Young American Muslims: Dynamics of Identity
Young American Muslims: Dynamics of Identity
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年轻的美国穆斯林：身份的动态
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发表时间：
2014
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通讯作者：
Andrew M. Sharp
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作者：
Andrew M. Sharp
2003年和伊本·阿拉比协会的活动。历史章节借鉴了对参与者的采访以及书面资料，人类学章节借鉴了参与者在苏格兰贝沙拉中心的观察和对土耳其的贝沙拉之行，以及对参与者的采访，有时引用了很长的篇幅。所有这些章节都研究得很好，写得也很好，提供了丰富的迷人信息。因此，这本书强烈推荐给所有对西方苏菲主义或基督教-穆斯林关系感兴趣的人。然而，这本书确实有缺点。从本质上讲，它是作者2003年的博士论文，有时组织上的问题更多地体现在博士论文上，而不是精心撰写和精心编辑的书中。正如一篇博士论文应该做的那样，它紧紧地聚焦于它的主题，但这样做的一个后果是，对更广泛的背景和重要的一般性问题只有很少的触及，甚至被忽视。2003年的论文日期也意味着，最近的研究，特别是Suha Taji-Farouki非常类似的Beshara和Ibn‘Arabi(2010)，是缺席的。另一个缺点是，提交人有时不能与她的主题保持足够的距离，不加批判地重复贝沙拉追随者的话语，比如她推测Bulent Rauf是否是Wali(圣徒)(47)，或者毫无疑问地报告他死后与他的一些追随者的交流(52)。在某种程度上，读者可以原谅这种距离的缺乏，但这也导致了对重要的一般性问题缺乏讨论，并暗示了主题的某些方面可能被掩盖的风险。这篇论文所基于的研究部分是由布伦特·劳夫奖学金信托基金资助的，这增加了这种明显的风险。然而，所有的书都有缺点，上面提到的缺点并不影响我对这本书的总体推荐。随着更多此类研究的出现，本书将更好地描述更广泛的现象，更好地理解更广泛的背景和相关的一般问题。
events to 2003 and with the Ibn ‘Arabi Society. The historical chapters draw on interviews with participants as well as on written sources, and the anthropological chapters draw on participant observation at the Beshara centre in Scotland and on a Beshara trip to Turkey, as well as on interviews with participants, sometimes quoted at length. All these chapters are well researched and well written, and provide a wealth of fascinating information. The book is thus strongly recommended to all who are interested in Western Sufism or in Christian–Muslim relations. The book does, however, have shortcomings. It is, essentially, the author’s 2003 PhD thesis, and sometimes has problems of organization that are more typical of the PhD thesis than of the carefully written and well edited book. As a PhD thesis should, it focuses very tightly on its topic, but one consequence of this is that the wider context and important general issues are touched on only lightly or are even ignored. The 2003 date of the thesis also means that more recent research, notably Suha Taji-Farouki’s very similar Beshara and Ibn ‘Arabi (2010), is absent. A further shortcoming is that the author sometimes fails to distance herself sufficiently from her topic, repeating uncritically the discourse of Beshara followers, as when she speculates about whether or not Bulent Rauf was a wali (saint) (47), or reports without question his posthumous communications with some of his followers (52). To some extent, the reader can make allowances for this lack of distance, but it also contributes to the lack of discussion of important general issues, and suggests a risk that some aspects of the topic may have been glossed over. That the research on which the thesis was based was financed in part by the Bulent Rauf Scholarship Trust adds to this apparent risk. All books, however, have shortcomings, and the shortcomings noted above do not detract from my overall recommendation of this book. And as more such studies become available, a better picture of the wider phenomenon of which one part is treated in this book will become possible, as will a better understanding of the wider context and related general issues.