religionГосударство, религия, церковь в России и за рубежомState, Religion and Church in Russia and Worldwide2073-72032073-7211РАНХиГС10.22394/2073-7203-2021-41-3-4-343-389religion-94Research ArticleАНТРОПОЛОГИЯ ИСЛАМА: ТЕОРИИ, КОНЦЕПЦИИ, ПОДХОДЫANTHROPOLOGY OF ISLAM: THEORY, CONCEPTS, APPROACHESОткрывая заново мусульманскую «повседневность». Заметки об антропологическом расколеRediscovering the “Everyday” Muslim. Notes on an Anthropological DivideФадильН.FadilN.

Надя Фадиль — профессор

Nadia Fadil — Professor

Nadia.Fadil@soc.kuleuven.beФернандоМ.FernandoM.

Майанти Фернандо — доцент

Санта-Крус

Mayanthi Fernando — Associate Professor

Santa Cruz

mfernan3@ucsc.eduЛёвенский католический университетНидерландыKU LeuvenNetherlandsКалифорнийский университетСоединённые Штаты АмерикиUniversity of CaliforniaUnited States202310022025413-4343389Copyright © Фадиль Н., Фернандо М., 20252025Фадиль Н., Фернандо М.Fadil N., Fernando M.This work is licensed under a Creative Commons Attribution 4.0 License.https://religion.ranepa.ru/jour/article/view/94

В данной статье представлен критический анализ недавних призывов антропологов сосредоточиться на так называемом «повседневном исламе». Авторы рассматривают эту новую тенденцию, имея в виду два противоречия, характерные для антропологии: во-первых, это ее двойная приверженность одновременно и гетерогенности и единству человеческих обществ и, во-вторых, ее двойное требование исследовать и доминирующие социальные структуры, и сопротивление им со стороны индивидов. Авторы утверждают, что концепция повседневного ислама подчеркивает одну из сторон этих парадигмальных дискуссий, выделяя универсальность человека и акцентируя внимание на противостоянии нормам. Далее рассматривается различие, проводимое в литературе между «обычными мусульманами» и мусульманами-салафитами. Авторы предполагают, что акцент на повседневном исламе ставит под сомнение онтологическую реальность тех, кого относят к мусульманам-салафитам, и обесценивает этнографическое исследование ультраортодоксального ислама. Хотя на первый взгляд исследования повседневного ислама пытаются расширить поле антропологии ислама, на самом деле они ограничивают это поле, сужая подлинный объект антропологического исследования.

This article critically examines recent calls by anthropologists to focus on what they call “everyday Islam”. We locate this new literature within two tensions central to anthropology: first, its dual commitment to humanity’s heterogeneity and commonality, and second, its dual imperative to account for dominant social structures and individual resistance. We argue that the concept of everyday Islam emphasizes one side of these paradigmatic debates, highlighting the universality of humans and emphasizing opposition to norms. We then take up the distinction this literature makes between everyday Muslims and Salafi Muslims. We suggest that a reinvestment in everyday Islam ends up discounting the validity, reality, and ontology of those framed as Salafi Muslims and invalidates ethnographic inquiry into ultraorthodox Muslim life. Even as scholarship on everyday Islam attempts to expand the anthropology of Islam, then, it restricts the field instead by demarcating anthropology’s proper object of study in a very narrow way.

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