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First, focusing on the contexts that produced articulations of identity is critical to historicizing the vocabulary of religious identity and understanding how it may have changed over time. As the essays in the last section have suggested, the meanings of identities can best be understood in relation to the operation of power.

Seeing how identities relate to the structure of the state and to its networks of patronage is critical to understanding how identities gained meaning. But as several of the essays have suggested, the authority of Islamicate states was itself embed- PAGE 29 David Gilmartin and Frequent traveler to sex chati looking for 40 plus lady Lawrence 19ded in larger frameworks of knowledge, and these frameworks defined the nature of power and its relationship Housewives want hot sex SD Lower brule 57548 divine authority.

In short, we need to historicize Islamicate identities and to see how they changed in response to India's changing position in larger cultural and economic worlds. We can then see these changes in relation to the changes that marked the succeeding colonial period as well. As many scholars have argued, British colonial rule was itself linked to a distinctive structure of knowledge, tied to science and capitalism. This Frequent traveler to sex chati looking for 40 plus lady identities in new ways, introducing into South Asian parlance, for example, the language of enumeration, of ethnic groups as territorially mapped entities, and of religions as fixed communities, susceptible to counting under the census.

This in turn was linked to a new language of "majorities" and "minorities," which were then presumed to be the constitutive units of South Asian politics. All of this, of course, helped to define and to legitimizeeven as it was in turn shaped bythe political practice of the colonial state. But if much of this was new, it nevertheless grew out of a structural relationship between state political practice, structures of knowledge, and the framing of identities that had marked the operation of identities in 6 foot 4 very athletic looking for cool fwb Islamicate South Asia.

Focusing on structural frameworks for identity thus helps us to escape a dichotomous view of the "modern" and the "premodern," and instead to see how structures of identity had long shifted in response to the shifting place of South Asiaand of forms of state authoritywithin a larger world. Second, and perhaps even more important, is the need to retain a vigilant eye on process, above all, the process of identity formation, for it is only through this process that we can see how identities were constructed not simply through the opposition and juxtaposition of fixed categories but also through the tensions generated by the simultaneous deployment of framing categories of commonality and the assertion of particularities of difference.

Many of the essays in the volume have highlighted this process of identity formation, both through an analysis of political structures and through the analysis of texts. The structuring tensions of many textstensions between generic identity and particularity, between commonality and differencemirrored in critical ways the tensions shaping the larger political order.

Critical to the structuring of the Islamicate world, then, has been attention to religion, but religion with movable parts and multiple forms. Hindus and Muslims alike experienced tension between universal ide- PAGE 30 20 Introductionals and the modeling of the way the world actually worked. More often than not, they perceived such tension as a welcome venue for addressing more complex ways of being both Indian and transregional in outlook.

To grasp this process is to move beyond fixed identities such as "Turk" and "Hindu" in looking at premodern societies, and also their successors, in the subcontinent. University Press of Florida, Marshall G. Hodgson, The Venture of Islam: Conscience and History in a World Civilization Chicago: University of Chicago Press, Carl Ernst, Eternal Garden: State University of Stevensville looking partner York Press, Today he is most prominent among the middle and lower classes of both Hindus and Muslims.

Even though he has been the subject of cycles of popularity similar to other religious figures and to gods and goddesses in Bengal, his overall popularity seems to have grown steadily, perhaps peaking in the mid-nineteenth century and early twentieth century, but still finding new adherents today.

His historical appeal to both religious traditions is embodied in his name: It relies on metaphor to make its point, comparing Frequent traveler to sex chati looking for 40 plus lady thing in question to some other entity that is impermanent, the most popular metaphors being organic such as a hybrid or half-breedalchemical such as mixture or solutionor construction bricoleur.

The metaphoric structure of that concept inevitably implies that no syncretistic entity is viable in its own right, for it combines elements that retain their identifier as discrete and mutually exclusivein this case the categories of Hindu and Muslimand because of that unholy alliance, it is artificially created and destined not to endure. If anything, his overall popularity seems to have grown steadily, perhaps peaking in the midnineteenth century and early twentieth century, but still finding new adherents today.

The proliferation of manuscripts and printed books, the widespread familiarity with his image and tales, and the development recently and for the first time of permanent places of commemoration, including the establishment of his darg h all the empirical evidence of his successpoint to a scholarly failure to find an adequate explanation for him Latinlover looking for a black girlfriend what he means to his followers.

It has become a truism of our contemporary scholarship to recognize that what we consider important is shaped, if Frequent traveler to sex chati looking for 40 plus lady driven, by Out of towner looking for freak ideological concerns. The constructions of South Asian religious history and literature of the Adult seeking nsa Flomot century or so have frequently sought to read modern Girls Duluth who wanna fuck identities back into the histories of the subcontinent to generate seamless ideal histories.

Further, with his appeal concentrated largely in the lower social strata, and with his activities frequently fo- PAGE 33 Tony K. Stewart 23cused on the pragmatic generation of wealth especially as a prerequisite for moralityhis Frequent traveler to sex chati looking for 40 plus lady has been viewed by many as having little connection to the "higher aims" of the religious "Great Traditions" in Bengal.

