中亚地区的宗教复兴:失而复得还是观念预设?

Religious revival in Central Asia:lost and found or conceptual presupposition?

作为后苏联空间地区变革的重要主题,关于当今中亚地区宗教状况的描述多采用“复兴”这一术语,然而从民族国家建构视角来看,中亚伊斯兰教的涵义已发生了重大转变——在国家层面,宗教充当了国家自主性与权力中央化的公共价值角色;在社会层面,其承担了反殖民主义叙事的工具,其精神内核已被替换为古典时代民族文化的载体;在区域层面,宗教则被娴熟地用于平衡区域政策以对冲大国地缘竞争的灵活选项。就其性质而言,伊斯兰教在中亚的“崛起”属于外来嫁接而非本土传统、个体精神信仰而非整体意识形态、民族文化而非普世宗教、国家主导而非全球伊斯兰运动。从观念塑造来看,中亚宗教复兴话语的形成是后殖民时代大国文化霸权与地缘政治竞争的知识生产。厘清以上认知有利于我们重新理解中亚社会,避免流行概念带来的安全焦虑,防止重复新“大博弈”逻辑叙事下的“战略冲动”。

As an important theme of the post-Soviet space transformation,the evolution of Islam in Central Asia is frequently referred to as a“renaissance”.However,in regard to the establishment of a nation-state,the connotation of Islam in Central Asia has changed significantly.At the national level,Islam is viewed as a public value to strengthen national autonomy and centralization of power.At the societal level,Islam has become an instrument in anti-colonialist narratives,with its spiritual core being replaced by a carrier of national cultures in the classical age.Moreover,Islam has been skillfully employed at the regional level as a flexible option for balancing regional strategies in order to counterweight geopolitical competition among large countries.By nature,the“rise”of Islam in Central Asia is imported rather than native tradition,individual spiritual belief rather than collective ideology,national culture rather than universal religion,and a state-led movement rather than a global Islamic movement.From a conceptualization perspective,the construction of the narrative around the“Islamic Renaissance in Central Asia”is an intellectual output of geopolitical rivalry and cultural hegemony among the major powers in the postcolonial age.We may have a better understanding of Central Asian societies,avoid the security anxiety sparked by popular misconceptions,and prevent the recurrence of“strategic impulses”under the new logical narrative of the“Great Game”by clearing up these misconceptions.