studies where both cancellation and conservation ideologies have clashed, particularly in religious communities grappling with their own problematic histories. The discussion extends to the broader ethical questions of how society should handle statues, texts, and symbols associated with oppression: should they be removed entirely, or preserved as reminders of what must never be repeated? The paper also probes the theological implications of erasure versus remembrance, asking whether religious traditions are better served by an ethics of amnesia or one of memory and redemption.

Panel description: Since the early 1980s, a widespread categorisation distinguishes four forms of interfaith dialogue: first, dialogue of life (often called "grass-root dialogue"), second, dialogue or deeds for the common good, third, dialogue of specialists, and fourth dialogue of religious experience. Today, at times a fifth form is added which can be named "diplomatic dialogue" (Marianne Moyaert). Yet there seems to be a dimension of dialogue running through all these different forms, that is, the personal level. What does dialogue do with people involved in one or many of these forms? How does interfaith dialogue affect individual personalities? And, conversely, how does the personal dimension impact the different forms of dialogue? The panel explores different facets of the personal level alerting us to the fact that in its most basic form, dialogue can only be dialogue between persons.

Papers:

UNEXPECTED ISSUES: THREE STORIES OF INTERFAITH ENCOUNTER.

Race A. (Speaker)

World Council of Faiths ~ London ~ United Kingdom
Interfaith encounter and dialogue invariably involve participants in dimensions of human complexities more than what we might think of as "purely religious". It is these human complexities that reveal both attitudes and behaviours that enliven dialogue and also mask dialogue's processes and outcomes. This presentation will focus on three personal examples where interreligious dialogue between Christians and other traditions reveals how many-layered the process can be.
DOES INTERRELIGIOUS DIALOGUE NEED A THEOLOGICAL DIMENSION?

Schneider M. (Speaker)

Postdoc Research Fellow, Centre for Religion and Modernity, University of Münster ~ Münster ~ Germany
Based on observations in Birmingham and Leicester in 2023, the paper distinguishes two different profiles of interreligious dialogue. Practical dialogue, focused on social initiatives aimed at cooperation in the neighbourhood, and discursive dialogue, aiming at exploring theological and spiritual aspects of the participants' religious traditions, including conflicting truth claims. The range of ways in which interlocutors in both cities defined the relationship between the two profiles will be summarised and discussed. Are theological issues an obstacle to progress in practical dialogue formats? Or is dialogue insufficient without addressing the crucial points of theological debate?
INTERRELIGIOUS PHRONESIS: BRIDGING PRACTICAL WISDOM AND INTERFAITH ENGAGEMENT

Gustafson H. (Speaker)

Director of the Jay Phillips Center for Interreligious Studies (College of Arts and Sciences), Adjunct Professor in the Department of Theology, University of St. Thomas ~ Minnesota ~ United States of America
This paper explores the concept of interreligious phronesis - rooted in Aristotelian practical wisdom - as a guiding virtue essential for navigating the complexities of religiously diverse contexts. It outlines four key dimensions of this practical wisdom: Know What (episteme), Know Who (empathia), Know Why (sophia), and Know How (techne). These dimensions co-constitute the ability to act thoughtfully and effectively in interfaith encounters, emphasizing not just the knowledge of religious diversity but also the skills and moral virtues necessary to engage constructively with others. By grounding interfaith dialogue in these personal dimensions, this paper provides a practical framework that bridges theoretical models and real-world applications.
FOUR CATEGORIES OF INTERRELIGIOUS ENCOUNTER FROM A PHENOMENOLOGY OF PRACTICE

Wratten S. (Speaker)

Professional Doctorate Student, Cambridge Theological Federation with Anglia Ruskin University ~ Cambridge ~ United Kingdom
Constructed from stories of interreligious encounter in 'everyday life' this paper will present the following four categories of interreligious encounter: Human Connection, Transcendent Connection, Identity and Life Experience, Questions of Theology of Religions. Utilising a methodology of hermeneutic phenomenology, this paper argues that critical reflection on first-hand interreligious encounter reveals significant thought on meeting with the 'religious other' and that which we may call God or transcendent reality. This paper advocates for personal experience to be acknowledged as a significant gateway into interreligious dialogue for the academy and communities of practice.
DIALOGUE AND PERSONAL RELIGIOUS IDENTITY - THE CASE OF PAUL KNITTER

