religionГосударство, религия, церковь в России и за рубежомState, Religion and Church in Russia and Worldwide2073-72032073-7211РАНХиГС10.22394/2073-7203-2023-41-3-4-304-342religion-93Research ArticleАНТРОПОЛОГИЯ ИСЛАМА: ТЕОРИИ, КОНЦЕПЦИИ, ПОДХОДЫANTHROPOLOGY OF ISLAM: THEORY, CONCEPTS, APPROACHESПереосмысливая антропологию ислама: как соотнести большие схемы и повседневностьSecond Thoughts about the Anthropology of Islam, or How to Make Sense of Grand Schemes in Everyday LifeШилькеС.SchielkeS.

Самули Шильке — научный сотрудник

Берлин

Samuli Schielke — Research Fellow

Berlin

Samuli.Schielke@zmo.deЦентр современного ВостокаГерманияZentrum Moderner OrientGermany202310022025413-4304342Copyright © Шильке С., 20252025Шильке С.Schielke S.This work is licensed under a Creative Commons Attribution 4.0 License.https://religion.ranepa.ru/jour/article/view/93

Все больше антропологических исследований обращается к изучению ислама как дискурсивной традиции, которая описывает попытки мусульман жить благочестивой и нравственной жизнью, аффекты и эмоции, которые они испытывают, и вызовы, которые они бросают либеральной светской идеологии. Хотя этот поворот и дал направление ряду новаторских исследований, он, как представляется, не позволяет ответить на некоторые ключевые вопросы, касающиеся повседневной религиозной и нравственной практики, в частности, противоречивости и жизни простых людей, которые никогда не укладываются в рамки одной традиции. Одним словом, в антропологии ислама слишком много ислама. Чтобы объяснить сложности повседневности и перфекционистские идеалы хорошей жизни, общества и себя, которые формулируют мусульмане, автор утверждает, что нам, возможно, придется меньше говорить о традициях, дискурсах и власти и больше — об экзистенциальных и прагматических чувствах, связанных с жизнью в сложном и часто тревожном мире. Расширив фокус нашего внимания на проблемы, практику и опыт повседневной жизни в ее различных проявлениях, мы в конечном счете сможем лучше понять значение в ней такой большой схемы, как ислам.

A growing body of anthropological research has turned to study Is‑ lam as a discursive tradition that informs the attempts of Muslims to live pious and moral lives, the affects and emotions they cultivate and the challenges they pose to a liberal secular ideology. While this turn has provided direction for a number of innovative studies, it appears to stop short of some key questions regarding everyday religious and moral practice, notably the ambivalence, the inconsistencies and the openness of people’s lives that never fit in the anthropology of Islam. To find ways to account for both the ambivalence of people’s every‑ day lives and the often perfectionist ideals of good life, society and self they articulate, I argue that we may have to talk a little less about traditions, discourses and powers and a little more about the existential and pragmatic sensibilities of living a life in a complex and of‑ ten troubling world. By broadening our focus to include the concerns, practice and experience of everyday life in its various moments and directions, we may eventually also be better able to make sense of the significance of a grand scheme like Islam as such.

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The authors declare that there are no conflicts of interest present.