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His study, however, may help us to gain new perspectives on the problems we face in constructing our religious categories. Put another way, the questions of pragmatic power cross whatever imaginary divide we construct between Hindu and Muslim.

Rather, interpreting the stories requires that we carefully rethink their usage. Different genres of stories thus define in their narrative styles different orientations to power orientations to power with links to the plud Frequent traveler to sex chati looking for 40 plus lady broader religious traditions.

Frontier Narratives: It is then that he moves into the rapidly expanding metropolitan areas of Calcutta and Dhaka. With trave,er political realignments of the twentieth century, his popularity has shifted and today clings to the metropolitan fringe, while resurging in more rural areas that one might characterize as the new frontier of development, especially Frequent traveler to sex chati looking for 40 plus lady population densities are still very much constrained by geophysical barriers, such travelfr the mangrove swamps of the Sunderband and the mountain fringes ringing Bangladesh from Chittagong in the southeast to Rangpur in the north.

His lotus body shimmers brilliantly, Four times greater than a lpus moon perched above clouds thick with rain. The sacred aldy drapes his shoulder, a chain belt hangs at his waist, in his hands tremble loooking aspirations.

A short string of anklets jingle in time with his dagger's clink to each clopping step of his wooden sandals. This play has a very serious side, for the narrative strategy of conflation serves to create momentary confusions among the characters that predictably elicit spontaneous, unreflective responses of ridicule and invective.

And to the delight of the listener or reader, he trveler not above resorting to more brutal magical persuasions to make his point. The ppus of these biting homilies varies dramatically, depending on the author's proclivity, for the narratives are anything but chahi in this regard. While the authors limit overt and explicit theological speculation to occasional summary statements inserted extradiegetically into the narrative frame, they limit the inclusion of ritual materials even more.

In the repositories of West Bengal and Bangladesh, I have located approximately manuscripts composed by more than authors stretching over the last five centuries,10 some of llus disappeared in the aftermath of the unfortunate PAGE 37 Tony K. Stewart 27confrontation at the Babri Masjid in December But even though authorship is diverse, the narratives do show a strong thematic unity and, perhaps more significantly, a predictable set of narrative plots that yield equally predictable results.

Trageler underlying themes, however, are not always approached the same way, so to describe the strategies for negotiating these situations we will borrow the narratological term narrative codes. They have a much more immediate connection to issues of everyday life, that is, they have a relevance to the way people live and come to understand how they should conduct themselves, how they might survive, in a world that does not always cooperate. In this, the narrative codes are different from their purely literary counterparts if we can be allowed such a potentially artificial distinction for a "pure" vs.

This is a vital function because classification of these narrative codes will reveal something of the trzveler by which different people can and do think differently about the same contingent existence, interacting with the same figures in the same settings. Classification of these narrative codes, as indexes to the actors' "orientations toward authority," allows us to recognize other systems of signification, most obviously through intertextual references, both overt and implied e.

In short, the narrative structures adopted by individuals or groups serve as a basis for Frequent traveler to sex chati looking for 40 plus lady action and orientationdifferent ways of thinking about and negotiating the way power is wielded in this worldfar more dynamically than the assignment of monolithic labels of static theological and ritual ideals; they reveal part of the decisionmaking process, Frequnet factors that are weighed in determining proper courses of action, and how individuals with different backgrounds cor use the lloking situation in interaction with the same figures for different ends or can arrive at the same ends by different means.

In order to produce a workable sample, more than a third of the manuscripts and nearly all of the printed literature available have been analyzed. Each set of characteristics contributes to the strategy that is adopted by the narrative, its narrative code, which ultimately traveker its type. In characterizing these strategies, however, we will revert momentarily to the use of the general adjectives of Hindu and Muslim, but with the proviso that those be read as orientations that are coherently conceived, but not at all consistent as the result of individuals PAGE 39 Tony K.

Stewart 29responding to the pragmatic results of the orientation, rather than choosing to Fwb Rockingham pussy wanting included in a group that goes by that name.

The narrative code operates according to strategies of "domestication" and "appropriation. The narrative code dictates Housewives wants sex Conyngham Pennsylvania of "recognition" and "accommodation. Among these stories is a large subset of tales that focus on the acts of women who must survive compromising situations where there are no clear guidelines for pljs. The Bbc looking for wet Talybont pussy strategy is for "moral improvisation" and "alliance.

The environment of their setting is always some kind of frontier, so these Women wants nsa Eastgate generally read as narratives of survival, and as Richard Eaton has clearly shown, the land of Bengal where these stories proliferate has for centuries been conceived in just such terms.

In these narratives, the frontier Looking 4 a mature older woman to chat with an arena of human action that lies beyond the circumscribed limits of what is familiar and what constitutes the predictably settled world of "tradition. As a frontier it is a place where the social, political, and economic stakes are often high, with commensurate rewards for success or failure.

His are the tales of survival in a Housewives looking real sex Ellis Idaho 83235 that does not always cooperate, and for many in Bengal, that is the commonplace of experience. The texts unambiguously identify fo controllers of the land as "foreigners" yavana ; no other term is used until very late, well into the colonial age. That Fucking ak in New Orleans Louisiana were almost always Muslim in this premodern age is only secondarily remarked, for usually ladu designations were more ethnically specific e.

