DOI: 10.7256/2454-0609.2022.4.38512

Abstract: For Muslims, the early history of Islam is an important part of the religious meta-narrative. A special place in this story is occupied by the life and reign of Umar ibn al-Khattab, who is revered in Sunni historiography as the second righteous Caliph. The article analyzes the place of Umar ibn al-Khattab in the collective memory of Muslims in Russia. The work is based on the analysis of such sources as Russian-language theological literature, the 2012 TV series "Umar ibn-al Khattab", mentions in Russian-language media, statistics of Internet search queries based on the Google Trends tool, as well as the results of a survey of Muslims of Bashkortostan dedicated to cultural memory. The article is based on the hermeneutical method, quantitative analysis, and questioning of believers. For Islam, the biographies of companions are an important part of hagiography. The biographies of the companions are sinless, the actions are justified, the Muslims of the first centuries appear to be an ideal society. The results demonstrate that Umar ibn al-Khattab is the most interesting "place of memory" for believers among the companions of the Prophet Muhammad. The figure and narratives of Umar's rule are a space for the self–identification of Muslim believers for the whole world and Russia in particular, and his image is the basis for instrumentalization in the public life of the Muslim community. This is especially true of such aspects as power, law and relations with other faiths.

DOI: 10.25136/2409-8736.2022.1.37201

Abstract: The problem of conservation and transmission of their culture is important for the religious communities, namely for Muslims. The educational path of children born to Muslim families in the multicultural society may either coincide or differ from the path of their peers. This article examines the existing trajectories of public education in the Muslim community of Ufa. Analysis is conducted on such forms of education as: public schools for religious children; stay-at-home family education; and private schools. In the first instance, the restraining factors for believers are the absence of halal food and the difficulty of manifestation of identity through clothing. In the second instance, believers there are no two aforementioned problem, but lack of socialization. In the third instance, the financial situation of the religious families matters. Meanwhile, the Ufa Muslim community is discussing the creation of educational projects that would meet the needs of religious parents, produce and reproduce the Muslim elite, since the state education system is not yet capable of solving these issues.

DOI: 10.25136/2409-868X.2021.12.36785

Abstract: Examination of the role of school in Soviet ethnography remains a blank spot in the anthropology of education. However, despite the absence of this subdiscipline, the author indicates the interest of Soviet ethnographers in reorganization of educational sphere. Use of the method of content analysis of the journal “Soviet Ethnography” reveals the role of general education on the map of ethnographic science of the era of totalitarianism (1937– 1953). This stage is characterized by one of the major intrusions into science, which is clearly reflected in publications of humanities journals. The author highlights the common semantic structures – patterns and repetitive statements typical for most articles. These statement lead to the following conclusions: criticism of the prerevolutionary system of education, exclusion of religion from the system of education, and exposure of the problems in the system of education of foreign capitalist countries. At the same time, there was the task to emphasize the successes of Soviet education: elimination of illiteracy; growing number of schools, students, and teachers; and the role of schools in cultural development the Soviet Union. In face of ideological restriction, many ethnographers have identified separate issues and offered their recommendations for the Soviet system of education. These unique observations are the contribution made by the Soviet ethnographic science to the cultural interpretation of the school.

DOI: 10.25136/2409-7144.2021.3.35154

Abstract: The subject of this research is the trajectories of extracurricular learning in Muslim families of the Republic of Bashkortostan. The educational trajectories of various ethno-confessional groups have certain focus areas or “blind zones” substantiated by the religious worldview, ethnic specificity, and other sociocultural factors. Muslim community of the Republic of Bashkortostan is also concerned with the problem of conveying cultural values to the next generation. The trajectories of extracurricular leaning of the children from religious families are reflected in a number of patterns that differ from the educational path of their agemates. The author determines the focus areas in upbringing and educational tasks of the Muslim families, the range of pedagogical literature of Muslim parents, as well as the main forms of extracurricular learning of children in Muslim families and the role of religious education therein. The article provides the results of sociological survey, which demonstrates that the physical and intellectual development of children is the priority vectors for the Muslim parents; while, for example, aesthetic development is not as important. It is also underlined that Muslim families not always can afford the desirable amount of activities for their children.

DOI: 10.25136/2409-8736.2019.4.31075

Abstract:   This article describes the main problems emerging at the intersection of the two developing subdisciplines of anthropological science: anthropology of education and anthropology of religion. The author lists such problems as atheistic and religious socialization of school students, correlation of confessional self-identification with educational process, religious minorities at school, religious organizations at school, consumption and reproduction of religious media, language, role of class culture, religious literacy, and link between anthropology of education and religion. Each of the aforementioned problems requires particularization and explication; all of them are quite broad, and in sense, just the attempts of comprehending the extensive locus of the anthropology of education and the anthropology of religion. This study just outlines the framework of future vectors of development on the topic. The indicated directions may also be used in arrangement of curriculum for religious studies in the educational establishments.