Název: Limity vědeckého studia islámu
Variantní název:
- The limits of Islamic academic studies
Zdrojový dokument: Sacra. 2018, roč. 16, č. 1, s. 7-26
Rozsah
7-26
-
ISSN1214-5351 (print)2336-4483 (online)
Trvalý odkaz (handle): https://hdl.handle.net/11222.digilib/138434
Type: Článek
Jazyk
Licence: Neurčená licence
Upozornění: Tyto citace jsou generovány automaticky. Nemusí být zcela správně podle citačních pravidel.
Abstrakt(y)
This article constitutes a concise, critical review of today‘s situation in Islamic studies with potential suggestions as to how to develop academic discourse on Islam and Muslims in the further research. Beginning with a critique of the usage of the term religion and its misapplication to Islam, it argues whether it is more suitable to replace it with discourse tradition. Further, the article discusses the possibilities of finding an essence of Islam and adopts a critical stance. The same applies to the tendency of some anthropologists to dismiss the existence of Islam as a holisitic phenomenon. As the article's main point shows, Islam is most understandable by way of hermeneutics, in the prism of its own categories, in the terms of how it makes sense for its believers. On the other hand, Islamology or the scientific study of Islam and Muslims should never be reduced to simply re-articulating theological discourses but to explaining motivations and causes behind the actions of Muslims with the priority on the simplest possible explanation. As a scientific endeavour, it must remain within scientific methods and standards enabling comparisons, predictions, and formulating potentially verifiable hypotheses.
Reference
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[39] Masuzawa, T. (2005). The Invention of World Religions; Or, How European Universalism Was Preserved in the Language of Pluralism. Chicago: University of Chicago Press.
[40] McLoughlin, S. (2007). Islam(s) in Context: Orientalism and the Anthropology of Muslim Societies and Cultures. Journal of Beliefs and Values, 28(3), 273–296. | DOI 10.1080/13617670701712539
[41] Messick, B. (1988). Kissing Hands and Knees: Hegemony and Hierarchy in Shari'a Discourse. Law and Society Review, 22(4), 637–659. | DOI 10.2307/3053704
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[45] Said, E. (1978). Orientalism. New York: Random House.
[46] Salvatore, A. (2018). The Islamicate Adab Tradition vs. the Islamic Shari'a, from Pre-Colonial to Colonial. In Multiple Secularities – Beyond the West, Beyond Modernities. Leipzig: HCAS.
[47] Schewel, B. (2017). Seven Ways of Looking at Religion: The Major Narratives. New Haven: Yale University Press.
[48] Smith, W. C. (1962). The Historical Development in Islam of the Concept of Islam as an Historical Development. In B. Lewis & P. M. Holt (Eds.), Historians of the Middle East (pp. 484–502). London: Oxford University Press.
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[50] Thal, S. (2002). A Religion That Was Not a Religion: The Creation of Modern Shinto in Nineteenth-Century Japan. In D. R. Peterson & D. R. Walhof (Eds.), The Invention of Religion: Rethinking Belief in Politics and History (pp. 100–114). New Brunswick: Rutgers University Press.
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[2] Akkach, S. (2005). Cosmology and Architecture in Premodern Islam: An Architectural Reading of Mystical Ideas. Albany: State University of New York Press.
[3] Anjum, O. (2007). Islam as a Discursive Tradition: Talal Asad and His Interlocutors. Comparative Studies of South Asia, Africa and the Middle East, 27(3), 656–672. | DOI 10.1215/1089201x-2007-041
[4] Antoun, R. T. (1989). Muslim Preacher in the Modern World. Princeton: Princeton University Press.
[5] Asad, T. & Owen, R. (1980). The Critique of Orientalism: The Reply to Professor Dodd. British Society for Middle Eastern Studies. Bulletin, 7(1), 33–38. | DOI 10.1080/13530198008705281
[6] Asad, T. (1986). The Idea of an Anthropology of Islam. Washington, D.C.: Georgetown University Center for Contemporary Arab Studies.
[7] Asad, T. (1993). Genealogies of Religion. Discipline and Reason of Power in Christianity and Islam. Baltimore: Johns Hopkins University Press.
