Идея антропологии ислама

In his article The Idea of an Anthropology of Islam, written in 1986, Talal Asad focuses on the conceptual basis of the literature on this problem. What, he asks, exactly, is the anthropology of Islam? What is its object of investigation? There appear to be at least three common answers to the question, according to the author: (1) that in the final analysis there is no such theoretical object as Islam; (2) that Islam is the anthropologist’s label for a heterogeneous collection of items, each of which has been designated Islamic by informants; (3) that Islam is a distinctive historical totality which organizes various aspects of social life. We will look briefly at the first two answers, and then examine at length the third, which is in principle the most interesting, even though it is not acceptable. Talal Asad criticises the textualization of social life, and redirects analysis away from the interpretation of behaviors and toward inquiry into the relation of practices to a discursive tradition. Asad’s new concept became important not only for anthropology of Islam, but also for a number of fields, concerned with ethics and religion in modernity: anthropology, religious studies, postcolonial studies, critical theory. Despite it was written three decades ago, the article is still a must read for any scholar in the field of Islamic Studies, especially in Russia.На протяжении десятилетий Талал Асад, в данное время занимающий должность профессора антропологии в Городском университете Нью-Йорка, в своих работах о религии и её взаимосвязи с острыми вопросами современной жизни постоянно опровергал доминирующие парадигмы антропологии. Критикуя текстуализацию социальной жизни, Асад переориентировал направление анализа от интерпретации поведения к проблеме отношений между практиками и тем, что он назвал «дискурсивной традицией». Асад создал эту концепцию в рамках исследований антропологии ислама, но она приобрела важную роль во множестве областей, связанных с этикой и религией эпохи модерна (антропология, религиоведение, постколониальные исследования, критическая теория). Впервые концепция получила развитие в публикуемой ниже статье, написанной в 1986 году. Несмотря на то, что прошло более 30 лет с момента публикации, текст до сих пор более чем актуален, особенно в российском контексте, не избалованном качественными антропологическими и социологическими работами в области исламоведения. Перевод статьи печатается с любезного согласия самого автора и Центра современных арабских исследований Джорджтаунского университета, для которого она было подготовлена

A construção da religião como uma categoria antropológica

.traduzido de:ASAD, Talal. Genealogies os religion. pp. 27-54. Copyright 1993 The Johns Hopkins University Press. Translated with permission os the Johns Hopkins University Press.tradução: BRUNO REINHARDT; EDUARDO DULLOrevisão técnica: DIANA PAOLA GÓMEZ MATEU

A ideia de uma antropologia do Islã

TEXTO PUBLICADO PELO CENTRO DE ESTUDOS ÁRABES CONTEMPORÂNEOS - Universidade de Georgetown Washington D.C. 20057. Março de 1986

Patterns of coronary artery vessel disease on diagnostic angiography in a south asian population

Objective: The objective was to establish patterns of diseased vessels amongst the study population.Methodology: This retrospective descriptive study analyzed the data of 396 patients who underwent diagnostic angiographies at a large tertiary care public hospital in Islamabad, from January-2018 till October 2018. All data was coded and recorded in SPSS and was quantitatively run to find percentages and tests of significance were done.Results: We found that single vessel disease was the most common at 31.6%, and that the left anterior descending was the most commonly involved vessel with the most significant coronary artery disease, 86.6% and 71.4% respectively. Conclusion: Hypertension and diabetes has a great burden on our South Asian population and contribution to the development of coronary artery disease. Severe disease present in one vessel should alert physicians to the possibility of multi-vessel involvement and multi vessel progression in the disease progress.  Delineation of the vessel involvement pattern in South Asians forms the basis for formulating local guidelines and strategies for tackling coronary artery disease.Keywords: Angiography, CAD, patterns

Provocations of European Ethnology

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/66376/1/aa.1997.99.4.713.pd

Sacred communities: contestations and connections

This article discusses a project whose purpose was to review existing qualitative and quantitative data from two separate studies to provide new insights about everyday religion and belonging. Researchers engaged in knowledge exchange and dialogue with new and former research participants, with other researchers involved in similar research, and with wider academic networks beyond the core disciplines represented here, principally anthropology and geography. Key concluding themes related to the ambivalent nature of ‘faith’, connections over place and time, and the contested nature of community. Implicit in terms like ‘faith’, ‘community’, and ‘life course’ are larger interwoven narratives of space, time, place, corporeality, and emotion. The authors found that understanding how places, communities, and faiths differ and intersect requires an understanding of social relatedness and boundaries

Practising the Space Between: Embodying Belief as an Evangelical Anglican Student

This article explores the formation of British evangelical university students as believers. Drawing on ethnographic fieldwork conducted with a conservative evangelical Anglican congregation in London, I describe how students in this church come to embody a highly cognitive, word-based mode of belief through particular material practices. As they learn to identify themselves as believers, practices of reflexivity and accountability enable them to develop a sense of narrative coherence in their lives that allows them to negotiate tensions that arise from their participation in church and broader social structures. I demonstrate that propositional belief – in contexts where it becomes an identity marker – is bound up with relational practices of belief, such that distinctions between “belief in” and “belief that” are necessarily blurred in the lives of young evangelicals