The golden cage: heritage, (ethnic) Muslimness, and the place of Islam in post-Soviet Tatarstan

IF 1.3 0 RELIGION

Religion State & Society Pub Date : 2021-10-20 DOI:10.1080/09637494.2021.1994846

M. Benussi

引用次数: 2

Abstract

ABSTRACT Through the Weber-inspired metaphor of the ‘golden cage’, this contribution discusses the dual process by which both Islamic heritage and secularity are produced in Russia’s Muslim-majority Tatarstan Republic: on the one hand (‘gold’), Islam is given visibility/legitimacy as an element of Russia’s civilisational makeup; on the other (‘cage’), the region’s Islamic past is shaped by the state while ‘excessive’ manifestations of piety are marginalised. The contribution focuses on actors and dynamics at two heritage sites in post-Soviet Tatarstan – Kazan’s kremlin and Qol Şärif mosque, and Şaxri Bolğar. The ‘golden caging’ of Islam, encapsulated in these two intensely cherished heritage projects, resonates with a significant number of Tatars who, owing in part to the republic’s history of governmentalisation and populist mobilisation, embrace (or accept) a ‘secular’ model of ethnic, moral, and civic personhood.

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金笼子:遗产，(少数民族)穆斯林，以及伊斯兰教在后苏联鞑靼斯坦的地位

通过网络中“金笼子”的隐喻，本文讨论了伊斯兰遗产和世俗性在俄罗斯穆斯林占多数的鞑靼斯坦共和国产生的双重过程:一方面(“黄金”)，伊斯兰教作为俄罗斯文明构成的一个元素被赋予了可见性/合法性;另一方面(“笼子”)，该地区的伊斯兰历史由国家塑造，而“过度”的虔诚表现被边缘化。这篇文章的重点是后苏联鞑靼斯坦的两个遗产地——喀山克里姆林宫和Qol Şärif清真寺和Şaxri Bolğar的行动者和动态。伊斯兰教的“金笼”，在这两个备受珍视的遗产项目中得到了体现，与大量鞑靼人产生了共鸣，部分原因是由于共和国的政府化和民粹主义动员的历史，他们拥抱(或接受)了一种“世俗”的种族、道德和公民人格模式。

本文章由计算机程序翻译，如有差异，请以英文原文为准。

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来源期刊

Religion State & Society RELIGION-

CiteScore

1.90

自引率

10.00%

发文量

期刊介绍： Religion, State & Society has a long-established reputation as the leading English-language academic publication focusing on communist and formerly communist countries throughout the world, and the legacy of the encounter between religion and communism. To augment this brief Religion, State & Society has now expanded its coverage to include religious developments in countries which have not experienced communist rule, and to treat wider themes in a more systematic way. The journal encourages a comparative approach where appropriate, with the aim of revealing similarities and differences in the historical and current experience of countries, regions and religions, in stability or in transition.