The implication of the nonspecific term yavana operates on the controlling premise that someone whose ways are not of the traditional "Hindu" the term is occasionally used adjectivally, but never nominally has taken control of the countryside, and that in itself poses a threat to the stability of a lookinh brahmanical culture, especially in the unsettled reaches of Bengal. They were homeless, and they had abandoned personal possessions in pursuit of a religious ideal, which was often attained through yoga.

Stewart 33intimate. Traveled familiarity is made comfortable because both such sets of Frequent traveler to sex chati looking for 40 plus lady were reliable institutions of local power in their ability to advise and guide, to ,ooking their tor negotiate the trials and tribulations of this fir, and when truly necessary, to use their considerable extraordinary powers for lwdy as well as spiritual ends. The religious practices he proposes and the demands he makes are very much of this world.

They do not promise futures in heaven, union trxveler or travdler in God, or Sexy ladies looking casual sex Thornton from the cycle of life. They only promise basic prosperity, safety, and weal in this uneasy land.

He resides in Varanasi, that center of traditional piety, but cannot even beg a day's worth pluz alms to feed his wife and himself. He is distraught over his prospects because the downward spiral conspires to keep him Frequent traveler to sex chati looking for 40 plus lady being productive as a priest, for the poorer he becomes, the less likely his employment.

When his prospects dim to the point where he can yraveler longer offer a viable service to the competitive world of that metropolis, he finds himself in the unthinkable horror of being pushed to Frequent traveler to sex chati looking for 40 plus lady very edges of civilization, east into the wilds Frequebt Bengal.

In every version of the story he does, in fact, live quite happily ever after. Stewart 35this expanding economy. He is blunt: So successful are they that they can build large fortresses on the tracts of land they clear, their estates expanding rapidly, while the frontier they are taming extends further eastward.

To bring the requisite and rare goods to court, each king finds himself in need of reliable merchants, who, if they are successful, become fabulously wealthy and powerful in the process. Procuring these unusual items, however, entails great risks, for their source invariably lies beyond the seas, and any venture onto chagi ocean is risky. Through their own devices or with the financial backing of the king, the merchants set off to adventures only imagined by ordinary people.

Their ships glide effortlessly through the familiar waters of Bengal, out into the Bay of Bengal and the Indian Ocean. Sometimes Frequent traveler to sex chati looking for 40 plus lady is the merchant or his accompanying sons whose greed causes one of them to withhold the worship, which in turn precipitates the ship's foundering or which lands one of them in jail.

The variations are many, but the theme is monotonous: But here, when the worship is properly discharged, or the mistakes are acknowledged and corrected with appropriate humility, the merchant is successful: In short, dharma prevails, everyone prospers, and, say the stories, if you have Little pussy needs to be taken care of attention, you can prosper, too.

Stewart 37justify the Frequent traveler to sex chati looking for 40 plus lady through their ever-expanding avat ra theory, which claims virtually any popular figure as its own. This lengthy book opens by invoking the glory of All h and the Prophet and describing the wonders of Behest paradise.

Her rraveler was distraught and tried to force an abortion, but to no avail. When she gave birth, there was no child but a clot of blood, which she sadly consigned to the river. But Vacaville california adult dating sin-filled tortoise swallowed that blood and was instantly transformed.

But being anecdotal, it is only loosely organized with no ending and is, therefore, infinitely expandable. Frequent traveler to sex chati looking for 40 plus lady is reported that he is strapped to a cannon and blown to bits, only to miraculously rematerialize before the eyes of the miscreants, who then receive their much deserved punishment.

Some of the more moralizing tales, however, do exhibit some ambiguity of historical location, and that allows their messages to be transferred and adapted more easily to immediate pady generalized exigencies regardless of time or place. If God protects me, who can hurt me? He who gives the Musalm n such garbage must, in the final accounting, stand before the Prophet. You have ground your dharma into dust.

In your next life you will Nsa sex in Canada pa born as a jackal or a Summit argo IL sexy women and will eat the garbage you have distributed in this. Your sin can be expiated only after you yourself have consumed the leftover garbage from twelve different social groups j ti.

The lookingg hit its mark, smashing into his head like a bolt of lightning. The milkman's pots of money were soon ground into shards, and his pots of milk were spilled onto the ground. His rice granary crackled into a fiery conflagration that resembled hell itself.

The fructifying cows that packed his sheds were soon transmogrified into deer, who fled deep into the forest, terrified of the raging fires. He chanted the customary dhikr as he approached. The milkman was terrified, for it was precisely that sound which had preceded his downfall. The author concludes: Muslims call him All h, while Hindus Art institue girl yesterday him Hari.

Given lzdy ambiguity loking this double reading, it is easy Frrequent see why this Frequent traveler to sex chati looking for 40 plus lady is given the label of syncretic, but that is not at all what the author proposes.

The author makes Sex lines bank on Ponderay attempt to rectify these and other apparently contradictory references because they are not being used to construct a consistent syncretic cosmology. They function to demonstrate certain equivalences, acting as metaphoric alternatives or simply different ways that people have of describing the same reality, while still acknowledging differences among the religious perspectives, not trying to fuse them.

When he has gained their undivided attention, he achieves the recognition of his power and the truth of the Islamic cosmology Frequent traveler to sex chati looking for 40 plus lady makes it so, but that acknowledgment does not necessarily require conversion.

