Protected and Controlled. Islam and ‘Desecularisation from Above’ in Russia

Aitamurto, Kaarina

doi:10.4324/9781315098364-10

Cited by 3 publications

(3 citation statements)

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“…These studies focus on the transnational connections of community members in both receiving and sending countries using network analysis or space theories to frame their research (Vertovec and Peach 1997;Levitt 2001;Schiller and Caglar 2010 (Frank 1998;Knysh 2002Knysh , 2010Bukharaev 2004;Kefeli 2015) Crews (2003,2006) produced a particularly interesting study of the interface between Islam and Christianity, including the relationship between the Russian government and Muslim religious leaders. Other works focus on security issues such as Islamic extremism and political Islam in Russia (Jonson and Esenov 1999;Shlapentokh 2008;Dannreuther and March 2010;Laruelle 2010;Markedonov 2013;Hunter 2016 ) and on the regulation of Islam and Islamic movements in Russia (Bukharaev 1996;Yemelianova 2002Yemelianova , 2003Yemelianova , 2009Pilkington and Yemelianova 2003;Aitamurto 2016). Yemelianova (2003Yemelianova ( , 2009Yemelianova ( , 2013 and Knysh (2010Knysh ( , 2012 provide a detailed and insightful study of Islam in Central Asia and Russia.…”

Section: Muslim Migrant Communities In Non-muslim Countries: An Academentioning

confidence: 99%

Muslim Orders in Russia: Trade Networks andHijamaHealing

Turaeva

2020

Nationalities Papers

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Abstract This article sheds light on the informal institutional settings that guide the social and economic lives of Muslim migrants in Moscow. Mosques and medresses (Muslim theological schools) serve as central locations from which these institutions emanate, evolve, and transform. Case studies of trade networks and Hijama (wet cupping) healing practices demonstrate the inner workings of such institutions. The article draws on the theoretical traditions of informal institutions and new institutionalists focusing on anthropological works on agency and institutions. These analytical frameworks and concepts help explain the mechanisms and processes involved in the institutionalization of Muslim lives in Moscow. I argue that individual agency and charismatic leadership of individual members of the community play formative roles in institutionalizing daily practices and constituting normative orders of Muslims in Moscow. The article is based on fieldwork conducted in Moscow and Perm during 2016, 2017, and 2019.

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Section: Muslim Migrant Communities In Non-muslim Countries: An Academentioning

confidence: 99%

Muslim Orders in Russia: Trade Networks andHijamaHealing

Turaeva

2020

Nationalities Papers

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“…The majority of media sites in Russia are either directly or indirectly controlled by the state. The mainstream media often juxtaposes the Russian tradition of a peaceful coexistence of religions with exaggerated portrayals of the disrespect for Islam in Western Europe (Aitamurto 2016). Dudoignon (2015, 552) notes that when Islamophobia is addressed in Russia, the media usually focuses on it as a phenomenon occurring more in a Western context.…”

Section: The Intensified Control Of Muslims In Russia As Part Of a Glmentioning

confidence: 99%

Patriotic loyalty and interest representation among the Russian Islamic elite

Aitamurto

2020

Religion

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“…Academic research focused on the political dimension of Islam in Russia is certainly expanding (e.g. see Aitamurto, 2016; Graney, 2006; Shterin, 2016), but it is not the only one. Traditional Islamic studies continue to look at the impact of current social changes on Islamic doctrine itself (e.g.…”

Section: Introductionmentioning

confidence: 99%

The religious field in a Russian Muslim village: A Bourdieusian perspective on Islam

Yusupova

2020

Ethnicities

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The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.Abstract. Research on Islam in Russia has been growing in recent years. Despite the variety of perspectives adopted by scholars in the field, attention has focused mostly on responses to emerging globalized trends of Islamic orthodoxy in traditionally Muslim areas which had historically cultivated their own understandings of Islamic religious tradition strongly intertwined with local life. Most scholars of Russian Islam argue that the split among Russian Muslims between the followers of (global) 'orthodoxy' and (local) 'traditions' lies along generational lines. However, the sociological micro dynamic of this process is still under-researched. This paper presents the results of an in-depth ethnographic study of a Muslim community in one of the Tatar villages of the multi-ethnic Volga region. It argues that the generational perspective is not sufficient to explain the split between 'orthodox' and 'traditional' Muslims. By employing Pierre Bourdieu's approach to social reality and the religious field, the paper examines how a conflict arises on the base of competing discourses on Islamic norms and practices, but goes far beyond it, and concerns social, economic and symbolic spheres of the villagers' lives. It shows that not only generational but also other social characteristics based on various forms of capital need to be taken into account to explain the split between orthodox-oriented Muslims and the followers of local Islam.

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Protected and Controlled. Islam and ‘Desecularisation from Above’ in Russia

Cited by 3 publications

References 0 publications

Muslim Orders in Russia: Trade Networks andHijamaHealing

Muslim Orders in Russia: Trade Networks andHijamaHealing

Patriotic loyalty and interest representation among the Russian Islamic elite

The religious field in a Russian Muslim village: A Bourdieusian perspective on Islam

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