Recent anthropological scholarship on Islam has tended to carve out the ‘everyday’ as a space of Muslim life that has the potential to escape the normativity of religious discourses. In this paper, I discuss how the special issue edited by Di Puppo and Schmoller critically engages these debates by first moving the lens of attention from the religious to the ‘secular’ sphere as the source of normative discourse. The essays collected in the special issue focus indeed on the state’s and lay officials’ discourses in post-Soviet, self-declared secular Russia as the normative framework that defines much of the commitment and self-understanding of Muslims in the region. But the special issue does more. It also shows that far from remaining stalled in their own respective domains, normative discourses and ‘daily practices’ intertwine profoundly, as Muslims navigate through the normative dichotomies that are imposed on them by national and supranational global discourses. In the process, Muslims in post-Soviet Russia are able to bend these denominations to their needs, as they struggle to see legitimised their status of citizens belonging to a minority religious confession. In this vein, I conclude by suggesting that rather than reproducing static oppositions between the levels of discourse and that of practice, it is to the mutual interactions between the two and to the alternative possibilities that are disclosed by Muslim life within and without overdetermined limits that we have to turn when investigating the multiplicity and diversity of Islam in Post-Soviet Russia and beyond.

中文翻译：

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后苏联时期的伊斯兰生活：官员，专家和对伊斯兰的普通解释

最近关于伊斯兰教的人类学研究倾向于将“日常”开辟为穆斯林生活的空间，它有可能摆脱宗教话语的规范性。在本文中，我将讨论Di Puppo和Schmoller编辑的特刊如何通过首先将注意力从宗教领域转移到“世俗”领域作为规范性话语的来源来批判性地吸引这些辩论。在特刊中收集的文章确实集中在国家和非官方官员在后苏联自我宣称的世俗俄罗斯的论述上，这是定义该地区穆斯林的许多承诺和自我理解的规范框架。但是，这个特殊问题做得更多。它还表明，规范话语和“日常实践”并没有在各自的领域停滞不前，而是深刻地交织在一起，当穆斯林在国家和超国家的全球话语强加于他们的规范二分法中导航时。在此过程中，后苏联俄罗斯的穆斯林能够根据自己的需要调整这些教派，因为他们努力使属于少数派宗教供认的公民的身份合法化。因此，我的结论是，与其说话语水平与实践水平之间不产生静态的对立，倒不如说是两者之间的相互影响以及穆斯林生活所揭示的，在没有超限范围的情况下揭示的替代可能性。在调查后苏联时期及以后的俄罗斯的伊斯兰多样性和多样性时，我们必须回过头来。