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Pulled by God: Sound and Altered State of Consciousness in the Hälqä-Sohbät Ritual of Uyghur Sufis

Qian Mu

European Journal of Musicology April 10, 2022 DOI: 10.5450/ejm.20.1.2021.173 (opens in new tab)

Summary

AI-generated from the abstract

Uyghur Sufi Muslims in Xinjiang, northwestern China, practice a localized samāʿ ritual called hälqä-sohbät, which includes dhikr, singing, and dancing. Participants sometimes enter an altered state of consciousness called jäzba, meaning "pulled by God." Although the ritual involves sounds like singing and instrument playing, practitioners often deny that sound is decisive, instead attributing jäzba to dhikr, especially silent dhikr. Drawing on ethnographic data from Khotan and Leman's framework for music, gesture, and embodied meaning, the author examines the relationship between sound and jäzba from three perspectives: the practitioners' first-person view; a second-person perspective of social interaction; and a third-person analysis of factors like timbre, rhythm, and movement.

Study at a glance

Characteristics Ethnography Peer reviewed
Population Uyghur Sufi Muslims in Khotan, southern Xinjiang
Key finding Practitioners of hälqä-sohbät attribute the altered state of consciousness jäzba primarily to dhikr, especially silent dhikr, rather than to sound.

Abstract

In Xinjiang, northwestern China, the Uyghur Sufi Muslims practice a localised samāʿ ritual called hälqä-sohbät, which involves dhikr, singing and dancing. Participants in hälqä-sohbät sometimes enter an altered state of consciousness called jäzba, which literally means pulled by God. The hälqä-sohbät includes various sounds such as the singing of hikmät, muqam and mäshräp, as well as instrument playing. However, Uyghur Sufis often deny the role of sound as a decisive factor in triggering jäzba, but attribute its causation to the practice of dhikr, especially silent dhikr. Based on ethnographic data from Khotan, southern Xinjiang, and inspired by Leman’s research framework for music, gesture and embodied meaning, I study the relationship between sound and jäzba in hälqä-sohbät in three perspectives: a first-person perspective from the point of view of the practitioners; a second-person perspective in which hälqä-sohbät is viewed as a way of social interaction in a “me to you” way; and a third-person perspective in which I, the researcher, try to disclose and analyse the various factors at work in triggering the altered state of consciousness, such as timbre, rhythm, and physical movements.

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