<p>During the middle ages, the practice of venerating pirs, or Islamic patron saints, was popular among craftsmen's associations in Middle Eastern and Central Asian cities. Pirs were believed to protect artisans, traders, and workers, and the pir of each trade organization embodied the organization's values and symbolized the unity of its members. However, by the beginning of the 20^<th> century, pir veneration was reported to have lost its initial fervor owing to political, social, and economic changes. The details of pir veneration practices in the contemporary world are largely unknown. This paper depicts how Muslim craftsmen in Uzbekistan have venerated pirs from the Soviet to the post-Soviet era, and analyzes their contemporary social functions and meanings. The study draws mainly from my fieldwork, conducted from 2002 to 2004, in the town of Rishton in the Ferghana Valley of Uzbekistan. In contemporary Rishton, pirs are well-known and respected by Muslims. Every profession has a designated pir, and people are expected to be aware of their pir's role in the shaping and transformation of their profession. Legends about the origins of professions have been passed on from masters to their apprentices. Some craftsmen continue to hold gatherings called anjuman to venerate their pirs. For example, iron, copper, and tin processors hold anjumans several times a year to facilitate the exchange of knowledge between craftsmen and to let them pray together to their pir. For many craftsmen, the word anjuman also refers to a gathering to celebrate the promotion of an apprentice to the level of a master. Though it costs much to hold an anjuman, as a new master must invite all the masters in the region, the former will not be recognized as truly independent if he does not hold it. Besides, many craftsmen believe that their work will not be blessed by their pirs if they do not host anjumans. Thus, new barbers invite all the masters to their anjumans and, in front of the guests, swear to work sincerely and uphold their pir's honor. For carpenters, the term anjuman also means an examination. Skilled masters ask young carpenters several questions, and the latter can only be recognized as independent and ready to obtain their pir's blessing after they pass the examination. Such examples indicate that pir veneration continues to facilitate craftsmen's solidarity, and the practice controls the quality and quantity of skilled masters by requiring them to hold anjumans, which involves considerable cost, and prepare for the test of skill and knowledge. However, in the post-Soviet era, the regulation through pir veneration has not been as effective for the thousands of potters in the town. The number of people engaged in pottery increased dramatically after the collapse of the Soviet Union. Only around 100 masters and their apprentices still deeply respect their pirs, as they inherited many aspects of pir veneration as well as traditional pottery skills in the national pottery factory during the Soviet era. In contrast, thousands of new potters occupy themselves with earning their livelihoods, and do not importantly regard prayers to their pirs and the accompanying rituals. Even among the 100 masters and their apprentices, the anjuman ritual has rarely been promoted since the late Soviet period. The reason for that is believed to be that since all ceramists used to work in the same national factory during the Soviet regime, masters could promptly identify apprentices who had matured sufficiently, rendering the examination and approval seeking ritual unnecessary. Nevertheless, the situation with regard to the potters does not imply that the pir veneration practice among potters is declining. Several young masters attest the incredible benefits of pir veneration, and believe that respect for a pir ensures one's success as a skillful master. A few enthusiastic</p><p>(View PDF for the rest of the abstract.)</p>