[8] Atran, S. (2002). In Gods We Trust: The Evolutionary Landscape of Religion. New York: Oxford University Press.
[9] al-Azmeh, A. (1993). Islams and Modernities. London: Verso.
[10] Balagangadhara, S. N. (1994). "The Heathen in His Blindness...": Asia, the West and the Dynamic of Religion. Leiden: Brill.
[11] erkey, J. (2010). Islam. In R. Irwin (Ed.), The New Cambridge History of Islam (Vol. 4, pp. 19–59). Cambridge: Cambridge University Press.
[12] Bowen, J. R. (1993a). Discursive Monotheisms. American Ethnologist, 20(1), 185–90. | DOI 10.1525/ae.1993.20.1.02a00100
[13] Bowen, J. R. (1993b). Muslims through Discourse: Religion and Ritual in Gayo Society. Princeton, NJ: Princeton University Press.
[14] Boyer, P. (2002). Religion Explained: The Human Instincts that Fashion Gods, Spirits and Ancestors. London: Vintage.
[15] Boyer, P. (2004). Out of Africa: Lessons from a By-Product of Evolution. In T. Light (Ed.), Religion as a Human Capacity: a Festschrift in Honor of E. Thomas Lawson and Brian C. Wilson (pp. 27–44). Leiden: Brill.
[16] Das, V. (1984). For a Folk-Theology and Theological Anthropology of Islam. Contributions to Indian Sociology, 18(2), 293–300. | DOI 10.1177/006996678401800208
[17] Eickelman, D. F. (1982). The Study of Islam in Local Contexts. Contributions to Asian Studies, 17, 1–18.
[18] Ernst, C. W. M. & Martin, R. C. (2012). Toward a Post-Orientalist Approach to Islamic Religious Studies. In C. W. M. Ernst & R. C. Martin (Eds.), Rethinking Islamic Studies: From Orientalism to Cosmopolitanism (pp. 1–19). Columbia: University of South Carolina Press.
[19] Faruqi, Z. (1984). Sir Hamilton Alexander Roskeen Gibb. In A. Hussain, R. Olson, & J. Qureshi (Eds.), Orientalism, Islam, and Islamists (pp. 177–189). Battleboro: Amana Books.
[20] Fernea, R. & Malarkey, J. (1975). Anthropology of the Middle East and North Africa: A Critical Assessment. Annual Review of Anthropology, 4, 183–206. | DOI 10.1146/annurev.an.04.100175.001151
[21] Fitzgerald, T. (1997). A Critique of 'Religion' as a Cross-Cultural Category. Method and Theory in the Study of Religion, 9(2), 91–110. | DOI 10.1163/157006897X00070
[22] Fitzgerald, T. (2000). The Ideology of Religious Studies. New York: Oxford University Press.
[23] Fitzgerald, T. (2007). Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. New York: Oxford University Press.
[24] Geertz, C. (2000). Interpretace kultur: Vybrané eseje. Praha: SLON.
[25] Gellner, E. (1994). Conditions of Liberty: Civil Society and Its Rivals. New York: Allen Lane.
[26] Goldziher, I. (1910/1981). Introduction of Islamic Theology and Law. Princeton: Princeton University Press.
[27] Hefner, R. (1987). The Political Economy of Islamic Conversion in Modern East Java. In W. R. Roff (Ed.), Islam and the Political Economy of Meaning (pp. 53–78). London: Croom Helm.
[28] Heywood, A. (2003). Political Ideologies: An Introduction. New York: Palgrave Macmillan.
[29] Hodgson, M. G. S. (1974). The Venture of Islam: Conscience and History in a World Civilization. Chicago: University of Chicago Press.
[30] Hussain, A., Olson, R., & Qureshi, J. (1984). Introduction. In A. Hussain, R. Olson, & J. Qureshi (Eds.) (1984), Orientalism, Islam, and Islamists (pp. 1–4). Battleboro: Amana Books.
[31] Ignatěnko, A. (2004). Endogennyj radikalizm v islamě. In T. A. Senyushkina & A. V. Baranov (Eds.) (2004), Islam i politika: Sbornik statěj (pp. 8–39). Moskva: Institut religii i politiki.
