Drawing on research about settings in South India and West Africa characterised by significant religious diversity, we reflect on the ways in which everyday religiosity among contemporary Muslims is constituted through difference and contestation. Our cases are from two ostensibly secular states – India and Nigeria – both former British colonies where secularism has been interrogated over the past few decades. In our focus on what we call ‘lived’ Islam, we pay attention not only to intra‐Muslim differences but also to how religiosity is formed and experienced through engagement and encounters with Others, whether religious, ethnic or political, both locally and globally. Everyday religiosity in such settings as South India and Nigeria emerges at the interstices of such encounters where Muslims often seek to draw boundaries at the same time as they fashion themselves – in lifestyle, sociality, aesthetics – in relation to various Others. As we argue, such ethnographic cases with their comparative angle underscore the importance of studying religiosity in heterogeneous settings so as to explode the flawed, idealised sense of wholeness that emerges in some of the literature on the anthropology of one religious tradition or another with such traditions sometimes represented as deriving from self‐contained theologies.

中文翻译：

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宗教及其他人：居住在西非和南印度的伊斯兰教

通过对南印度和西非具有显着宗教多样性特征的环境的研究，我们反思了通过差异和竞争来构成当代穆斯林之间日常宗教的方式。我们的案例来自两个表面上世俗的国家，即印度和尼日利亚，这两个国家都是前英国殖民地，过去几十年来一直在这些地方审问世俗主义。在关注所谓的“活着的”伊斯兰教时，我们不仅关注穆斯林内部的差异，还关注通过在本地和全球范围内与宗教，种族或政治上的其他人接触和接触而形成和经历宗教的方式。在诸如印度南部和尼日利亚这样的环境中，每天的宗教活动都在这种交织的间隙中浮现出来，在这种交往中，穆斯林经常试图在塑造自己的生活方式，社交性，审美性方面与其他事物形成界限。正如我们所论证的那样，这种具有比较角度的人种学案例强调了在异质环境中研究宗教信仰的重要性，以消除某些关于一种宗教传统或另一种传统的人类学的文献中出现的有缺陷的，理想的整体感。有时表示为源自独立的神学。