Riggert A. (Speaker)

Pastor emeritus of the Protestant Church of Westphalia. President of the Institute for Interreligious Studies INTR°A ~ Schwerte ~ Germany
The American Catholic theologian Paul F. Knitter (*1939) has reflected intensively on the effects of his dialogue with the religious other on his personal identity as a Christian, particularly in the last two decades. His dialogue with Buddhism and Buddhists finally led him to become a Buddhist-Christian dual belonger. The paper will explore this process of identity transformation as an example of the opportunities offered by interreligious dialogue to expand and deepen one's own religious self-understanding.
PERSONS, NOT TYPES - A LESSON TO BE LEARNED FROM HASAN ASKARI

Schmidt-Leukel P. (Speaker)

Senior Professor of Religious Studies and Intercultural Theology, University of Münster ~ Münster ~ Germany
Syed Hasan Askari (1932-2008) was one of the Muslim pioneers involved in interfaith dialogues organised by the World Council of Churches. Being strongly influenced by W.C. Smith, Askari emphasised the significance of meeting as individual persons and not as types representing some imagined collective religious identity. The paper explores the implications of this view for a better understanding of the impact of dialogue on the personal level.

Panel description: This session focuses on the interface between contemporary Hinduism and socio-cultural change. All three papers explores ways that Hindu beliefs and practices are inspiring such change in contemporary contexts in India and beyond. The first paper, "Socio-Cultural Transformation and the Trees for Life Movement," explores the life and vision of Balbir Mathur, founder of an NGO called Trees for Life International. This paper will focus broadly on Mathur's spiritual autobiography and the role of religion in inspiring him to found Trees for Life, an international movement that works for positive socio-cultural change through not just the planting of trees, but also through education and other forms of humanitarian work. The second paper, "Socio-cultural Transformation and the Public Visibility of Religion in Contemporary Kerala," explores a Hindu festival in Kerala, the Uthra Siveli Festival. The paper highlights tensions between progressive secularization and the increasing public visibility of religion in Kerala. But it also addresses the transformative potential of ritual and ways the Uthra Siveli Festival functions to promote social transformation and the transcendence of caste boundaries. The final paper, "The Brahma Kumari Tradition and Socio-Cultural Transformation," examines the Brahma Kumari tradition and its role in socio-cultural transformations in India and beyond. This paper examines several aspects of the Brahma Kumaris' acts of service to society, including their contributions to the uplifting of women and untouchables and bringing attention to the problems caused by climate change. This paper asks: What is the role of religion as a driving force for positive socio-cultural changes in individuals and in society? Can the belief that change starts from within make a lasting impact on society? Are there other socio-cultural transformations that happen in this way?

Papers:

SOCIO-CULTURAL TRANSFORMATION AND THE TREES FOR LIFE MOVEMENT

Pintchman T. (Speaker)

Loyola University Chicago ~ Chicago ~ United States of America
This paper explores the life and vision of Balbir Mathur, founder of an NGO called Trees for Life International, focusing on the role of religious experience in shaping his relationship to the natural world and his work with Trees for Life. Mathur grew up in a Hindu family in India and later moved to the state of Kansas in the United States. He recounts that he had a profound religious experience one day while flying over the island of Cypress followed by a period of severe illness and further spiritual experiences, causing him to quit his job and seek a way to be of service to humanity. Mathur established Trees for Life, an organization that plants trees and engages in humanitarian work all over the world to help impoverished communities, especially in the global south, with the requirement that each person or community it assists in turn assist at least two others. his paper will focus broadly in Mathur's religious autobiography and the role of religion in inspiring Mathur to effect positive socio-cultural change through ahis global humanitarian movement. Mathur's vision of socio-cultural transformation is deeply informed by Hindu and Buddhist ideals, especially Hindu conceptions of the divine as an impersonal force, the Buddhist principle of codependent arising, and other Hindu and Buddhist religious concepts.
PUBLIC VISIBILITY OF RELIGION AND SOCIO-CULTURAL TRANSFORMATION