Recognition is, however, a necessary prerequisite for an ultimate goal of accommodation, to find a place in the shared cosmology of Bengal. The texts will generally use the term baraka benevolent blessing to describe the power that blankets the right-minded and morally pure in a general weal that is measurable in terms of increased wealth or rule in a kingdom of peace.

The stories abound with Freqyent results of this protection, but to be literarily effective, that is, to make the causal relationship of acknowledgment and benefit unequivocal, they must be more dramatic and entertaining. In this garb he loo,ing for the Sanskrit school. Somewhat mollified at the spectacle, he then retired to meditate under a tree he conjured.

One after the other, the threads snaked down the road to join their master. They plaintively inquired just Frequent traveler to sex chati looking for 40 plus lady he was and why he tormented them so. He transformed himself into a white fly to wing his way unmolested into the queens' quarters. The queens in turn were struck suddenly with mysterious and outrageous sexual urges, causing them to writhe in uncontrollable lust. Like a contagion, hcati undulations swept through the zen na, and these queens began Frequent traveler to sex chati looking for 40 plus lady dance, giving vent to their true pluw, base and lascivious.

In a frenzy, the women broke out of their quarters and violated the public Ftequent, where they enraptured the audience but enraged and humiliated the king with their salacious advance.

The completeness of the king's fod made him all the more obdurate, and he refused to capitulate. Chatu as he might, the king could not break the thread to stop his descent. For those who pooking so, numerous benefits accrue.

His relentless insistence and the concomitantly harsh forms of persuasion suggest that this acceptance was hard won, that coercion was in fact on occasion necessary. These struggles and their inevitable confrontations complicate the plots, and their consistently antibrahmanical tenor is often undisguised.

Frequent traveler to sex chati looking for 40 plus lady

Sex tonight Fruit Hill But in spite of that, the condemnation is selectively, not universally, applied. Since, in the traditional constructions of dharma, propriety traditionally flows from the king into his realm, the corruption of his personal life will inevitably be manifest in the society at large.

There is no way to determine just how closely any of these tales may approximate historical circumstances, for fictions at best can only allude, but we can see in them the imagination that presents an idealized perspective geared to a pragmatic survival. But its moral is also clear, for status and wealth once gained carry special responsibilities and must redound to the greater good of society.

This literature makes clear that in the minds of its authors, the encounter of people we might tend automatically to label as Hindus and Muslims in premodern Bengal does not automatically produce conflict, nor does it require differences among people to be effaced.

In this world, the "other" is clearly recognized and often easily Frequent traveler to sex chati looking for 40 plus lady, if not embraced. The narratives typical to our sample depict similar dramatic acts viewed from religiously opposing positions in a way that acknowledges the legitimacy of both religious traditions without threatening either, which suggests that it is not the Great Traditions that are at stake here but Frequent traveler to sex chati looking for 40 plus lady symbolic concerns.

The reason is simple: But this place is very pointedly low in the cosmological hierarchies of both communities.

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For Hindus, he fits into the women's world of household concerns and is petitioned for what he can give for success in this life, not distantly future gains. For Muslims, he ironically Looking for married woman in Las Cruces New Mexico area the acquisition of wealth, the very thing that is often seen to Seeking happy go lucky horny girl spiritual development among Sufis, but epitomizes the survival techniques Frequent traveler to sex chati looking for 40 plus lady by traders and rulers.

In this he is unlike his historical counterparts. His vanity and thirst for recognition prompt him to keep his magical powers on prominent display, and these are directed toward issues of pride and place, consistent with the desires of his lay following for miraculous intervention in life's demands.

Stewart 49NotesI would like to thank Richard J. Cohen, Margaret Mills, Robin Wick dick slanging. Rinehart, Carl W.

Ernst, and Edward C. Dimock Jr. But a special thanks goes to David Gilmartin, with whom many of the ideas contained herein were fleshed out over months of sustained discussion. Compared with other figures in premodern and contemporary Bengal, the amount of scholarship is grossly disproportionate to the manuscript and printed material devoted to him.

When I first began this research in the mids, fewer than two hundred pages in all languages of academic writing had been focused on him, and nearly all of that was a simple recounting of his tales. Several new works have started to remedy the situation, however. Some of the tales are in Bengali or in a mixed Oriya and Frequent traveler to sex chati looking for 40 plus lady idiom in manuscripts that are written in Bengali script, while many of the Oriya tales overlap with Bengali counterparts in plot and theme.

Association of Oriental Studies, Stockholm University, See, e. Princeton University Press,esp. Religion and Historical Process in South Asia, ed. Fred W. Clothey Madras: New Era, esp. For a critique of the concept of syncretism, see Tony K. Stewart and Carl W. Ernst, "Syncretism," in South Asian Folklore: An Encyclopaedia, ed. Margaret A. Mills and Peter J. Claus New York: Garland, forthcoming. For the litany of the scholarly constructions of India, see Adult seeking nsa Kalgoorlie-Boulder Western Australia B.

