The main purpose of this dissertation is to provide critical explanation and interpretation about arbain walk as globally celebrated Shi`i Muslim annual religious pilgrimage event, in which arbain walk has crucial opportunity to become the point of condensation for global Husaini. Global Husaini means primarily as participant of arbain walk whose engage with Imam Husain`s massage of martyrdom without being adherent of one or other forms of Shi`ism. The importance of global Husaini lies in the fact that their presence in arbain walk is culmination of centuries scattered narrative and intersubjective existence of non-Shi`is in communal pocket of Shi`i adherents. Arbain walk precisely arranges this scattered presence into a coherence self and intersubjective identity that we called global Husaini. These non-Shi`is of men and women are enabled to visit Karbala by several preconditions that are global in its nature. Coming from every corner of planet earth, these global Husaini express and articulate interreligious aspect of arbain walk that left unexplored by previous academic research. By using insights from paradigm debates in pilgrimage studies concerning the decisive relation between pilgrimage and identity construction, this study interprets arbain walk as not only event of global Shi`i ziyarah practices but as an event of global Husaini as embodiment of the continuous effort of Shi`i Muslim communities for staging their critical nostalgia in order to exercise the never ending search of the better understandings of themselves, by ways of reversed centripetal movement in order to meet and greet the others from different faith and religion in sharing shrine practices framed in cosmopolitan context. The pivotal relation of interreligious sharing shrine pilgrimage activity with continuous process of glocalization makes global Husaini as category of identity feasible for further interpretation. By focusing on arbain walk phenomena since 2003 post-Saddam Husain`s Iraq until 2019, the study`s purpose is to provide critical explanation and interpretation of arbain walk that result in new theory based on 1) crucial relation between arbain walk as an arena for global Husaini formation; 2) material & socio-political and ideo-theological preconditions (and how they interact) that enabing and also manifested in arbain walk as growing arena for global Husaini 3) the nature of arbain walk as field of interreligious ziyarah in which Imam Husain`s figural significance embraced by multiple subjectivities as encompassing canopy, as embodied in global Husaini self & communal identification. The method that guided and reflected in this research derived from interpretative approach based on qualitative method of data gathering and analysis of data. The peak and core of arbain walk that takes place on 17 - 20 Safar (2nd Islamic lunar month) annually by growing numbers of pilgrims at surrounding Imam Husain`s shrine. This large, dense, fluid, and quick phenomenon need to be observed by using intersubjectivity analysis especially its theoretical notions of dialogical-frontier tradition, all of which framed by event studies perspectives. The data collected from hybrid ethnography is analyzed in systematic ways for constructing how arbain walk becomes possible, both materially and ideo-theologically, thus become the mayor venue for embodiment and reservoir of global Husaini identity that mainly featured fluid intersubjectivity. I am enabled to reach this goal by using Peter Pels`s argument on intersubjectivity and also using Hubert Hermans`s dialogical self-analyses to establish how particular identity being penetrated and at the same time being penetrating other identities due to ongoing radical process of glocalization. The data is generated to produce satisfactory argument about the relation of arbain walk as interreligious ritual and global Husaini as identity category by using paradigmatic lenses in pilgrimage studies, namely pilgrimage site/practice as form of liminality, discourse contestation, and laterality, lenses that beneficial to approach the dialectical nature of pilgrimage preconditions and identity formation. Global Husaini self-identification which emerges in arbain walk is the result of effective dialectics between objective shrinescape of Imam Husain`s shrine and communal practices of hospitality in route from Najaf to Karbala with external dynamics such as the emergence and defeat of Daesh. This purposeful spatial practice and dialectic take specific geographical site as embodiment and expression of preconditions that causing, but also echoed, in these dialectics. Preconditions such as material, socio political and ideo-theological ones that coalesce in providing web of knowledge, hope, fear, intentions, actors, institutions, symbols, narratives, and materiality all of which revolving around Imam Husain`s barakah, attracting different, multiple, cross and inter subjectivities to come for ziyarah in Karbala annually.
Key Words: Arbain Walk, Husaini Global, Shrinescape.