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Gender and Spirituality in Late Modern Western Society  

Karen Pechilis

Gender and spirituality are both terms that signify alterity, especially a critique of established social conventions, including conventions of disciplining personhood on the basis of gender classifications and according to doctrinal and ritual patterns of organized religion. To be aware of gender as a hierarchical system is a modern phenomenon; “spirituality” has a much longer history of use and was generated from within organized religion, though its evolution increasingly marked it as a perspective distinct from, and necessitating the evaluative intervention of, official religious channels. Developing through a confluence of interest in Western esotericism, Transcendentalism, Theosophy, the German Romantics, and Asian traditions in the early 20th century, spirituality as a cultural concept and practice was poised to respond to widespread late modern questioning of received social modes, especially in terms of defining oneself. Contesting theoretical predictions of society’s secularization but supporting those of the “subjective turn,” late modern spirituality groups, especially those inspired by feminism, civil rights, and gay rights, valorized marginalized bodies and their distinctive experiences, creating new paths of spiritual expression in which personal experience in the context of group affirmation was foregrounded. Postmodern ideas on the fluidity of gender further contributed to the voices of LGBTQ (lesbian, gay, bisexual, transgender, and queer) people who critiqued residual gender binaries operative in some New Age spiritualities and provided new arguments for social inclusivity in spirituality groups and in the wider society. What characterizes spirituality into the 21st century is the “turn to holism,” in which a wide variety of methods are promoted as leading to a holistic sense of the well-being of body and spirit. Diverse practices include Kirlian aura photography, Johrei Fellowship healing, tarot cards, shiatsu massage, acupressure, aromatherapy, kinesiology, and yoga, leading some scholars to critique the spirituality climate as a neoliberal capitalist “spiritual marketplace.” Others view it as a generative opportunity for seeking and bricolage construction of the self that has transformative potential for both self and society.

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Sufism in North America  

William Rory Dickson

Sufism in North America is exceptionally diverse, reflecting its heterogenous origins and complex transnational dynamics. It can be found as an essential, if at times subtle, element of Muslim devotional practice, with several North American Muslim networks and organizations integrating Sufism into their teachings. It manifests more explicitly in various Sufi orders, normally led by a lineage-holding shaykh or shaykha, with a spectrum of approaches to Islamic identity and practice. Sufism has further been drawn upon as a niche resource for literature and commodity within the broader spiritual marketplace, intersecting with popular culture. Sufism in North America is thus an integral aspect of Muslim devotional practice, a distinct spiritual path embodied in various lineages and orders, and a literary phenomenon and popular spiritual commodity.