德鲁兹教派的轮回、教派统一和身份认同

Ethnology Pub Date : 2006-03-22 DOI:10.2307/4617568
A. Bennett
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引用次数: 23

摘要

在伊斯兰教中,轮回的信仰是不典型的,尽管在一些小教派中也有例外。本文分析了转世在德鲁兹人(一个主要居住在中东黎凡特地区的伊斯兰教派)中维持团结和认同感方面所起的作用。它还描述了根据德鲁兹教义和轮回故事所证明的轮回的必要条件。转世对于德鲁兹人来说具有重要的社会意义,涉及到家庭和村庄的关系,以及整个德鲁兹社区。然而,在社区中,对轮回的信仰存在一些阻力。这种抵制部分是由于叙利亚政治背景下的形象管理,也因为对转世的信仰是伊斯兰中东地区一个团体的耻辱。这也不利于德鲁兹向世界展示自己的现代形象。(伊斯兰教,德鲁兹认同,转世)**********对转世的信仰在伊斯兰教中是不典型的。然而,也有一些伊斯兰教派相信轮回,包括在黎巴嫩、叙利亚和土耳其人数最多的德鲁兹派和阿拉维派。这些少数群体在穆斯林中地位不高,某种程度上是因为他们相信轮回转世,通常被他们的主流逊尼派或什叶派同教者视为异端甚至异端。德鲁兹派和阿拉维派在描述转世过程的几个细节上有所不同,但本文只关注德鲁兹派。德鲁兹人相信所有人在任何时间和地点都有轮回,有些人记得前世,但大多数人不记得。然而,德鲁兹人对轮回并没有统一的看法。有许多人对这一现象持怀疑态度,并彻底否定了它。与此同时,还有许多人传播故事,并对这种现象保持好奇和开放。在光谱的两端,由于对外部感知的敏感,与谈论转世有关的是一种警惕。一个复杂的因素是,德鲁兹教派对其宗教教义的大多数方面都是神秘莫测的。因此,很难确定轮回是如何符合德鲁兹教义的。然而,本文不太关注作为宗教教义和实践的德鲁兹转世,而更多地关注作为一种社会现象,它增强了教派的团结和认同,尽管事实上德鲁兹并没有统一地接受转世。这里关注的类型是轮回故事,这些故事可能源于宗教教义,但在日常非正式谈话中存在和扩散。这项研究的实地工作在叙利亚南部的两个地方进行,即耶雷马纳和苏韦达。耶雷米纳是大马士革南部人口稠密的城市社区,有大量德鲁兹人;苏威达是大马士革以南大约100公里处的一个农村省会城市,这个省的村庄几乎都是德鲁兹人。研究包括参与观察、与举报人生活和访谈。转世一开始并不是研究的主要焦点,但这个话题经常出现,而且很明显,转世与德鲁兹人的身份观念有关。转世故事被录在录音带上。转世与教派团结和身份之间的关系通过三个故事的例子来说明——阿布·卡西姆、阿雷亚尔和赛义德(1)的故事——这些故事是在叙利亚大马士革和苏威达的田野调查中收集到的。(2)第一个故事是关于阿布·卡西姆的,他的哥哥马尔万在阿布·卡西姆还是个孩子的时候死于一次打风事故。几年后,一个名叫沙菲克的青少年找到阿布·卡西姆的家人,声称自己是马尔万转世。第二个故事是关于阿迈勒的,她是一个住在大马士革的女人,18岁时,她的母亲在家中触电身亡。大约五年后,一个名叫拉米斯的女孩住在一个遥远的村庄,被认为可能是阿迈勒的转世母亲。…
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Reincarnation , sect unity, and identity among the druze
A belief in reincarnation is atypical within Islam, although exceptions exist with a few small sects. This essay analyzes the role that reincarnation plays in maintaining a sense of unity and identity among the Druze, an Islamic sect residing primarily in the Levantine Middle East. It also describes the necessary conditions for reincarnation according to Druze doctrine and as evidenced in reincarnation stories. Reincarnation is of great social significance for the Druze, regarding family and village relations, and the Druze community at large. There is, however, some resistance within the community to a belief in reincarnation. This resistance is due in part to image management in the political context of Syria, and also because a belief in reincarnation is a stigma for a group in the Islamic Middle East. It also works against Druze efforts to present itself to the world as modern. (Islam, Druze identity, reincarnation) ********** A belief in reincarnation is atypical for Islam. There are, however, some Islamic sects that believe in reincarnation, including the Druze and Alawi who are most numerous in Lebanon, Syria, and Turkey. These minority groups hold a tenuous position among Muslims, in some measure due to their belief in reincarnation, and are often considered by their mainstream Sunni or Shi'a co-religionists as heterodox or even heretical. Druze and Alawi differ in several particulars regarding how they describe the workings of reincarnation, but this essay focuses only on the Druze. The Druze believe that reincarnation occurs among all humans at all places and times, and that some remember previous lives but the majority do not. There is, however, no blanket agreement among Druze regarding reincarnation. There are many who are skeptics about the phenomenon and dismiss it outright. At the same time there are many others who circulate stories and maintain a curiosity and openness about the phenomenon. On both ends of the spectrum there is a guardedness associated with talk about reincarnation because of sensitivity to outside perceptions. A complicating factor is that the Druze sect is esoteric and secretive about most aspects of its religious tenets. As such it is difficult to ascertain much regarding how reincarnation fits into Druze doctrine. This essay, however, is less concerned with Druze reincarnation as religious doctrine and practice, and more as a social phenomenon that enhances sect unity and identity despite the fact that reincarnation is not uniformly accepted among Druze. The genre of concern here is reincarnation stories that may have roots in religious doctrine but exist and proliferate in everyday informal talk. Fieldwork for this research took place in two locales in southern Syria, Jeremana, and Suwayda. Jeremana is a densely populated urban neighborhood in southern Damascus with a large Druze population; Suwayda is a rural provincial capitol about one hundred kilometers south of Damascus and the villages in this province are almost exclusively Druze. Research consisted of participant observation, living among informants, and interviews. Reincarnation was not a major focus of research at first, but the topic arose frequently and it became clear that reincarnation was tied to notions of Druze identity. Reincarnation stories were recorded on audio tape. The relationship between reincarnation and sect unity and identity is illustrated with examples from three stories--those of Abu Qasim, Areal, and Saeed (1)--collected during fieldwork in Damascus and Suwayda, Syria. (2) The first story is of Abu Qasim, whose older brother Marwan died in a fanning accident when Abu Qasim was a boy. Several years later, an adolescent named Shafiq approached Abu Qasim's family claiming to be Marwan reincarnated. The second story is about Amal, a woman living in Damascus who, at the age of eighteen, lost her mother at home in an electrocution accident. Approximately five years later a girl named Lamis, who lived in a distant village, was thought to possibly be Amal's reincarnated mother. …
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