在跨国空间中构建宗教

A. Bouzas
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摘要

本章考察宗教在跨国空间中的作用,这一空间主要由巴基斯坦东北部的巴尔蒂斯坦地区和科威特之间的移民和发展行动者塑造。从巴尔蒂斯坦到海湾,特别是到科威特的移民,与克什米尔争端的存在所决定的特定社会经济背景密切相关,但也与属于伊斯兰教十二个什叶派信仰的共同宗教密切相关。科威特在巴基斯坦东北部提供的发展援助是根据社会经济条件和伊斯兰教分享和分配财富的宗教义务制定的,尽管这项慈善活动并不要求受援者遵循同样的信仰。通过探讨移民、雇员和经济援助者等参与这一跨国空间的行动者对宗教的理解,本章讨论了在这一跨国空间的背景下,宗教与政治(作为公共领域的领域)之间的相互关系。虽然注意到宗教有助于在现有主权边界之外构建特定的集体,因此具有一种秩序特征,相当于一种政治层面,但在跨国空间中对宗教的理解不能脱离现有的权力等级制度,宗教是铭写在其中的。没有区别。他们中的一些人比其他人更开放。伊朗是一个发达国家。在巴尔蒂斯坦,一些毛拉受过很好的教育,比如谢赫·莫辛、谢赫·贾夫-法里(现任斯卡尔都大清真寺的伊玛目,斯卡尔都是巴尔蒂斯坦的首都和主要城市);他们在伊朗和伊拉克留学多年,见识了世界。他们思想开放,支持女性教育。其他毛拉没有受过教育,他们不了解这个世界。这些毛拉,我称他们为小毛拉,他们学习了几年,但没有完成学业。他们只是戴着头巾,但脑袋里什么也没有。他们不断地对人们说,‘不要做这个’,‘不要做那个’。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Framing Religion in a Transnational Space
: This chapter examines the role of religion in a transnational space, shaped mainly by migrant and development actors between the region of Baltistan, in north-eastern Pakistan, and Kuwait. Migration from Baltistan to the Gulf, and to Kuwait in particular, is strongly connected to a specific socio-economic context determined by the existence of the Kashmir dispute, but also to a shared religious belonging to the Twelver Shia faith of Islam. Development aid from Kuwait in north-eastern Pakistan is framed in socio-economic terms and in terms of the religious duty in Islam to share and distribute wealth, although this charity activity does not require that the recipients follow the same faith. By addressing the understanding of the religious among actors involved in this transnational space, such as migrants, employees, and donors of economic aid, the chapter discusses the interrelations between the religious and the political (as the realm of the public sphere) in the context of this transnational space. While noting that religion helps to structure specific collectives beyond existing sovereign borders and therefore has an ordering character that amounts to a political dimension, the understanding of the religious in transnational spaces cannot be divorced from existing power hierarchies in which religion is inscribed. There are no differences. Some of them are more open than others. Iran is a developed state (…). In Baltistan some mullahs are very educated such as Sheikh Mohsin, Sheikh Jaf-fari [present imam of the Skardu great mosque, the capital and main city in Baltistan]; they have studied many years abroad in Iran and Iraq and they have seen the world. They are open-minded and they support female education. Other mullahs have no education and they do not know the world. These mullahs, I call them chhote mullah [small mul-lahs], studied a few years but they did not finish their studies. They just wear turbans but there is nothing in their heads. They are constantly saying to people, ‘do not do this’, ‘do not do that’.
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