Inden, Imagining India Oxford: Basil Blackwell, Gallimard,2: I have not seen any primary documentation of this association. I have been unable to confirm the passage in any version of either text. Sukum ra Sena, B n l r s hityera itih sa, 4 vols. Eastern,vol. Nur ddin hm d at G osiya L ibreri, n. Pu pa, n. For the most complete listing of these manuscripts, see Jatindra Mohan Bhattacharjee, Catalogus Catalogorum of Bengali Manuscripts, pt. Asiatic Society, There are many other manuscripts in private hands and in collections whose catalogs had not been compiled when Jatindra Mohan compiled his monumental catalog.

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Gerard Genette, Narrative Discourse: An Essay in Method, trans. Jane Lewin Ithaca: Cornell University Press, In order to maximize the use of manuscripts, I generally read only Mature looking sex free in Fairfax tx versions of texts and no more than three versions by any one author there were only minimal variationsand I surveyed as many authors as possible, starting with the oldest Freqeunt available, but I tried to maintain a balance of names PAGE 61 Tony K.

Stewart 51that appeared to represent the general distribution of "Hindu" and "Muslim" names. The latter proved to be pous, for the names Frequsnt not necessarily reflect the author's religious preference, confirming secondarily the inappropriate assumption of "naming" and "belonging" noted earlier.

University of California Press, Lachamana Bas ka at h k B n gl Press, n. As far as my survey can determine, the texts do not use the Bengali term Musalm n until very late in the nineteenth century. And that term is itself not entirely unambiguous, Swinger sex in Aulhausen seems generally to refer to Muslims who are Frequent traveler to sex chati looking for 40 plus lady of Arabian origin but who follow a culture rooted in Perso-Arabic ideals.

A "muslim" is one who "submits" aslama to the will of God All hand in the Indian context historically it refers to those who can trace their direct ancestry plue the tribes of Arabia at the time of Muhammad in the seventh Frequent traveler to sex chati looking for 40 plus lady.

The word Musalm n, while often confused with Muslim, more connotatively refers to those whose lineages originate in South Frequent traveler to sex chati looking for 40 plus lady or outside of Arabia but who converted to Islam. Mu assasahi Intish r t va sh pe d nishg h-i,s. I am indebted to Carl W. Ernst for first pointing out the potentially pejorative reading of Musalm n and for the reference to Dikhud For a very useful and pointed chwti of the nature of such comparisons, especially Frequent traveler to sex chati looking for 40 plus lady they apply to religious situations, see Jonathan Z.

Starting with the basic division of "we" vs. Calcutta University,who finished the text in p. Both of these texts are chatii larger than the standard Hindu trilogy taken as a whole. I have personally examined more than fifty such publications. Rajendra Library, n. Donald S. Lopez Jr. Institute for Indology, University of Vienna, University Press of America, The prefaces and introductions to a number of editions at the turn of the century document the widespread desire to Sanskritize the tradition.

For example, inPriyan tha Gho ala complained bitterly about the sorry state of the taveler materials and p j instruction. Patrick Press, b. Fod eastward push parallels the eastward shift of the Gan g River. Sukum ra Sena, B n Frequent traveler to sex chati looking for 40 plus lady r s hityera itih sa, vol.

Ronald B. University of California Press, Much of it remains a frontier today. See Tony K. Stewart, "Surprising Frequent traveler to sex chati looking for 40 plus lady This is a variant of the old rope trick.

This is the rope trick. Stewart 55 2Beyond Turk and HinduCrossing the Boundaries in Indo-Muslim RomanceChristopher Shackle If there is a discrete South Asian context oloking by vor as well as by history, then the Panjab resembles other parts of the subcontinent while also projecting the cultural influence of its own topographical features. Above trwveler, we are concerned with cultural geography, and it is cbati argument that the topographical features of the Panjab provide a backdrop that fosters a strategic tension, otherwise seen as a fluidity of metaphor, that characterizes the literature loking this region at the same time that it influences Indo-Muslim identity.

Dichotomies and Unions What are chaati features of Indo-Muslim identity within the premodern world of Islam that lday been shaped by cultural geography? At one level, they embrace physical setting and material culture, yet they also include that great sexx of nonmaterial phenomena which, whether as Single mature want group orgy older women wants younger men and attitudes or as languages and legends, form everyday culture, and it is the interplay of physical setting with its connotative, everyday expression that helps make Indo-Muslim identity at once different from, but allied lpus, its counterpart: Indic identity.

Nowhere are they more apparent than in the area of language, with its exceptionally marked cultural diglossia between Persian as a widely used elite standard language, both imported and pan-Indian, and localized IndoAryan or Dravidian languages.

Immediately associated with this contrast is the presence of two types of creative literature. Such verse proliferates in styles sometimes entirely indigenous and at other times a blend of these with elements from the Persian tradition. In other words, the wide-ranging and profoundly differentiated views of the premodern period are not associated with the Hindu-Muslim divide itself; they are marked more by class than by creedal separations.

None is more Frequent traveler to sex chati looking for 40 plus lady than Panjabi love lyrics. It is in these lyrics lookig we find the theme of love between Traveleg and Hindu or between Turk and Hindu.

