West African Islamic cultural heritage is recurrently overlooked or marginalized in scholarly, museological, and popular imaginaries, despite contemporary burgeoning Western attentiveness to Islam. Historically, Orientalists and/or Islamicists exclude West Africa, and anthropologists study West African Islam due to its alleged lack of written Arabic andAjamitexts (Loimeier 2013; Saul 2006), despite textual and material evidence to the contrary. Existing literature on the material expressions of West African Islam, largely edited volumes and museum catalogues, direct attention to Islamic West Africa, rather than IslaminWest Africa, in other words, predominantly West African Muslim societies, and not those for whom Muslims comprise a minority (Adahl 1995; Insoll 2003; Roberts and Nooter Roberts 2003; for exceptions cf. Bravmann 1974, 1983, 2000). Analytically, the “Islamization of Africa” and “Africanization of Islam,” standard nomenclature customarily employed to describe the simultaneous processes at play in West African Islam (Loimier 2013), note the reciprocal relationship between Islam and pre-existing West African religious traditions shaped by local contexts, circumstances, subjectivities, and exigencies (Fisher 1973; Trimingham 1980). Accordingly, West African Islam's material manifestations labeled “inauthentic,” “syncretic,” “vernacular,” and “popular” are considered, inter alia, antithetical to “classical” Islam. Notwithstanding, so-called classical Islam represents the embodiment of a locally synthesized form that, over time and with repetition, has come to be conceptualized as “classical.” Yet, Islam has incorporated and translated an assortment of pre-existing ideals to adjust in ways viewed as neither regression, apostasy, plurality nor heterodoxy. And, West Africa proves no exception. Indubitably, West African Islamic cultural heritage is the heritage of the “‘Othered’ religion par excellence” (Preston-Blier 1993:148).

中文翻译：

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(En) 对抗东方主义伊斯兰文化遗产传统：理论、话语和实践

尽管当代西方对伊斯兰教的关注正在迅速发展，但西非伊斯兰文化遗产在学术、博物馆和大众想象中经常被忽视或边缘化。从历史上看，东方主义者和/或伊斯兰主义者将西非排除在外，人类学家研究西非伊斯兰教是因为据称缺乏书面的阿拉伯语和阿贾米文本（Loimeier 2013; Saul 2006），尽管有相反的文本和物质证据。现有的关于西非伊斯兰教物质表达的文献，大量编辑的卷和博物馆目录，直接关注伊斯兰西非，而不是伊斯兰教在换言之，西非主要是西非穆斯林社会，而不是那些穆斯林占少数的社会（Adahl 1995；Insoll 2003；Roberts 和 Nooter Roberts 2003；例外情况参见 Bravmann 1974、1983、2000）。从分析上看，“非洲伊斯兰化”和“伊斯兰教非洲化”，通常用来描述西非伊斯兰教中同时发生的过程的标准术语（Loimier 2013），注意到伊斯兰教与预先存在的西非宗教传统之间的互惠关系当地环境、环境、主观性和紧急情况（Fisher 1973；Trimingham 1980）。因此，被贴上“不真实”、“混合”、“白话”和“流行”标签的西非伊斯兰教的物质表现尤其被认为是与“古典”伊斯兰教对立的。虽然，所谓的古典伊斯兰教代表了一种局部综合形式的体现，随着时间的推移和重复，它已经被概念化为“古典”。然而，伊斯兰教已经整合并翻译了各种各样的预先存在的理想，以既不被视为倒退、叛教、多元化也不异端的方式进行调整。而且，西非也不例外。毫无疑问，西非伊斯兰文化遗产是“卓越的‘其他’宗教”的遗产（Preston-Blier 1993:148）。