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Sounding Islam provides a provocative account of the sonic dimensions of religion, combining perspectives from the anthropology of media and sound studies, as well as drawing on neo-phenomenological approaches to atmospheres. Using long-term ethnographic research on devotional Islam in Mauritius, Patrick Eisenlohr explores how the voice, as a site of divine manifestation, becomes refracted in media practices that have become integral parts of religious traditions. At the core of Eisenlohr's concern is the interplay of voice, media, affect, and listeners' religious experiences. Sounding Islam sheds new light on a key dimension of religion, the sonic incitement of sensations that are often difficult to translate into language.

Little India is a rich historical and ethnographic examination of a fascinating example of linguistic plurality on the island of Mauritius, where more than two-thirds of the population is of Indian ancestry. Patrick Eisenlohr's groundbreaking study focuses on the formation of diaspora as mediated through the cultural phenomenon of Indian ancestral languages—principally Hindi, which is used primarily in religious contexts. Eisenlohr emphasizes the variety of cultural practices that construct and transform boundaries in communities in diaspora and illustrates different modes of experiencing the temporal relationships between diaspora and homeland

AbstractBecause of its material characteristics, the sonic poses a challenge to the influential paradigm of religion as mediation. This article makes a case for a neo‐phenomenological analytic of atmospheres in order to do justice to the sonic in anthropological approaches to religion. Approaching the sonic as atmospheric half‐things, I propose a different understanding of religious mediation from the one developed in contexts where images, objects, and technical media dominate. Based on research on the recitation of Urdu devotional poetry among Mauritian Muslims, it is suggested that sonic religion does not function as a stable in‐between connecting humans and the divine. Instead, it operates through processes of resonant bundling, intertwining different strands of lived experience, including religious traditions.

AbstractIn Mumbai the sonic dimensions of place-making and religious life are deeply connected to the right to the city. For Twelver Shi'i Muslims, who are marginal to both the city and the nation, public religious rituals and processions have long played very important roles in staging claims to the city. Investigating the sonic aspects of urban place-making, including its religious dimensions, this essay draws on an analytic of atmospheres in order to capture the powerful emotive dimensions of place-making through sonic performances. Through its coupling with the felt-body, the sonic plays a privileged role in giving urban locales a specific feel as belonging to particular groups, investing this feel with an air of facticity that is largely immune to discursive critique. This article focuses on ritual performances and processions among Twelver Shi'i Muslims during the Islamic month of Muharram in order to analyze nondiscursive and atmospheric forms of citizenship.

This article proposes a rethinking of religion and mediatization by differentiating between two intersections of religion and media, public religion and religious mediation. I argue that whenever religious change that can be usefully described as mediatization occurs it can best be captured as an effect resulting from the interaction of these two dimensions. Extending the debate on religion and mediatization beyond Christian North Atlantic contexts, I compare two instances of Islamic televangelism in India in order to illustrate the diversity of configurations of public religion and religious mediation even within the same regional setting and religious tradition. My analysis greatly complicates an assessment of mediatization as the subsumption of religion under an extraneous media apparatus, pointing at the highly uneven nature of media-related religious transformation and the ongoing domestication of contemporary media practices into established religious paradigms.

Orientation towards a point of political and historical allegiance outside the boundaries of the nation-state is often taken to be a defining quality of diasporas, and this aligns with the ubiquitous tendency of Islamic practice to engage with sources of long-distance, or indeed global, religious authority. In this article, I shall investigate the dimensions of religious and political long-distance allegiances by analysing Mauritian Muslims as a diasporic formation. Looking at debates between proponents of Barelwi, Deobandi and Salafi traditions of Islam and disagreements between Urdu and Arabic as 'ancestral languages', I show the malleability of diasporic orientations manifest in such 'ancestral culture'. This is not just a matter of theological contestation, but represents forms of belonging driven by local politics in a context where the state privileges the engagement with major, standardised forms of religious tradition as ancestral heritage.

In this article, I approach regimes of time as a medial question, examining the interplay of different temporalities in ritual and media practices among Hindus in Mauritius and Twelver Shi'ite Muslims in Mumbai. These interactions consist of fluctuations between modernist linear modes of time and suspensions of the distinctions of past, present, and future as the performative outcome of certain ritual practices. Drawing on a broad notion of media and mediality, I trace the links between shifting states in the functioning of media and the oscillation between the different notions of temporality examined. Analyzing their interconnectedness in ancestral politics and religious mobilizations, I show how media practices provide ways to navigate the heterochronies that characterize such politics and activism.

The uses of sound reproduction among Mauritian Muslims illustrate the links between public religion and religious mediation. These two dimensions of religion rely on material objects and media technologies, coalescing in what are frequently the same media practices. In this essay I investigate the ambiguous relationships between these two mediated forms of religion, tracing their mutually supporting and conflictual relationships. Their articulations also provide insights into questions of religious authority and authenticity that are prominent in a diasporic location such as Mauritius, as well as into the constitution of the boundary between religion and non-religion through media practices.

This review addresses recent work on media practices in situations of religious diversity. I hereby distinguish three approaches in this literature: the media politics of diversity, religious diversity and the public sphere, and the diversity of religious mediations. Whereas the first focuses on the control of representations of religious diversity and difference, the second strand of research looks at the interaction of religious difference and the public circulation of discourse and images. The third approach takes built-in links between media and religious practices as a starting point to investigate the diversity of modes of interaction between religious practitioners and religious otherworlds and the consequences these modes have for sociocultural life. This article argues that a perspective mindful of the intrinsic relationships of religion and media is best positioned to do justice to the questions provoked by the intersection of media practices and religious difference.

Previous work on inter‐ethnic coexistence in Mauritius has portrayed secularism as the only possible site of the national, which is at the same time described as clearly separated from religious traditions. In contrast, focusing on understandings of secularism among Mauritian Muslims in the context of a politics of diasporic 'ancestral cultures', this article analyses secularism as a field of morality which is inseparable from questions of religious reform and authenticity. The discussion of ethnographic material from Mauritius suggests that the opposition between secularity and religiosity should be treated as a productive tension rather than a liberal antinomy.