Pati G. (Speaker)

Valparaiso University ~ Valparaiso ~ United States of America
This paper explores the annual Uthra Śīvēli festival at the Śrī Vallabha Temple in Thiruvalla, highlighting the increasing public visibility of religion in Kerala and the socio-cultural transformation during this Hindu festival as the devotees come together. Annual festivals are a central feature of the South Indian religious tradition. More importantly, festivals unite people and places as devotees share devotion. This paper examines the festival and elucidates its transformative potency by discussing how it plays a role in socio-religious transformation, transcending caste and social boundaries in South India. I argue the dynamic interactions between deities and devotees that occur during the festival not only transform the space into a "religioscape," connecting lived and imagined worlds through ritual practice, but also promote socio-cultural transformation, problematizing our understanding of the social dimensions of caste and its historical religious valorization.
BRAHMA KUMARI TRADITION AND SOCIO-CULTURAL TRANSFORMATION

Dimitrova D. (Speaker)

University of Montreal ~ Montreal ~ Canada
This paper examines the Brahma Kumari tradition and its role in socio-cultural transformations in India and beyond. The focus is on the issue of spiritual identity, meditation, service to society and female leadership. I examine several aspects of the implication of Brahma Kumaris in service to society and their contribution to the uplifting of women and untouchables, and to the creation of a new awareness of climate change. I will focus on socio-cultural transformations leading to female empowerment, the transformations of slums into "divya nagar", or divine cities, and environmental improvements. What is the role of spirituality and meditation as a driving force for these positive socio-cultural changes in individuals and in society? Can the belief that change starts from within make a lasting impact on society? Are there any other socio-cultural transformations that happen in this way? By means of analysis of texts and data from interviews with Brahma Kumari followers, this paper discusses the important societal impact of the Brahma Kumari tradition and its contribution to meaningful socio-cultural transformations.

Panel description: The panel "Religion and New Cross-Cultural Reality: Transformations and Challenges" will explore the shifting role of religion in a world marked by increasing cultural diversity and global interconnectedness. The discussion will highlight the significance of interreligious dialogue, religious diplomacy, cross-cultural communication as vital tools for fostering understanding and cooperation among diverse religious groups. The panel will examine how different faith traditions can engage in meaningful conversations to foster mutual respect and understanding. Cross-cultural communication will be highlighted as a means of resolving conflicts and building bridges between communities with differing beliefs. The panel will also address the new roles religion is playing in these shifting contexts, including the challenge of maintaining traditional identities while adapting to a rapidly changing world. Participants will discuss the new roles and challenges that religion faces in this evolving landscape, including the need to navigate cultural complexities and contribute to global harmony. This exploration aims to illuminate the role of religion in adapting to and shaping the new cross-cultural reality.

Papers:

CROSS-CULTURAL COMPETENCE IN THE DIALOGUE OF RELIGIONS IN UKRAINE

Kharkovschchenko Y. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine
Nowadays it is important to explore the critical role of cross-cultural competence in fostering effective interreligious dialogue within the Ukrainian context. Ukraine, as a culturally and religiously diverse society, is home to a variety of faith traditions, including Orthodox Christianity, Catholicism, Protestantism, Islam, and Judaism. This diversity creates both opportunities and challenges for interfaith communication and cooperation. We will focus on how cross-cultural competence—defined as the ability to understand, communicate with, and effectively interact with people across cultures—can enhance mutual respect, reduce religious tensions, and promote social cohesion. Special attention will be given to the historical and contemporary interactions between different religious communities in Ukraine, highlighting examples of successful interfaith initiatives. The role of cross-cultural diplomacy in mitigating conflicts and fostering peace will also be discussed, along with the practical challenges that arise in the pursuit of religious harmony. This exploration will contribute to a deeper understanding of how cross-cultural competence serves as a vital tool for promoting interreligious dialogue and cooperation in a pluralistic society like Ukraine.
THE ROLE OF THE RELIGIOUS FACTOR IN BUILDING CROSS-CULTURAL COMMUNICATIONS

