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

Abstract

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.

Character Education in the Pandemic Era: A Religious Ethical Learning Model through Islamic Education

“…Therefore, religion is significant in human daily life (Lewis & Cruise, 2006). This emphasizes that religion and morals cannot be separated (Albulescu, 2019), and these become an important part in the moral education process (Suleymanova, 2020;Yusupova, 2020).…”

Varieties of Misrecognition: Connecting Bourdieu and Fanon toward an Analysis of Racialized Islamic Fields

“…3 Very few scholars have applied Bourdieu’s work to the sociology of Islam (cf. Cherribi 2010; Qadir 2015; Rinaldo 2013; Winchester 2008; Yusupova 2020). Yet doing so brings to light the classification struggles ongoing in Muslim communities as well as the political situations and potentiality of subaltern Muslims as they contend with both the dominant Muslim classes and a state that has become increasingly hostile to their religious practices.…”

“… 3. Scholars of religion have explored and applied Bourdieu’s concepts, mainly habitus, embodied practice, capital, and fields to a variety of religious phenomena (see Bok 2020; Edgell 2012:251–53; Markofski 2015; McKinnon 2017; Verter 2003; Rey 2014; Winchester 2008; Wuthnow 2017; Yadgar 2003; Yusupova 2020). …”