Переосмысливая антропологию ислама: как соотнести большие схемы и повседневность
https://doi.org/10.22394/2073-7203-2023-41-3-4-304-342
Аннотация
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.
Список литературы
1. Abu-Lughod, L. (1996 [1986]) Veiled Sentiments: Honour and Poetry in a Bedouin Society. Cairo: American University in Cairo Press.
2. Abu-Zahra, N. (1997) The Pure and Powerful: Studies in Contemporary Muslim Society. Berkshire: Ithaca Press.
3. Anidjar, G. (2009) “The Idea of an Anthropology of Christianity”, Interventions 11(3): 367–393.
4. Anjum, O. (2007) “Islam as a Discursive Tradition: Talal Asad and His Interlocutors”, Comparative Studies of South Asia, Africa and the Middle East 27(3): 656–672.
5. Asad, T. (1986) The Idea of an Anthropology of Islam. Occasional Papers Series, Washington, DC: Center for Contemporary Arab Studies, Georgetown University.
6. Asad, T. (1993) Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam. Baltimore: Johns Hopkins University Press.
7. Asad, T. (2003) Formations of the Secular: Christianity, Islam, Modernity. Stanford, CA.: Stanford University Press.
8. Asad, T. (2006) On Suicide Bombing. New York: Columbia University Press.
9. Asad, T. (2009) “Free Speech, Blasphemy, and Secular Criticism”, in T. Asad, W. Brown, J. Butler, S. Mahmood (eds) Is Critique Secular? Blasphemy, Injury, and Free Speech (Townsend Papers in Humanities; 2), pp. 20–63 [http://escholarship.org/uc/item/84q9c6ft, accessed on 25.09.2023].
10. Avonius, L. (2008) Ambiguities and Public Debates: Ahmadiyah, Pornography, and State Control in Indonesia. Paper presented at the workshop “Moral communities and ambiguities” 9–10 October 2008. Helsinki Collegium for Advanced Studies.
11. Bangstad, S. (2009) “Contesting secularism/s: Secularism and Islam in the Work of Talal Asad”, Anthropological Theory 9(2): 188–208.
12. Bangstad, S. (2009) Sekularismens Ansikter. Oslo: Universitetsforlaget.
13. Biehl, J., Byron, G., Kleinman, A. (eds) (2007) Subjectivity: Ethnographic Investigations. Berkeley etc.: University of California Press.
14. Deeb, L. (2006) An Enchanted Modern. Gender and Public Piety in Shi‘i Lebanon. Princeton: Princeton University Press.
15. Deeb, L. (2009) “Piety Politics and the Role of a Transnational Feminist Analysis”, Journal of the Royal Anthropological Institute 15(S1): S112–S126.
16. Eickelman, D. (1992) “Mass Higher Education and the Religious Imagination in Contemporary Arab Societies”, American Ethnologist 9(4): 643–655.
17. El-Zein, A. H. (1977) “Beyond Ideology and Theology: The Search for the Anthropology of Islam”, Annual Review of Anthropology 6: 227–254.
18. Ervast, P. (1928 [1903]) Nykyinen Asema. 2nd ed., Helsinki: Mystica.
19. Ewing, C. (1990) “The Illusion of Wholeness: Culture, Self, and the Experience of Inconsistency”, Ethos 18: 251–278.
20. Fadil, N. (2009) “Managing Affects and Sensibilities: The Case of Not-Handshaking and Not-Fasting”, Social Anthropology 17(4): 439–454.
21. Geertz, C. (1968) Islam Observed. New Haven: Yale University Press.
22. Gellner, E. (1981) Muslim Society. Cambridge etc.: Cambridge University Press.
23. Gilsenan, M. (2000 [1982]) Recognizing Islam: Religion and Society in the Modern Middle East. Revised ed., London: Tauris.
24. Graw, K. (2012) “Divination and Islam: Existential Perspectives in the Study of Ritual and Religious Praxis in Senegal and Gambia”, in S. Schielke, L. Debevec (eds) Everyday Religion, pp. 7–32. New York: Berghahn.
25. Henkel, H. (2005) “Between Belief and Unbelief Lies the Performance of Salat: Meaning and Efficacy of a Muslim Ritual”, Journal of the Royal Anthropological Institute 11: 487–507.
26. Hirschkind, Ch. (2006) The Ethical Soundscape: Cassette Sermons and Islamic Counter publics. New York: Columbia University Press.
27. Ismail, S. (2003) Rethinking Islamist Politics: Culture, the State and Islamism. London: Tauris.
28. Jackson, M. (2005) Existential Anthropology: Events, Exigencies and Effects. Oxford: Berghahn Books.
29. Jackson, M. (ed.) (1996) Things as They Are: New Directions in Phenomenological Anthropology. Bloomington: Indiana University Press.
30. Jokinen, W. (1906) Uskonto Yksitysasiaksi! Kaksi esitelmää eri lähteitä käyttäen. Tampere: Tampereen työväen sanomalehti-osakeyhtiö.
31. Klemm, V. (2000) “Different Notions of Commitment (iltizam) and Committed Literature (al-adab al-multazim) in the Literary Circles of the Mashriq”, Middle Eastern Literatures 3(1): 51–62.
32. Kreil, A. (2011) “La St Valentin au pays d’al-Azhar: éléments d’ethnographie de l’amour et du sentiment amoureux au Caire”, in Sacrés familles! Changements religieux, changements familiaux, pp. 71–83.
33. Lakatos, I., Musgrave, A. (eds) (1970) Criticism and the Growth of Knowledge: Proceedings of the International Colloquium in the Philosophy of Science. Cambridge: Cambridge University Press.