Roma A. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine
We are going to examine the pivotal influence of religion in shaping and facilitating communication between culturally diverse groups. Religion, as a fundamental aspect of many societies, plays a crucial role in defining values, ethical frameworks, and social norms, which in turn affect how individuals and communities interact across cultural boundaries. We will explore how religious traditions, beliefs, and practices can serve both as bridges and barriers to effective cross-cultural communication. It will analyze the positive role of religion in fostering mutual understanding, trust, and cooperation through interfaith dialogue, shared moral values, and humanitarian efforts. At the same time, it will address the challenges posed by religious differences, including potential sources of conflict, stereotyping, and misunderstanding. Case studies from various regions, both historical and contemporary, will be highlighted to demonstrate how the religious factor influences cross-cultural communication. The discussion will also explore strategies for leveraging religious commonalities to build more inclusive, respectful, and productive interactions among culturally and religiously diverse populations. This abstract aims to provide a nuanced understanding of religion's role in the complex dynamics of cross-cultural communication.
THE CURRENT MEDIA IN PROVIDING RELIGIOUS COMMUNICATION OF CLERGY AND BELIEVING PEOPLE

Melnyk L. (Speaker)

Bila Tserkva National Agrarian University ~ Bila Tserkva ~ Ukraine
The topic "The Current Media in Providing Religious Communication of Clergy and Believing People" underlines the role of modern media platforms in facilitating dialogue between religious leaders and their congregations. In the contemporary digital age, traditional modes of religious communication are increasingly supplemented by online platforms, social media, and digital forums. This evolution impacts the dissemination of religious teachings, pastoral care, and spiritual guidance. The study explores how clergy use media to reach a broader audience, maintain spiritual connections, and address the religious needs of believers, particularly in a globalized and technologically interconnected society. It also investigates potential challenges, such as maintaining the authenticity of religious discourse, ensuring the meaningful engagement of the faithful, and addressing the risks of misinformation. The research highlights the growing importance of media literacy among religious communities and the implications of digital communication for the future of religious practice.
GLOBALISATION AND WOMEN'S LEADERSHIP IN RELIGION: HOW FEMINIST MOVEMENTS CHANGE TRADITIONAL RELIGIONS

Dobrovolska K. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine
The discussion on the topic "Globalisation and Women's Leadership in Religion: How Feminist Movements Change Traditional Religions" is amed to explores the transformative impact of feminist movements on traditional religious structures in the context of globalisation. As globalisation accelerates the exchange of ideas, values, and social movements, it has opened new avenues for the role of women in religious leadership and challenged patriarchal norms that have historically dominated many religious institutions. We will show how feminist ideologies, in tandem with global social change, have influenced and reshaped religious practices, doctrines, and leadership roles in various faith traditions. It will explore the ways in which feminist movements advocate for gender equality, inclusion, and women's rights within religious contexts, pushing for reforms that empower women as leaders, theologians, and spiritual guides. The discussion will include case studies from diverse religious traditions, highlighting both the successes and resistance faced by women in breaking traditional barriers. The paper will also analyze the tension between preserving religious traditions and adapting to modern feminist values, reflecting on how these dynamics contribute to evolving understandings of women's leadership in a globalised religious landscape. This exploration will offer insight into the ongoing redefinition of gender roles in religion and the future of women's leadership in faith communities worldwide.
CROSS-CULTURAL CONFLICT IN THE RELIGIOUS SITUATION IN UKRAINE

Zhernova S. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine
The abstract titled "Cross-Cultural Conflict in the Religious Situation in Ukraine: The Role of Orthodoxy" will explore the conflict in Orthodox Christianity in Ukraine. As the predominant faith in the country, Orthodoxy is deeply interwoven with national, cultural, and political identities, particularly in the context of the ongoing situation in Ukraine. Focusing on the cultural identities and the efforts at reconciliation and inter-Orthodox dialogue, highlighting the potential for cross-cultural communication within the religious sphere to either deepen or heal societal fractures. This analysis provides a deeper understanding of how Orthodoxy, as both a religious and cultural force, influences the evolving conflict landscape in Ukraine, offering insights into the potential for religious intervention in conflict resolution.

