{"id":5913,"date":"2025-05-05T12:17:55","date_gmt":"2025-05-05T12:17:55","guid":{"rendered":"https:\/\/outsiderland.com\/danahilliot\/?p=5913"},"modified":"2025-05-05T12:58:49","modified_gmt":"2025-05-05T12:58:49","slug":"islam-with-a-female-face-anna-cieslewska","status":"publish","type":"post","link":"https:\/\/outsiderland.com\/danahilliot\/islam-with-a-female-face-anna-cieslewska\/","title":{"rendered":"Islam with a female face (Anna Cie\u015blewska)"},"content":{"rendered":"

\"\"Je traduis ici un extrait du livre d\u2019Anna Cie\u015blewska, Islam\u2004with\u2004a\u2004Female Face:\u2004How Women Are\u2004Changing the Religious Landscape\u2004in\u2004Tajikistan and\u2004Kyrgyzstan<\/em>, 2019, dont la lecture m\u2019a int\u00e9ress\u00e9 \u00e0 ben des titres. Anna Cie\u015blewska est une chercheuse polonaise qui travaille en Asie Centrale. La th\u00e8se dont ce livre est l\u2019\u00e9manation porte sur le r\u00f4le que jouent les femmes dans l\u2019\u00e9volution des pratiques religieuses islamiques au Kyrgyzstan et au Tajikistan. Elle d\u00e9crit les r\u00e9seaux plus ou moins informels, les organisations rituelles qui scandent la vie des musulmanes (qui se d\u00e9roulent dans les maisons priv\u00e9es ou certaines Madrasa<\/i>) et dresse le portrait de quelques leaders spirituelles (notamment les bibi-otun <\/em>et lesotyncha<\/em>).<\/p>\n

Ces pratiques s\u2019inscrivent dans le contexte du renouveau islamique du monde musulman, dont les formes sont multiples et qui suscitent les tensions que l\u2019on conna\u00eet. L\u2019histoire religieuse de ces r\u00e9gions d\u2019Asie Centrale complique encore le tableau\u00a0: il est frappant, quand on lit les descriptions des rituels purement f\u00e9minins, comme les Mushkil-Kusho<\/em> et Bibi-Seshanbe<\/em>, \u00e0 quel point ils h\u00e9ritent de traditions multiples \u2013 les traditions shamaniques et animistes, quelques \u00e9l\u00e9ments qui \u00e9voquent le zoroastrisme (qu\u2019on retrouve dans l\u2019Avesta Mazd\u00e9en), la m\u00e9decine populaire, les pratiques des gu\u00e9risseurs, des voyantes, des exorcistes, etc. L\u2019influence des ma\u00eetres Soufis, cruciale dans l\u2019histoire de la r\u00e9gion, est \u00e9galement marquante. Les r\u00e9citations du Coran, l\u2019explication et la m\u00e9ditation des sourates, si elles demeurent au c\u0153ur de ces enseignements et rassemblements, sont teint\u00e9es d\u2019une pluralit\u00e9 de sp\u00e9cificit\u00e9s locales. C’est l\u00e0 un monde o\u00f9 les esprits, les djinns, les anc\u00eatres, sont pr\u00e9sents et exercent une certaine agency<\/em> : il importe donc de s’en m\u00e9fier, de s’en prot\u00e9ger, de les rendre favorables ou d’\u00e9couter leurs conseil dans le cas des anc\u00eatres. \u00c9videmment, ces hybridations ne sont pas du go\u00fbt d\u2019une partie des musulmans, pas seulement d\u2019ailleurs les th\u00e9ologiens, lesquels d\u00e9noncent ces \u00e9l\u00e9ments qui rel\u00e8vent d\u2019un \u00ab mauvais Islam \u00bb, ou de croyances arri\u00e9r\u00e9es, pr\u00e9islamiques.<\/p>\n

Ces activit\u00e9s ne se limitent pas \u00e0 l\u2019enseignement des rudiments de l\u2019islam, ou aux pratiques traditionnelles populaires, mais assument \u00e9galement un r\u00f4le de conseil social, psychologique, voire de th\u00e9rapies, visant \u00e0 apaiser les tensions, accompagner les \u00e9v\u00e8nements de la vie des croyantes, souvent pauvres et d\u00e9nu\u00e9es d\u2019avenir dans un contexte o\u00f9 la crise \u00e9conomique est end\u00e9mique depuis la p\u00e9riode post-sovi\u00e9tique et la conversion brutale au capitalisme.<\/p>\n

Le portrait que donne Cie\u015blewska d\u2019une femme devenue \u00ab\u00a0Biti-otun<\/em>\u00a0\u00bb, et notamment du cheminement spirituel qui l\u2019a conduit dans cette voie, ou, si l\u2019on pr\u00e9f\u00e8re, de sa vocation religieuse, est tout \u00e0 fait caract\u00e9ristique de cette atmosph\u00e8re religieuse o\u00f9 se m\u00ealent des motifs emprunt\u00e9s \u00e0 plusieurs univers spirituels dont la coexistence est remise en question dans la perspective du renouveau islamique, certes elle aussi plurielle. D\u2019une certaine mani\u00e8re, ces pratiques forment ce qu\u2019on pourrait appeler une contre-culture \u2013 plus ou moins tol\u00e9r\u00e9e par les tenants d\u2019un Islam orthodoxe, et souvent r\u00e9prim\u00e9e par un pouvoir qui a h\u00e9rit\u00e9 de l\u2019entreprise d\u2019ath\u00e9isation sovi\u00e9tique sa m\u00e9fiance envers le religieux de mani\u00e8re g\u00e9n\u00e9rale (avec la volont\u00e9 de le canaliser, d\u2019en r\u00e9duire la puissance revendicatrice), h\u00e9ritage auquel s\u2019ajoutent les narratifs contemporains issus de la \u00ab\u00a0war on terror<\/i>\u00a0\u00bb, la guerre contre le terrorisme, qui rend suspecte toute manifestation d\u2019adh\u00e9sion \u00e0 l\u2019Islam.<\/p>\n

