Podcast appearances and mentions of nathan hofer

Nathan Hofer, the Outreach & Experiences Manager for South Dakota Public Broadcasting joins us to talk more about SDPB's Dakota Life (Stories about interesting South Dakota people, places, and things. New programs on the first Thursday of each month, September - May.) and their plan to showcase Milbank, SD as one of their featured communities this season. On July 13th they will host a listening session in the VPD Studio building.

Today Beth welcomes our Director of Coaching, Adam Breckenridge, to the show as they interview two Enneagram coaches, Nathan Hofer (Type 7) and Tami Imlay (Type 1). Nathan and Tami share how they determined their Types, what led to their decision to become an Enneagram coach, and how God made it clear to both of them that this was the next step in their path.  Nathan Hofer is a husband, father of two young girls, and is passionate about developing leaders. Nathan works full-time with South Dakota Public Broadcasting and recently launched beplanted in March of this year. beplanted focuses on reigniting and guiding teams through transformation by assessing the unique problems of teams, creating a customized plan for each team's specific needs, but placing the Enneagram at the core of every team's development. Through beplanted, Nathan implements a coaching process to increase communication, trust, and retention within teams, developing strong roots for them to flourish.  Connect with Nathan: LinkedInPhone: 605-937-8695Email: nathan@beplanted.coWebsite: beplanted.co Tami Imlay is the owner of Tami Marie Coaching and Host of Her Restored Spirit Podcast. Tami is an Air Force Veteran and an Air Force Widow. She believes that there is opportunity and hope in every circumstance and hardship and knows that her God-given purpose is to help widowed and divorced women find theirs. Tami took “knowledge is power” to another level. She guides people to make the choice changes in their life that allow for transformation, restoration, confidence, and life changes, enabling individuals to step boldly into their future. Blending her knowledge and experience as a therapist, project management and leadership in the Air Force, understanding of the Enneagram, and her passion for changing the future, she has stepped into her God-given calling as a Restoration and Confidence Coach.   Connect with Tami:WebsiteFB @tamimariecoaching IG @tamimarie_coachEmail: tami@tamimariecoaching.com918-947-9652   Follow Your Enneagram Coach on all the socials: Facebook Instagram Twitter You Tube Show Credits: Music by Sleeping at Last Edited and Produced by Angie Elkins Media

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza's Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza's fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region's administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina's favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza’s Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza’s fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina’s favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza’s Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza’s fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina’s favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies.

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza’s Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza’s fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina’s favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza’s Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza’s fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina’s favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza’s Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza’s fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina’s favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean that our single greatest source of medieval Islamic government documents comes from the attic of a Jewish synagogue in Cairo? This is the seeming paradox that Marina Rustow, director of the renowned Geniza Lab at Princeton University, has been trying to make sense of for years. In 1896, twin sisters and Scottish philologists Agnes Lewis and Margaret Gibson transported fragments from the geniza (or worn text repository) of the Ben Ezra Synagogue in Old Cairo to their dear friend Solomon Schecter, a Talmud scholar at Cambridge University. The Hebrew-language fragments of the Cairo Geniza would go on to revolutionize the study of medieval Jewry: in 1970, German-Jewish Arabist Shelomo Dov Goitein dubbed the Cairo Geniza “the Living Sea Scrolls” for its remarkable insight into the social world of medieval Jews. But flip the documents over, and the world of the Geniza is hardly just a Jewish one. In her new book, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton University Press, 2020), Rustow examines the previously neglected lines of Arabic found on some of the Geniza’s Hebrew-language documents: Fatimid-era petitions and decrees that defy the adage that the dynasties of the Islamic Middle East produced few documents and preserved even fewer. No Fatimid state archive exists in the Middle East today. But the Cairo Geniza’s fragments—which passed through the hands of tax collector and chancery secretary, paper pusher and vizier alike—force us to reconsider the longstanding but mistaken consensus that the pre-Ottoman Middle East was defined by weak or informal institutions. Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to fully understand it. Listen in to learn more—and stick around to the end to hear Marina’s favorite fact about daily life in medieval Cairo! Notably mentioned in this episode: Adina Hoffman and Peter Cole, Sacred Trash: The Lost and Found World of the Cairo Geniza (Schocken Books, 2011) Marina Rustow, Heresy and the Politics of Community: The Jews of the Fatimid Caliphate (Cornell University Press, 2008) Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015) Shelomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Volumes I-VI (republished with University of California Press, 2000) S. M. Stern, Fāṭimid Decrees: Original Documents from the Fāṭimid Chancery (Faber & Faber, 1964) Geoffrey Khan, Arabic Legal and Administrative Documents from the Cambridge Genizah Collections (Cambridge University Press, 1993) Marina Rustow is the Khedouri A. Zilkha Professor of Jewish Civilization in the Near East at Princeton University, and the director of the Princeton Geniza Lab. Nancy Ko is a PhD student in History at Columbia University, where she works at the intersection of Jewish and Middle East Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

We are mixing things up a little bit for this episode of The Kindness Podcast. Nicole's friend and fellow kindness advocate, Nathan Hofer from Lost & Found, has offered to take over the microphone to interview Nicole about her new book, The Negativity Remedy: Unlocking More Joy, Less Stress and Better Relationships Through Kindness. You can find it on Amazon or wherever books are sold.

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Medieval Egypt had a rapid influx of Sufis, which has previously been explained through reactionary models of analysis. It was argued that the widespread popularity of Sufism was marked by a public adoption of practices that satisfied the masses in ways the religious elite were not fully addressing. In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325 (Edinburgh University Press, 2015), Nathan Hofer, Assistant Professor at the University of Missouri, critiques the social binary that these assumptions create, as well as, rethinks the mechanisms within the social production of Sufi culture. He explores these concerns in the context of the Ayyubid and Mamluk states and their relationships with Sufi masters and communities. First, a state-sponsored Sufi lodge serves as the site for professionalization of Sufis and the public consumption of Sufi culture that aligns with state objectives. The emergence of the Shādhilīya sufi order serves as a case of the textualization of an idealized sufi identity, and its subsequent popularization through the production of a collective community. Finally, Hofer explores the unique context of Upper-Egyptian Sufism, which relied on charismatic authority and miraculous work in the creation of a community. In our conversation we discussed the notion of Popular Culture in the medieval world, hagiography and biography, miracles, the khanqah of Cairo, state religious sponsorship, professional sufis, and contemporary methods for investigating the past. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jan. 15, 2015. Nathan Hofer summarizes his book on Sufism (Islamic mysticism). Sufism came to extraordinary prominence in Egypt after the 12th century. By the middle of the 14th century, Sufism had become massively popular. How and why did this popularization happen? Hofer's book is the first to address this issue directly, surveying the social formation and histories of several different Sufi collectivities from this period. For transcript, captions, and more information, visit http://www.loc.gov/today/cyberlc/feature_wdesc.php?rec=6878