Panel description: The present panel addresses the development of Sufism beyond traditional tariqa structure that encompasses established Sufi lineages and hierarchies in response to secularization, privatization of religion, and the pluralization of religious markets. It aims to investigate the ways in which Sufism has transcended traditional institutional boundaries, leading to the emergence of "post-tariqa" forms that reconsider of reject established hierarchies and communal ties. The panel will delve into the sociocultural and political shifts that informed these changes, such as secularization and the securitization of Islam in Muslim-majority societies, the influence of reform movements, the privatization of religion and the development of alternative spiritualities in Western societies, and the increasing accessibility of Sufi teachings outside conventional frameworks. It will discuss the engagement of Sufi traditions with secular and pluralistic contexts, and the ways in which contemporary seekers navigate spiritual paths in reformed Sufi communities or beyond them. Through an interdisciplinary approach including historical humanities, anthropology, and religious studies, the panel will provide a comprehensive examination of post-tariqa Sufism. The panel discussions aim to contribute to broader debates on tradition and modernity in Islam, highlighting how religious traditions are evolving in the post-traditional sociocultural milieu.

Papers:

MAJMA-UL-BAHRAIN IN HAZRAT INAYAT KHAN'S ACTIVITIES IN THE WEST (1910-1926)

Moron M. (Speaker)

Centre for Comparative Studies of Civilisations, Faculty of Philosophy, Jagellonian University ~ Cracow ~ Poland
"Majma-ul-Bahrain" is a Sufi text from the 16th century by Dara Shukoh, exploring the connection between Sufi and Vedanta mysticism. The term is also associated with the union of Jalaluddin Rumi and Shams-e-Tabrizi. This paper considers whether it can apply to Hazrat Inayat Khan's interaction with Western audiences. Hazrat Inayat Khan (1882-1927), a distinguished Indian musician and Sufi mystic, initially intended to introduce Indian classical music to the West. However, upon his arrival, he encountered Western elites seeking spiritual enlightenment from the East, largely influenced by Orientalism. This fascination often revolved around hidden knowledge and occult practices, creating a preconceived notion of mysticism. Theosophy, in particular, sought spiritual guidance from India, focusing on Brahminical-Vedanta ideas. Inayat Khan's audiences were often part of this Theosophical interest in Indian spirituality. A key point of difference in the Western perception of Inayat Khan is his Muslim background. Although Sufism transcends strict religious boundaries, Inayat Khan, raised in a Muslim family and initiated by a Sufi shaykh in Hyderabad, was seen as a Muslim. Yet, from the outset of his activities in the West, his Muslim identity was downplayed or silently rejected. A similar phenomenon can be seen today in the Western embrace of Rumi's poetry, often detached from his Islamic context. This paper discusses Inayat Khan's Sufi teachings within the broader framework of Islam in the Indian cultural context. Rather than a true blending of mystic traditions or "Majma-ul-Bahrain", it was a case of Sufi esoteric teachings encountering Western notions of mysticism, where external practices and ceremonies held as much importance as the inner essence of Sufism. Examples of these practices among Inayat Khan's Western followers are also explored in the paper.
SUFISM IN MODERN KAZAKHSTAN: PROBLEMS OF INTERPRETATIONS, TRENDS AND CHALLENGES

Temirbayeva A. (Speaker)