[32] Irwin, R. (2010). Introduction. In R. Irwin (Ed.), The New Cambridge History of Islam (Vol. 4, pp. 1–16). Cambridge: Cambridge University Press.
[33] Lakoff, G. (2006). Ženy, oheň a nebezpečné věci: Co kategorie vypovídají o naší mysli. Praha: Triáda.
[34] Launay, R. (1992). Beyond the Stream: Islam and Society in a West African Town. Berkeley: University of California Press.
[35] Lewis, B. (2002). What Went Wrong? Western Impact and Middle Eastern Response. Oxford: Oxford University Press.
[36] Lukens-Bull, R. A. (1999). Between Text and Practice: Considerations in the Anthropological Study of Islam. Marburg Journal of Religion, 4(2), 10–20.
[37] Manger, L. O. (1992). On the Study of Islam in Local Contexts. Forum for Development Studies, 1, 51–65. | DOI 10.1080/08039410.1992.9665905
[38] Marranci, G. (2008). The Anthropology of Islam. New York: Berg.
[39] Masuzawa, T. (2005). The Invention of World Religions; Or, How European Universalism Was Preserved in the Language of Pluralism. Chicago: University of Chicago Press.
[40] McLoughlin, S. (2007). Islam(s) in Context: Orientalism and the Anthropology of Muslim Societies and Cultures. Journal of Beliefs and Values, 28(3), 273–296. | DOI 10.1080/13617670701712539
[41] Messick, B. (1988). Kissing Hands and Knees: Hegemony and Hierarchy in Shari'a Discourse. Law and Society Review, 22(4), 637–659. | DOI 10.2307/3053704
[42] Robertson, R. (1970). The Sociological Interpretation of Religion. Oxford: Blackwell.
[43] Robinson, C. F. (2003). Reconstructing Early Islam: Truth and Consequences. In H. Berg (Ed.), Method and Theory in the Study of Islamic Origins (pp. 101–134). Leiden: Brill.
[44] Rydving, H. (2009). A Western Folk Category in Mind? In D. Thurfjell & P. Jackson (Eds.), Religion on the Borders: New Challenges in the Academic Study of Religion (pp. 111–148). Stockholm: Södertön university.
[45] Said, E. (1978). Orientalism. New York: Random House.
[46] Salvatore, A. (2018). The Islamicate Adab Tradition vs. the Islamic Shari'a, from Pre-Colonial to Colonial. In Multiple Secularities – Beyond the West, Beyond Modernities. Leipzig: HCAS.
[47] Schewel, B. (2017). Seven Ways of Looking at Religion: The Major Narratives. New Haven: Yale University Press.
[48] Smith, W. C. (1962). The Historical Development in Islam of the Concept of Islam as an Historical Development. In B. Lewis & P. M. Holt (Eds.), Historians of the Middle East (pp. 484–502). London: Oxford University Press.
[49] Smith, J. Z. (1998). Religion, Religions, Religious. In M. C. Taylor (Ed.), Critical Terms for Religious Studies (pp. 269–284). Chicago: The University of Chicago Press.
[50] Thal, S. (2002). A Religion That Was Not a Religion: The Creation of Modern Shinto in Nineteenth-Century Japan. In D. R. Peterson & D. R. Walhof (Eds.), The Invention of Religion: Rethinking Belief in Politics and History (pp. 100–114). New Brunswick: Rutgers University Press.
[51] Varisco, D. M. (2005). Islam Obscured: The Rhetoric of Anthropological Representation. New York: Palgrave Macmillan.
[52] Volpi, F. (2010). Political Islam Observed: Disciplinary Perspectives. New York: Columbia University Press.
[53] Waardenburg, J. (2002). Islam: Historical, Social and Political Perspectives. Berlin: Walter de Gruyter.
[54] Waardenburg, J. (2007). Muslims as Actors: Islamic Meanings and Muslim Interpretations in the Perspective of the Study of Religion. Berlin: Walter de Gruyter.
[55] Young, R. J. C. (2012). Postcolonial Remains. New Literary History, 43(1), 19–42.
[56] el-Zein, A. H. (1977). Beyond Ideology and Theology: the Search for the Anthropology of Islam. Annual Review of Anthropology, 6, 227–254. | DOI 10.1146/annurev.an.06.100177.001303