34. Lambek, M. (2000) “The Anthropology of Religion and the Quarrel between Poetry and Philosophy”, Current Anthropology 41: 309–302.
35. Luhrmann, T.M. (2006) “Subjectivity”, Anthropological Theory 6: 345–361.
36. Lutfi, W. (2009 [2005]) Zâhirat aldu’ât algudud, 2nd ed., Cairo: Dâr al-‘Ayn li-n-nashr.
37. Mahmood, S. (2005) Politics of Piety: the Islamic Revival and the Feminist Subject. Princeton: Princeton University Press.
38. Mahmood, S. (2009) “Religious Reason and Secular Affect: An Incommensurable Divide?”, in T. Asad, W. Brown, J. Butler, S. Mahmood (eds) Is Critique Secular? Blasphemy, Injury, and Free Speech (Townsend Papers in Humanities; 2), pp. 64–100 [http://escholarship.org/uc/item/84q9c6ft, accessed on 25.09.2023].
39. Marranci, G. (2008) The Anthropology of Islam. Oxford and New York: Berg.
40. Marsden, M. (2005) Living Islam: Muslim Religious Experience in Pakistan’s NorthWest Frontier. Cambridge: Cambridge University Press.
41. Masquelier, A. (2009) Women and Islamic Revival in a West African Town. Bloomington: Indiana University Press.
42. Meijl, T. van. (2006) “Multiple Identifications and the Dialogical Self: Urban Maori Youngsters and the Cultural Renaissance”, Journal of the Royal Anthropological Institute 12: 917–933.
43. Moors, A. (2009) “’Islamic Fashion’ in Europe: Religious Conviction, Authentic Style, and Creative Consumption”, Encounters 1(1): 175–99.
44. Nieuwkerk, K. van. (2008) “‘Repentant’ Artists in Egypt: Debating Gender, Performing Arts and Religion”, Contemporary Islam 2: 191–210.
45. Orsi, R.A. (2005) Between Heaven and Earth: The Religious Worlds People Make and the Scholars Who Study Them. Princeton: Princeton University Press.
46. Osella, F., Soares. B. (2009) “Islam, Politics, Anthropology”, Journal of the Royal Anthropological Institute 15 (S1): S1–S23.
47. Pandolfo, S. (2007) “‘The Burning’: Finitude and the Politico-Theological Imagination of Illegal Migration”, Anthropological Theory 7(3): 329–363.
48. Salvatore, A. (2007) The Public Sphere: Liberal Modernity, Catholicism, Islam. New York etc.: Palgrave MacMillan.
49. Schielke, S. (2007) “Hegemonic Encounters: Criticism of Saints-Day Festivals and the Formation of Modern Islam in Late 19th and Early 20th-Century Egypt”, Die Welt des Islams 47(3–4): 319–355.
50. Schielke, S. (2009) “Ambivalent Commitments: Troubles of Morality, Religiosity and Aspiration Among Young Egyptians”, Journal of Religion in Africa 39(2): 158–185.
51. Schielke, S., Debevec, L. (eds) (2012) Ordinary Lives and Grand Schemes. An Anthropology of Everyday Religion. New York: Berghahn.
52. Schulz, D. (2006) “Promises of (Im)mediate Salvation: Islam, Broadcast Media, and the Remaking of Religious Experience in Mali”, American Ethnologist 33(2): 210–229.
53. Scott, D., Hirschkind, Ch. (eds) (2006) Powers of the Secular Modern. Talal Asad and His Interlocutors. Stanford: Stanford University Press.
54. Simon, G. (2009) “The Soul Freed of Cares? Islamic Prayer, Subjectivity, and the Contradictions of Moral Selfhood in Minangkabau, Indonesia”, American Ethnologist 36(2): 258–275.
55. Soikkanen, H. (1961) Sosialismin tulo Suomeen: Ensimmäisiin yksikamarisen eduskunnan vaaleihin asti. PhD thesis, University of Turku.
56. Starrett, G. (2010) “The Varieties of Secular Experience”, Comparative Studies in Society and History 52(3): 626–651.
57. Starrett, Gregory. 1998. Putting Islam to Work: Education, Politics, and Religious Transformation in Egypt. University of California Press.
58. Steinbeck, J. (1961 [1936]) In Dubious Battle. New York: Bantam Books.
59. Van der Veer, P. (2008) “Embodiment, Materiality, and Power. A Review Essay”, Comparative Studies in Society and History 50: 809–818.
60. Varisco, D.M. (2005) Islam Obscured: The Rhetoric of Anthropological Representation. New York: Palgrave Macmillan.
61. Verkaaik, O. (2010) “The Cachet Dilemma: Ritual and Agency in New Dutch Nationalism”, American Ethnologist 37(1): 69–82.
62. Wilce, J.M. Jr. (ed.) (1998) Communicating Multiple Identities in Muslim Communities, Special issue of Ethos 26(2).
Рецензия
Для цитирования:
Шильке С. Переосмысливая антропологию ислама: как соотнести большие схемы и повседневность. Государство, религия, церковь в России и за рубежом. 2023;41(3-4):304-342. https://doi.org/10.22394/2073-7203-2023-41-3-4-304-342
For citation:
Schielke S. Second Thoughts about the Anthropology of Islam, or How to Make Sense of Grand Schemes in Everyday Life. State, Religion and Church in Russia and Worldwide. 2023;41(3-4):304-342. (In Russ.) https://doi.org/10.22394/2073-7203-2023-41-3-4-304-342
Просмотров:
93
Послать статью по эл. почте 