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

Yusupova, Guzel

doi:10.1177/1468796820904208

Cited by 3 publications

(3 citation statements)

References 28 publications

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“…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).…”

Section: Theoretical Frameworkmentioning

confidence: 99%

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

Taja

Nurdin

Kosasih

et al. 2021

IJLTER

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The social distancing policy in the COVID-19 outbreak has influenced the non-holistic learning process, causing several moral problems. The learning process tends to promote the cognitive aspect, while the affective aspect tends to be neglected. This research aims at offering a learning model that promotes religious ethical values through religious education in junior high schools (SMP/Sekolah Menengah Pertama) in an effort to develop effective attitudes. The development of the model is carried out in five stages of research, namely analysis, design, development, implementation, and evaluation (ADDIE). This research involved two groups of participants consisting of 376 students and 45 Islamic Education (PAI/Pendidikan Agama Islam) teachers in junior high schools in West Java. The research results explore the PAI learning model that develops religious ethical values as learning objectives. The process of internalizing these values is developed through the processes of knowing, of doing, and of being. Religious ethical values that are developed in students are the crystallization of four prophetic characters, namely fathonah, siddiq, amanah, and tabligh. The test results of two junior high schools, both public schools and religious-based schools, concluded that the application of the religious ethical learning model was able to improve students' religious ethical character at a high level. This research contributes to the development of PAI learning designs in the pandemic era based on the development of prophetic characters. In addition, this research can be a guideline for teachers or academics in developing research related to student character within the framework of character education.

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Section: Theoretical Frameworkmentioning

confidence: 99%

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

Taja

Nurdin

Kosasih

et al. 2021

IJLTER

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“…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.…”

mentioning

confidence: 99%

“… 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). …”

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confidence: 99%

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

Parvez

2022

Sociological Theory

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This article explains variations in misrecognition of domination among the racialized subaltern. I draw on a comparative analysis of the fields of Islam in France and India, informed by the work of Bourdieu and Fanon. I first argue that Bourdieu’s concept of the religious field provides a crucial reframing of the Islamic field whereby religious judgments represent classification struggles over legitimate Islam. Second, I approach misrecognition in the field by distinguishing the field’s discourse from its doxa. I argue that misrecognition varies according to the degree of (1) subaltern minority integration into educational institutions and (2) proximity of the subaltern to the dominant classes. I bring in the work of Fanon, whose writings on the psychological effects of racial domination are a crucial complement to a Bourdieusian analysis. Together, they provide a more refined understanding of misrecognition in racialized religious fields and, in turn, potential for political resistance.

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Introduction: Normative orders and the remaking of Muslim spaces and selves in contemporary Russia

Puppo

Schmoller

2020

Ethnicities

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The aim of this special issue is to explore, from the perspective of various notions of space, the manifold ways in which Muslims in Russia live and practice their religion. We aim to analyse how Muslims in Russia are confronted in the practice of their religion with various conceptual and experiential realms. These realms correspond to certain divisions that they must negotiate and navigate. Examples of these include the boundaries between the secular and the religious; the public and the private; the official and the informal or unofficial; the local and the translocal/transregional/transnational; halal and haram, etc. Looking at Islam through the lens of space allows us to explore the dynamic ways in which Muslims in Russia have continued to creatively redefine, negotiate, reinforce, alter and dissolve these boundaries and divides since the fall of the Soviet Union. Diverse experiences and perceptions of Muslim spaces further help us to relate the question of the (re)appearance of these Muslim spaces to the process of de-secularisation that is currently taking place in post-Soviet Russia. In particular, we aim to clarify how the relationship between the secular realm and the Islamic religion is being reconfigured by examining how Muslim lives integrate, transcend and alter the normative dichotomies that are present in official discourses on Islam. We thus want to look ethnographically at the relationship between the ways in which normative categories define and delimit certain realms and the ways in which Muslims live their religion by creatively shaping and experiencing spaces that go beyond these normative divisions. In addition, this special issue explores the question of how the (re)creation of Muslim spaces is linked to processes of becoming Muslim, of cultivating a Muslim self and of experiencing different (but often simultaneous) identities and forms of personhood.

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

Cited by 3 publications

References 28 publications

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

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

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

Introduction: Normative orders and the remaking of Muslim spaces and selves in contemporary Russia

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