BREAD, FREEDOM, SOCIAL JUSTICE: The Egyptian Uprising and a Sufi Khidma
BREAD, FREEDOM, SOCIAL JUSTICE: The Egyptian Uprising and a Sufi Khidma
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面包、自由、社会正义：埃及起义和苏菲派基德玛
DOI：
10.14506/ca29.1.05
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发表时间：
2014
影响因子：
1.9
通讯作者：
Amira Mittermaier
中科院分区：
文献类型：
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作者：
Amira Mittermaier
“Aīsh、huriyya、‘adala igtimā‘iyya”（“面包、自由、社会正义”）是 2011 年初埃及抗议者的主要诉求。虽然对面包的呼声引发了迫切的需求，但社会正义往往与结构转型和更美好的明天联系在一起。鉴于这种时间上的紧张局势，本文呼吁对未来的定位进行批判性的重新思考，深入探讨从根本上面向当下的给予、分享和好客传统所固有的伦理和政治潜力。借鉴 2010 年和 2012 年在开罗的实地考察，我思考了一种即时性伦理，这种伦理体现在看似非革命性的日常实践中，但也出现在关于解放广场作为团结和团结空间的故事中。我认为，这种伦理在占主导地位的新自由主义社会正义概念中被掩盖了，这些概念强调个人责任、生产力和经济增长。具体来说，这篇文章将解放广场的乌托邦与苏菲派的基德玛进行了对话，后者为客人提供食物、茶和休息的地方。我认为，这两个空间都指向世界的存在模式，打破国家对政治的垄断，实现流通和分配的替代形式，并鼓励不同于资本主义的关系形式（无论是福利主义还是新自由主义的表现）。通过将这些空间带入对话中，我试图对普遍存在的社会正义新自由主义化提出问题，并为其他方面的人类学做出贡献。
‘Aīsh, huriyya, ‘adāla igtimā‘iyya (“bread, freedom, social justice”) were key demands of Egyptian protesters in early 2011. Whereas the call for bread evokes immediate need, social justice is often associated with structural transformations and a better tomorrow. In light of this temporal tension, this article calls for a critical rethinking of an orientation toward the future by dwelling on the ethical and political potentials inherent to traditions of giving, sharing, and hospitality that are fundamentally oriented toward the present. Drawing on fieldwork in Cairo during 2010 and 2012, I think about an ethics of immediacy that is embodied in seemingly non-revolutionary everyday practices, but that also emerges from stories about Tahrir as a space of togetherness and solidarity. I argue that such an ethics is obscured in dominant neoliberal concepts of social justice, which foreground individual responsibility, productivity, and economic growth. Concretely, the article places the Tahrir utopia in conversation with a Sufi khidma that provides guests with food, tea, and a place to rest. Both spaces, I suggest, gesture toward modes of being in the world which rupture the state’s monopoly of politics, enable alternative forms of circulation and distribution, and encourage forms of relationality different from capitalism (in both its welfare and neoliberal renditions). By bringing these spaces into conversation, I seek to problematize a pervasive neoliberalization of social justice and to contribute to an anthropology of the otherwise.