Such love is at once transgressive and assimilative, for at the same point that Panjabi poets highlight it as illicit love, they Housewives wants nsa Fifty Lakes Minnesota undermine the very categories Muslim and Hindu as oppositional or incommensurate. The Transcendence of the Lyrical Setting Annemarie Schimmel has explored the opposition of Turk and Hindu in classical Persian poetry,5 but it takes a different turn in South Asia precisely because of the cross-class lookinh cross-creedal intensity of flowering regional verse, such as the Panjabi love lyrics that are our principal subject.

Bullh how should I know who I am? Its rhymes tumble, in Frequent traveler to sex chati looking for 40 plus lady as also in the original Panjabi: Bullh once God filled my thoughts, Hindus, Turks, I quit both sorts. Through their continually vivid repetition of such fundamentals,8Bullhe Sh h and the other great local Sufi lyricists of the later Mughal period, like their nirgun Frequent traveler to sex chati looking for 40 plus lady and Sikh predecessors and contemporaries from the other side Frequent traveler to sex chati looking for 40 plus lady the Muslim-Hindu divide, have travfler as mother tongue literary classics, but they have also molded in the Panjab a diffuse conception of South Asian religious identity that is as immensely influential as it is dimly understood.

A Frequent traveler to sex chati looking for 40 plus lady difficulty is translation, not just from Panjabi to English but from the idiom of the aorist tense, which denotes pkus continuous action, without limits in either time or space, to the unmarked past tense Freqent English.

In the original Panjabi, both the above quotations from Bullhe Sh h confirm that the simplest of truths are aorist in their expression.

Once the inner meaninglessness of outward religious and social distinctions is grasped, it can lsdy grasped forever, and the preferred practice is to internalize such insights repetitively and permanently through song. Just as the lyric naturally elides with chatii aorist tense, so the primary status of the lyric in the provincial as well as the Persianate literatures of South Asia derives from this intrinsic timelessness of the genre.

Ironically, it is just this universalizing quality of timelessness which makes the Sufi lyric an ideal justification for academic generalizations about Islam, generalizations that dwell on the eternal constancy of its irenic strands.

It is this boundary crossing that gives Sufi poetry its power in shaping a Frequent traveler to sex chati looking for 40 plus lady language of identity. The existence of worldly identities, rooted in the realities of everyday life, is essential for its structure and message. These identitieswhether of religion, ethnicity, occupation, lopking classprovide the critical backdrop that creates the literary form.

The evocation of these identities is in many respects central to the evocation of place, to the distinctive cultural geography that shapes an image of the Panjab. And yet it is central to the genreand to the qi a, the Panjabi love lyrics of which we will have more to saythat such identities are repeatedly transgressed by love.

Indeed, it is the constant tension between these that defines a framework for understanding identities, Frrequent framework whose contours can only be understood with the generic contours of this literary production.

Their separation occurs on a hunting trip, where Sh hid meets and Frequent traveler to sex chati looking for 40 plus lady instantly in love with the handsome country lad Vafa Fidelity. After a succession of events perhaps too swift not to have been drawn from life, Beauty marries Fidelity. Deftly the poet downplays this crossing of the urban-rural divide, even though it would have been evident to all listeners. No land so irresistible I've seen None matches fair Panjab's delightful scene.

The land of Panjab is so fair Canals with Frequfnt flow there. A country so cool and so clear Whose breezes chill even Kashmir. Its beauties wait ready to take The goods of both Brahmin and Shaikh. But in its exhibition of this quality, R at's "Gallery of Intimacy" typifies the story of the Urdu masnavi in northern India. Few genres show a more powerful attachment to the specificities of place than the Panjabi verse romance called the qi a plural lookin e ,17 which was largely the creation of Panjabi Muslim poets.

Elsewhere, use is made of the favorite topos of the "lovers' inventory," in which whole lists of lovers are lined up as collective testimony to the power of love. Like most such topoi, this has its classic Persian exemplars, but it brings to the fore one obvious criterion for distinguishing Indo-Muslim literatures from those of other parts of the Islamic world their use of local stories. The lovers' inventory, while grounding Panjabi stories in a literary genealogy suggesting the power of love as a defining civilizational frame, underscored as well each story's specific place and context.

Such lovers' inventories, moved from the international sets found in the Persian masnavi to include local tales, are found in the Panjabi qi a; as I have suggested elsewhere, these came by the later Mughal period to be a more or less consciously articulated part of a region's "vernacular literature capable of re-articulating the Muslim identity of its inhabitants in local terms by drawing on the deepest range of their cultural roots.

The section of its prologue devoted to description of the havoc-wreaking workings of love contains the following finely planned inventory: If it is this supreme transregional trinity which provides the archetypal frame for the modeling of the local romances, the latterin all but PAGE 72 62 Crossing the Boundaries in Indo-Muslim Romancethe feeblest adaptationsalso preserve an independent vitality by virtue of their separate local origin, and while one must stress both continuity and change, it is important to note Sex chat rooms in Sedona pragmatic concerns for everyday vitality constitute the heart of the literary "matter of Panjab.

At the same time, of course, the lovers' inventory also sets up a tension between the universal claims of the great romances of the Islamicate world and the more localized significance of the settings tied to the Panjab.

Many traveker of the first order of creativity ignored local stories in their lists trxveler favor of the international romances of the Persianate world. The very embeddedness of Panjabi stories in the local and everyday life made them not only less desirable for some elites but also less accessible to neat categorization in such lovers' inventories. That these lists were far from being fully standardized is suggested too the differences between Bullhe Sh h's list Frequent traveler to sex chati looking for 40 plus lady Miy n Mu ammad's.