Egyptian University of Islamic Culture "Nur-Mubarak" ~ Almaty ~ Kazakhstan
Sufism in Kazakhstan has deep roots dating to the 11th-12th centuries. Historically, with regard to the region, one of the most important functions of Sufism is Islamization through spirituality (ihsan). The following tariqas were present on the territory of Kazakhstan: Yasaviya, Naqshbandiya, Kubraviya and Kadiriya. Each tariqa had its own special approach to spirituality and different methods of achieving closeness to the divine; authority and political influence. The colonial policy of the Soviet period: repressive secularization, persecutions, repressions, shootings of clerics of different religions directly affected the religious tradition of the region. Some Sufi communities degenerated and ceased to exist, while others continued their activities underground. Today, a wide range of Sufi associations operate in Kazakhstan: traditional, hybrid, perennialist, and post-tariqa. Some Kazakhstani scholars identify them as neo-Sufi, pseudo-Sufi or "religious imports". The bright palette of Sufism demonstrates both orthodoxy with legitimate tradition and postmodern spirituality. Moreover, religious consumers who follow Sufi groups may move from one group to another or convert from other religions. As the followers themselves note, the leader-head of the Sufi community is very important for them. Different communities have different attitudes towards Islam and requirements for obligatory practices (e.g. shahada, ritual practices, dress code). In general, we observe that despite challenges, Sufism has demonstrated ideological flexibility and high adaptive capacity to spiritual demands over the centuries, the teachings are transformed and adapted to modern realities. In general, the trends indicate that the centuries-long history of Sufism and its popularity in modern times indicate that from a medieval elitist trend, Sufism has become more accessible and closer to the believers, which made it possible to survive in unfavorable conditions.
THE VISION OF SPIRITUAL PERFECTION IN SHAYKH FADHLALLA HAERI AND POST-TARIQA SUFISM

Yarosh O. (Speaker)

The Department of Religious Studies, Aarhus University ~ Aarhus ~ Denmark
This paper explores the vision of human perfection and spiritual individualism in Western Sufism, focusing on Shaykh Fadhlalla Haeri's (b. 1937) literary works and teachings. It addresses the question of how the vision of spiritual perfection in Shaykh Fadhlalla's teachings interplays with reflexive spirituality and modern individuation, shaping his vision for the Sufi community and providing an alternative to the tariqa-style Sufism in the West. The main focus of this paper is the analysis of selected written texts by Shaykh Fadhlalla, in which he addresses issues of spiritual perfection through close reading, conceptual analysis, and cross-textual comparison. It argues that, despite some similarities with New Age concepts that imply minimal transcendence, Shaykh Fadhlalla's teachings are deeply rooted in the classical Sufi tradition and based on otherworldly transcendence, but articulated through the lens of reflexive spirituality. While contemporary Sufi communities in Western Europe navigate the opposing trends of 're-Islamization' and the development of 'post-tariqa' Sufism, this paper posits that Shaykh Fadhlalla Haeri's vision of post-tariqa Sufism is shaped by his ideas on human perfection and the ways to attain it.

Panel description: In 16th-century Braj, Northern India, a profound shift in Hindu devotional practices and attitudes emerged: the divine began to be approached through anthropomorphic modes modeled on human relationships. Friendship and romantic/erotic/amorous bonds became considered as potent ways of connecting with the divine. Authors, philosophers, theologians and poets, such as Vallabhacarya, Surdas, Mirabai and Agradas advocated for cultivating a feminine identity to establish either a deep friendship (sakhi with Radha (Krishna's principal lover) or Sita (Rama's wife)—a practice aligned with the homosocial norms of the time, where friendships were formed between those of the same gender—or an intimate romantic relationship (madhurya-bhava) with Rama or Krishna. Here too, adopting a feminine identity was crucial for maintaining a socially accepted connection with a male deity. This panel aims to explore, first, the historical context and devotional literature linked to these new models of devotion, especially texts attributed to the Vallabha tradition, Surdas, and Mirabai, to better understand the rise of these practices in the 16th century. Second, it seeks to examine contemporary "sakhi" practices and figures, aiming to determine whether we can speak of a third and devotional gender in modern Hinduism. Florence Pasche Guignard, Universite Laval, Faculty of theology and religious studies, Quebec, Canada Title: "When the devotional and embodied genders do not match in the varta of the Vallabha tradition" Diana Dimitrova, Universite de Montreal, Institut de theologie et de sciences religieuses Title: "Gender Fuidity in the Devotional Poetry of Surdas and Mirabai and in the Poetic Imaginary of the Sakhi Sampradaya" Mathieu Boisvert, Universite du Quebec a Montreal, Departement de sciences des religions Title: "Contemporary 'Sakhi' of Madhya Pradesh and Uttar Pradesh"

Papers:

DEVOTIONAL GENDER MATTERS: FROM FEMININE DEVOTIONAL FIGURE TO MALE OR FEMALE EMBODIED HUMAN

Pasche Guignard F. (Speaker)

Universite Laval ~ Quebec ~ Canada
This paper examines a selection of vārtā, narratives about the lives of saintly figures in the Vallabhācārya (c. 1479-1533) tradition, composed in Brajbhāṣā and compiled during the 16th and 17th centuries. They describe how specific individuals became initiated by Vallabha or by his son and successor, Viṭṭhalanātha, also known as Śrī Gusaiṃjī (c. 1516-1588). While the narratives focus on the actions and behavior of these Vaiṣṇāvas before and after initiation, the first part of most of these "stories about the three lives" (tīn janma kī bhāvanā vālī), along with their commentary sections (bhāvprakās), clarify that these individuals (men, women, children) were sakhī with varying dispositions in the līlā world, with differing proximity to other sakhī and to Rādhā and Kṛṣṇa. The text outlines their appearance, unique characteristics, and relationships with one another. Although most are clearly depicted as feminine in the līlā, they incarnate on earth as future devotees and members of Vallabha's community, taking on male or female bodies in a society where gender plays a significant role. The devotional and feminine gender of the sakhī may or may not align with that of the embodied individual.
GENDER FUIDITY IN THE DEVOTIONAL POETRY OF SŪRDĀS AND MĪRĀBĀĪ AND IN THE POETIC IMAGINARY OF THE SAKHĪ SAMPRADĀYA

Dimitrova D. (Speaker)

Universite de Montreal ~ Montreal ~ Canada
This paper studies the notion of gender fluidity in the saguṇa bhakti traditions of Sūrdās and Mīrābāī, which have inspired the poetic imaginary of the Sakhī sampradāya. The soul-wife longs for the union with the husband-lord, full of pain (viraha) from the separation from the beloved. The husband-lord has never actually left, it is rather the soul-wife, who has forgotten and needs to "remember" and find him again within, in order to unite with him and merge into him. In the hymns of a female devotional tradition, such as that of Mīrābāī, the gender identification of Mīrā with Rādhā (Kṛṣṇa's most beloved gopī) seems "natural". However, in the case of a male devotional tradition, for instance Sūrdās's tradition, male poets, and all men, become women before god, i.e. they assume a female poetic persona in order to identify with Rādhā and unite with Kṛṣṇa. Similarly, in the Sakhī sampradāya, male followers assume a female devotional persona. They identify with Rādhā and become women in front of god, enacting and performing in real life the gender fluidity of Hindi devotional poetry. Thus, this paper explores issues of gender fluidity and bhakti in the devotional poetry of the Mīrābāī and Sūrdās traditions, and suggests ways of interpreting notions of gender in the poetic imaginary of the Sakhī sampradāya from the perspectives of gender and ideological criticism.
CONTEMPORARY "SAKHĪ" OF MADHYA PRADESH AND UTTAR PRADESH

Boisvert M. (Speaker)

Universite du Quebec a Montreal ~ Montreal ~ Canada
Though very few individuals claim to be sakhī, it is not uncommon, either in places of pilgrimage or in ascetic milieu when a celebration takes place (bhaṇḍārā), to witness a man dressed as a woman, expressing his feminine identity and dancing in praise of the divine. This paper intends to address this contemporary sakhī identity and its various religious and social declensions. This paper relies on fieldwork conducted in Madhya Pradesh and Uttar Pradesh (2023, 2024 and 2025) in order to observe and discuss with sakhī; it became clear that these individuals see themselves as very different from hijra - usually described as "third gender people" in India, and earning their livelihood through benediction (āśīrvād) and prostitution. The main objective of this paper is therefore to draw the inherent characteristics of this sakhī community. We will of course discuss the emotional state necessary to maintain, permanently, this female identity, but most of our presentation will rely on our analysis of the social structure inherent to the community: the guru-disciple relationship, support between members, community and personal lifestyle and livelihood. This will enable us to relate religion (modern Hindu bhakti/devotion) to contemporary gender identities and to present sakhī identity as a third devotional gender.