Maurice Bloch’s definition of formalization is demonstrated in Heiko Henkel’s case study “Between Belief and Unbelief Lies the Performance of Salāt: Meaning and Efficacy of a Muslim Ritual”. In this essay I will first venture through Bloch’s definition of formalization with specific reference to rituals, language, and dance. Secondly, I will apply that definition to Henkel’s essay on Muslim salāt to demonstrate how salāt maintains traditional authority with formalization using specific reference to the political climate of Turkey and the submissive nature of salāt. Bloch states that formalization is abundant in religion. To quote Bloch: "Working freely, the syntax of a particular language can articulate almost any argument. However, It
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Salāt is the practice of the “five-times-daily prayer” . There are a few obvious depictions of formalization in the practice of salāt that are immediately noticeable. If we recall that formalization is a restriction of expression (not just of language, but of other aspects as well), practicing salāt itself is an act of religious formalization, and therefore, an act of maintaining traditional authority. In practicing salāt, you are restricting the number of ways you may go about your day. Once you submit yourself to salāt, there are five times in your day in which you are obligated to pray: Morning prayer, Noon prayer, afternoon prayer, evening prayer, and night prayer. Within each of these cycles are multiple prayer-cycles which also must be followed. These prayers all have specific time slots that cannot be challenged, and are only in place because of traditional authority. Practicing salāt, then, is the propagation of that exact traditional authority and is what keeps it alive and well into this day and age. To take this example further, the formalization of the very prayers that the practitioners are performing is maintaining traditional authority. Henkel himself describes salāt as “A highly formalized prayer, consisting of a number of clearly defined components.” Examples of these components include the way in which you conduct the prayer (body movements, like formalization of dance) to the time that you conduct the prayer. For example, there is a remarkable homogeneity of the salāt format across Turkey, and even Muslim communities worldwide. Each of these restrictions placed upon the practitioner further limit the possible means of expression of devotion, and continually support traditional authority by continuing to repeat what was done in the past simply because it was done in the past. However, these restrictions do lead to the homogeneity of the practice of
Salāt is the practice of the “five-times-daily prayer” . There are a few obvious depictions of formalization in the practice of salāt that are immediately noticeable. If we recall that formalization is a restriction of expression (not just of language, but of other aspects as well), practicing salāt itself is an act of religious formalization, and therefore, an act of maintaining traditional authority. In practicing salāt, you are restricting the number of ways you may go about your day. Once you submit yourself to salāt, there are five times in your day in which you are obligated to pray: Morning prayer, Noon prayer, afternoon prayer, evening prayer, and night prayer. Within each of these cycles are multiple prayer-cycles which also must be followed. These prayers all have specific time slots that cannot be challenged, and are only in place because of traditional authority. Practicing salāt, then, is the propagation of that exact traditional authority and is what keeps it alive and well into this day and age. To take this example further, the formalization of the very prayers that the practitioners are performing is maintaining traditional authority. Henkel himself describes salāt as “A highly formalized prayer, consisting of a number of clearly defined components.” Examples of these components include the way in which you conduct the prayer (body movements, like formalization of dance) to the time that you conduct the prayer. For example, there is a remarkable homogeneity of the salāt format across Turkey, and even Muslim communities worldwide. Each of these restrictions placed upon the practitioner further limit the possible means of expression of devotion, and continually support traditional authority by continuing to repeat what was done in the past simply because it was done in the past. However, these restrictions do lead to the homogeneity of the practice of