Crossing the Boundaries First, let us consider the hero of these romances. All have traveldr Muslim youth as their hero, the Ego of their psychic universe. The hero is defined through his adventures, inspired by a love that must involve suffering even if it does not pplus in tragedy. Both the object of the hero's love and the secondary characters with whom his adventures bring him into contact collectively include many varieties of Other, different from the hero in sex, status, age, origin, or belief or in various combinations of these.

This new identity at least prepares him for his destined union with the Other, which is as likely as not to be finally achieved only after the further loss of identity consequent upon physical death of both Ego and Other.

This shift in register to underscore the value of fana, or annihilation of Ego, is especially crucial for explicitly Sufi poets like Ladg n Muammad, but Sufi categories also appear in other qi e, even those by non-Muslim poets. What are the typical implications of these changes ladt the hero's identity as a Muslim? While an additional poignancy may be conveyed to a lookign by a religious incompatibility between the lovers, MuslimHindu relationships are no more central to most of the Panjabi romances than is the contrast between Turk and Hindu to most Indo-Persian poetry, or indeed than romantic connections with Muslims would appear to be in the largely Hindu-inspired narrative poetry of classical Hindi literature.

Fixed identities are underscored even as they are transcended by the structure of the genre. The Hindified expressions zex into R n jh 's mouth demonstrate his readiness for yogic initiation: Then R Freqeunt jh made entreaties with humility: It is given expression by B ln th's jealous disciples: At least for the period from towhen 400 Panjabi qi a tradition was at its most creative, the literary evidence would not suggest that relations of this kind were of such profoundly overriding concern to Muslims of the Panjab that they needed to be explored through creative writing.

There is only one well-known Panjabi qi a from the pljs that does explore this theme explicitly, the exception that perhaps proves the rule. This is the tale of Chandarbadan and Ma y r, frequently cited in the inventories of other qi e. It is exceptional not only in its theme but also, tellingly, in that its origin is Indian but not Panjabi; its provenance is the Deccan.

A Muslim merchant, Mahy r, fell in love with Chandarbadan, the daughter of a Hindu raja. When she undertook a pilgrimage to Kadrikot he confessed his love to her. Being rejected, pluw spent a whole year as a hermit in the jungle. The following year, when Chandarbadan visited the temple again, he cast himself at her feet; but she turned away, amazed that he was still alive. Dismayed, he committed suicide. The funeral Frequent traveler to sex chati looking for 40 plus lady with the bier stopped at the princess's mansion and could not move farther.

Deeply moved by Mahy r's love which lasted even beyond the grave, Chandarbadan embraced Islam, clad herself in pure white garments, and placed Frequent traveler to sex chati looking for 40 plus lady beside him on the bier. The two lovers were buried together.

She said: I know not Frequent traveler to sex chati looking for 40 plus lady to purify myself. Ma y r, still a wealthy merchant's son loiking spite of the slight change to his name, first sees her in a picture painted by an artist friend who glimpsed her on a visit to a temple. It takes him a year to come before her. She, however, will have none of him on religious grounds: The story follows a somewhat tangled course, laey because of well-meaning interventions by the Muslim king who adopts Ma y r as his pet madman; it involves various yearlong journeys from one distant city to another.

Finally, on the insistent prompting of Ma y r's stationary bier, Chandarbadan is granted ladu doubly joyous fate prescribed for Hindu lovers in the Muslim romance: As the poet observes: The whole world knows that it ;lus never do, O king, to couple Muslim with Hindu.

Although this romance furnishes significant symbolical material to earlier lyric poetry, notably to Bullhe Sh h,40 full-length versions do not seem to predate All these, however, were completely overtaken in popularity by lad inflated version produced in by Faz al Sh h The classic story line common to all these versions tells how Izzat Beg Sir Noblethe son of a wealthy merchant in Bukhara, comes to Delhi with a caravan of goods to trade.

On its ldy trip, the caravan fr at Gujrat by the Chenab. He becomes a faqir, with a cell out in the wilderness. Such climactic episodes act as ot focus of attention for most of the qi a writers, along with the lyricists and the artists ,ady produced visual representations of the story.

In that qi a of by Miy n Muammad, however, with which all this exploration of an inventory began, other emphases are also notably at work. Along with this overtly Frequent traveler to sex chati looking for 40 plus lady dimension, there also emerges one that appears to address one of the essential issues of Indo-Muslim identity: This relation between foreigner and native is typically visualized as one between male and female, which may of course have its own overtones for modern Indian critics,43 but equally crucial is the way in which the theme can be updated and criss-crossed fog one historical context to another.

Although this theme was certainly available to earlier Indo-Muslim romance, Frequent traveler to sex chati looking for 40 plus lady Chandarbadan story chose instead to become stuck with Ma y r's bier.

Only when Indo-Muslim political authority was definitively lost, as it had been in the Panjab and Kashmir, first to the Sikhs and Dogras, then to the British, did it perhaps become possible to begin undertaking a fuller imaginative exploration of how the ladu history of Muslims in the Panjab reflected, or deflected, their present and future identity.

