{"word_count": 579, "character_count": 3823}
Christiane Tortel, L’ascète et le bouffon. Qalandars, vrais et faux renonçants en islam ou l’Orient indianisé, Arles, Actes Sud, 2009.The publication of an academic book on the qalandars is a true event. Despite the existence of a book by Ahmed Karamustafa (1994), another one by Katherine Ewing (1977) and masterful papers by Simon Digby (1984), the article of the second edition of the Encyclopedia of Islam gives evidence of the scarcity of academic works on the topic. Christiane Tortel is a freelance specialist of Persian literature who is a recognized translator of referent treatises of Sufism (1998). Christiane Tortel, an expert in the collection of rare manuscripts, is also well acquainted with fieldwork since she has visited numerous shrines and temples in different parts of Asia.This 439 pages book is a very ambitious work, in a previous version, a Ph. D. defended at the Ecole Pratique des Hautes Études in Sorbonne University. After an introduction, the first part is devoted to “Asceticism, transgression and quackery. The pariah and the jester” (pp. 25-228). The second part is devoted to “Unpublished texts: presentation and translation” (pp. 229-305). Beyond the notes, bibliography and index, one will appreciate wonderful pictures discovered in various libraries of Europe and Asia.The main thesis proposed by the author is that the role played by India in Islamic and Christian worlds has been under evaluated. The main basis of this misunderstanding is that since Antiquity, the historians always classified the Indians among the Africans since they were seen as Blacks. The author uses the figure of the qalandar to track the way by which Indian characteristics have penetrated Islam and Christianity. The problem is that this policy implies the use of innumerable references written in innumerable languages over many centuries. The consequence is the details makes one lose the thread of the demonstration implemented by the author. The argument would have been more convincing if it had been more tightly focused on the figure of the qalandar, and possibly the main transmitters of this figure, the gypsies.The second part provides very useful data. The author also gives useful summaries of the relations between the Qalandariyya and “institutionalized” tarîqas like the Sohrawardiyyas or the Chishtiyyas, especially in South Asia. Last but not least, Christiane Tortel provides us the French translation of unpublished manuscripts. They include treatises of the Faqr-nâma genre, like Risâla-yi tawba attributed to Abû’l-Hasan Kharaqânî (d. 1033), or the Risâla-yi qalandarî, translated into French from an anonymous Persian manuscript she has found in Tashkent. Another remarkable piece is a rare example of scholarly literature of the qalandarî type, the Qalandar-nâme composed by Abû Bakr Qalandar Rûmî (d. 1321) from Crimea. Although the conclusion of this huge work is contained in a single page, where the author restates that Qalandariyya is a late extension of Indian renunciation, this book ultimately provides a useful basis for further study of the topic of qalandar, as the author states herself (p. 188).Michel Boivin (CNRS-CEIAS,EHESS, Paris)ReferencesParoles d’un soufi. Abû’l-Hasan Kharaqânî 352-425/960-1033, présentation, traduction du persan et notes par Christiane Tortel, Paris, Editions du Seuil, 1998.A. T. Karamustafa, God's Unruly Friends: Dervish Groups in the Islamic Later Middle Period, 1200-1550, Salt Lake City, University of Utah Press, 1994.S. Digby, “Qalandars and related groups: elements of social deviance in the religious life of the Delhi Sultanate”, in Y. Friedman, Islam in Asia, Jerusalem, The Magnes Press, 1984, pp. 60-108.K. P. Ewing, Arguing Sainthood. Modernity, Psychoanalysis, and Islam, Durham and London, Duke sUniversity Press, 1977.&#160;