Sacrificial Skins: The Value of Pakistan’s Eid al‐Azha Animal Hide Collection1

In Pakistan, one of the most significant celebrations on the Muslim calendar, Eid al‐ Azha (Feast of the Sacrifice), is marked by two major rituals. At the center of the festival is the animal slaughter remembering the prophet Abraham's willingness to sacrifice his son. The second, dating to Pa...

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Bibliographic Details
Published in:The Muslim world (Hartford) Vol. 112; no. 1; pp. 14 - 32
Main Author: Mouftah, Nermeen
Format: Journal Article
Language:English
Published: 2022
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Summary:In Pakistan, one of the most significant celebrations on the Muslim calendar, Eid al‐ Azha (Feast of the Sacrifice), is marked by two major rituals. At the center of the festival is the animal slaughter remembering the prophet Abraham's willingness to sacrifice his son. The second, dating to Pakistan's earliest days as a nation, is the collection of animal hides from the sacrifice. NGOs, political parties, and madrasas annually compete to collect and auction the sacrificial skins. This paper examines how Alkhidmat Foundation–the social welfare branch of the Islamist party Jama'at‐e‐Islami–invests in a risky fundraising ritual that animates the value of sacrifice in their humanitarian work. While historically the auction of animal hides has been lucrative, over the last decade, the income has come under threat due to the rise of synthetic leathers on the global market, inflation, and climate change, which have left Pakistan's leather commodity in peril and, with it, the fate of a major source of income for the country's social services. Pakistan's skins collection offers insight into a fundraising practice that instantiates sacrifice writ large: of time, safety, and resources, and sometimes, of intimate relations. Sacrifice is the motivating value that underpins dedication to the annual hide collection and articulates Alkhidmat's humanitarianism through the human capability of sacrifice.
Bibliography:I wish to thank the many people who made fieldwork in Pakistan possible, including Syed Muaz Shah, Nur Sobers‐Khan, Bilal Sami, and so many others. Thanks to Junaid Quadri for Urdu translations. I am grateful to fellow contributors to this special issue who participated in our paper workshop, as well as to the two anonymous reviewers for their critical feedback. I had the opportunity to share earlier versions of this article with the American Academy of Religion’s Ritual Studies unit, as well as the Sawyer Seminar on Comparative Humanitarianisms organized by Cabeiri Robinson and Arzoo Osanloo at the Simpson Center for the Humanities of the University of Washington. I am grateful for the insights these discussions brought forward. Fieldwork in Karachi and Lahore Pakistan was supported by the University of Notre Dame’s Project Launch Grant through the Global Religion Research Initiative.
ISSN:0027-4909
1478-1913
DOI:10.1111/muwo.12419