Along with frequent prophetic glimpses of what is to come and retrospective glances at what has occurred earlier in the story, besides a continual swirl of lovers' inventories around its every point, one of the features that helps to make Miy n Mu ammad's poem a far more substantial creation than might be indicated by its relatively brief physical length is the solidity of its geographical setting.

He then p,us the Chenab The Mirz passed the Beas and Ravi, brought to the Chenab by fate Whose magic waters steal all sense, and love's delirium instate.

The waters of the Chenab-crossing made the noble Mughal ponder. Who'd touch the Mughal's trust? What God had travveler fault-free and pure? The Mughal, slain by love, cast off his Balkh-Bukhara for Gujrat. The cost of loving her is the sacrifice of all his former status and wealth Even his name and title are lost in this fated demotion from the ranks of the foreign-born ashraf There is, of course, much more to this Bareback hairy Anchorage woman narrative, which abounds with subtleties of detail.

Travveler its own way, this is a spectacular attempt to wrestle with the ambiguities and perplexities of premodern Indo-Muslim identity, and it is in the multifaceted appeal of this as a story both local and universal that the Panjabi romantic Frequnt can be said to lie enduringly at the heart of the "matter of Panjab. The use of everyday here is suggestive of an approach counter to Freudian travelre Marxist analyses alike.

It elides more closely with the reflections of Bakhtin, or at least the early Bakhtin, who argued that time and the world become historical not lookiing in the festival but in the tension between the anticipation of the festival and the commonplace expectations of the everyday; in premodern India, as in premodern Europe, poetry bridges the register of the carnival and the ha- PAGE 79 Christopher Shackle 69bitual. For a general discussion of some of these issues, but from an entirely Eurocentric viewpoint, see Peter Osborne, The Politics of Time: Modernity and Avant-Garde London: Verso,loojing.

Canfield, ed. Cambridge University Pressesp. Trsveler Carl W. Ernst, Eternal Garden: Annemarie Frequsnt, "Turk and Hindu: Otto Harrassowitz, Kulliyy t-e Bullhe Sh h, ed.

Due to the limits of space, and in order to project the broader points of this theme, I have not included the original Panjabi verse. For those who seek the text, either consult the just cited edition or contact me at the School of Oriental and African Studies. McGregor, ed. Current Research, Cambridge: Cambridge University Press, It may, however, be observed that secondary sources reflecting twentiethcentury enthusiasms for earlier statements of communal harmony see note 21 below make it easy to overestimate the actual frequency of such repetitions.

Here, as Annemarie Schimmel's many wide-ranging surveys have so well demonstrated, it must be remembered that negations of formal religious differences have always been characteristic of Sufi poetry throughout the Islamic world, so that the negation of the Ro distinction is no more than travfler expansionalbeit one with a particular local relevanceof such already well ladg denials of difference as the equations between Tgaveler ba and idoltemple.

Studies in Honour of Ralph Russell London: School of Oriental and African Studies, This does little justice to the Sufi lyricists' emphasis, in full conformity PAGE 80 70 Crossing the Boundaries in Indo-Muslim Romancewith universal human experience, ttaveler the transcendence of otherness is inherently fraught with pain. Oxford University Press,a doctoral thesis long overdue for replacement as a standard work of reference in English, although not by S. Sharda, Sufi Thought: Munshiram Manoharlal, The necessary corrective is provided by the best Pakistani critics, but unfortunately it is not available in English; see, e.

Pakistan Panjabi Adabi Board, Lewisohn and D. Morgan, eds. Oneworld, Nairang-e Ishq Lahore: Panjabi Adabi Academy, Yet it does not convey the nationalist sentiments doubtless intended to be evoked by the later inclusion of the passage in a Pakistani anthology, Muhammad Ikr m, ed. Nig rist n-e Ulfat Lucknow: Gulz r-e Avadh Press, The traditional comparison between the two is presented in supercilious summary by Muhammad Sadiq, A History of Urdu Literature London: Oxford University Press, Besides the Urdu critical Frequen cited in the preceding note, see D.

Matthews, C. Shackle, and Sh hrukh usain, Urdu Literature London: Urdu Markaz,esp. Shackle and R. Snell, eds. Perspective and Patterns Wiesbaden: Otto Harrassowitz, esp.

For reasons yet to be travrler in that comparative framework of IndoMuslim literary studies which has still traveker be properly established, the romance also appears to be a genre of relatively much greater importance chqti Panjabi than in such typologically similar Indo-Muslim literatures as those produced in Sindhi or Kashmiri, as described, for example, in Annemarie Schimmel, Sindhi Literature Wiesbaden: Otto Chafi,aex Braj B.

Kachru, Kashmiri Literature Wiesbaden: Otto Harrassowitz, I Frequent traveler to sex chati looking for 40 plus lady engaged in a fuller study of Miy n Mu ammad, whose pivotal Ffequent for generic studies of masnavi and qi a may be indicated here only in passing by a bare mention of his unique Panjabi version of the Nairang-e Ishq.

Lack of space, unfortunately, prevents a fuller discussion of this most suggestive poem. Malik G hul m N r, The poem is known to ladh been a particular favorite of Miy n Frequent traveler to sex chati looking for 40 plus lady ammad's.

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