 <\/p>\n

\u00c9coutons donc l’histoire de Kamila :<\/p>\n

\n

\u201cJ\u2019ai \u00e9t\u00e9 dipl\u00f4m\u00e9 d\u2019une \u00e9cole secondaire de sp\u00e9cialisation \u00e9conomique, apr\u00e8s quoi j\u2019ai commenc\u00e9 \u00e0 travailler dans une soci\u00e9t\u00e9 commerciale, puis dans un hukumat de district en tant que comptable. C\u2019\u00e9tait <\/span>sous<\/span> l\u2019\u00e8re sovi\u00e9tique, j\u2019ai toujours \u00e9t\u00e9 musulman<\/span>e<\/span>, mais je ne pensais pas beaucoup \u00e0 la religion et au Coran. J\u2019\u00e9tais jeune et je voulais poursuivre ma carri\u00e8re. Mais peu \u00e0 peu, il m\u2019est arriv\u00e9 quelque chose d\u2019\u00e9trange qui m\u2019a oblig\u00e9e \u00e0 changer mes plans. J\u2019ai fait 12 fausses couches. Lorsque je suis tomb\u00e9e enceinte de mon fils, j\u2019ai d\u00e9cid\u00e9 de vivre \u00e0 c\u00f4t\u00e9 du mazar <\/span>(mausol\u00e9e d\u2019un Saint, lieu de pri\u00e8re) <\/span>Suhr Ota dans le village d\u2019Ist Pisor, chaque jour je me rendais au mazar, priant de nombreuses heures, demandant \u00e0 Dieu de garder mon enfant en vie. Finalement, j\u2019ai donn\u00e9 naissance \u00e0 un fils et, quelques ann\u00e9es plus tard, \u00e0 une fille. \u00c0 l\u2019\u00e2ge de 36 ans, j\u2019ai commenc\u00e9 \u00e0 faire des r\u00eaves\u00a0: des hommes \u00e2g\u00e9s \u00e0 la barbe blanche me disaient que je devais pratiquer la religion, sinon quelque chose de mal m\u2019arriverait ou arriverait \u00e0 ma famille. Parfois, je perdais connaissance. Mon beau-p\u00e8re \u00e9tait un <\/span>Mollah, sa famille a gard\u00e9 le mazar susmentionn\u00e9 jusqu\u2019en 1985. Finalement, il m\u2019a convaincu de lire le Coran et d\u2019apprendre la religion. J\u2019ai rendu visite \u00e0 une voyante locale, qui m\u2019a \u00e9galement confirm\u00e9 que la voie religieuse \u00e9tait ma destin\u00e9e et que je devais l\u2019accepter.\u201d<\/span><\/p>\n<\/blockquote>\n

\n

D\u2019autres signes indiquaient que Kamila devait devenir bibi-otun (leader sprituel f\u00e9minine dans l\u2019Islam d\u2019Asie Centrale). Un jour, alors qu\u2019elle achetait du lait \u00e0 une femme qui le livrait chez elle, elle a remarqu\u00e9 un livre dans le sac de la femme. J\u2019ai demand\u00e9\u00a0: \u00ab\u00a0Qu\u2019est-ce que c\u2019est\u00a0? \u00ab\u00a0Qu\u2019est-ce que c\u2019est\u00a0?\u00a0\u00bb, et elle m\u2019a r\u00e9pondu\u00a0: \u00ab\u00a0C\u2019est Mushkil-Kusho (livre de rituel de gu\u00e9rison et d\u2019initiation th\u00e9ologique), aujourd\u2019hui nous sommes mercredi, un jour de Mushkil-Kusho. Je suis une bibi-otun, quelqu\u2019un m\u2019a invit\u00e9e \u00e0 participer au rituel performa\u00a0\u00bb. \u00c0 ce moment pr\u00e9cis, Kamila a d\u00e9cid\u00e9 d\u2019inviter ce bibi-otun chez elle et d\u2019organiser cette c\u00e9l\u00e9bration. Simultan\u00e9ment, elle a commenc\u00e9 \u00e0 r\u00eaver qu\u2019elle r\u00e9citerait elle-m\u00eame le Mushkil-Kusho.<\/p>\n

L\u2019histoire pr\u00e9sente le cas d\u2019une femme religieuse professionnelle qui a commenc\u00e9 \u00e0 pratiquer \u00e0 la suite d\u2019une vocation spirituelle pr\u00e9c\u00e9d\u00e9e d\u2019une maladie, d\u2019une s\u00e9rie de visions ou d\u2019\u00e9v\u00e9nements de vie inhabituels. Comme les chamans (bakhshy), les qasida-khon, les azani-khon, les polchi, etc. (une cat\u00e9gorie de gu\u00e9risseurs, \u00e9galement exorcistes), les voyants (folbin), les kinachi (d\u00e9senvo\u00fbteurs), les tabib (m\u00e9decins populaires), les sages-femmes traditionnelles (momo-doya), refuser un nasiba (un don\/une vocation) peut \u00e9voquer une s\u00e9rie d\u2019\u00e9v\u00e9nements d\u00e9sagr\u00e9ables tels que des probl\u00e8mes d\u2019accouchement, la mort de proches, divers maux tels que la perte de conscience, le coma temporaire ou m\u00eame la paralysie. La croyance veut que les personnes qui accomplissent des t\u00e2ches li\u00e9es au monde spirituel soient sp\u00e9cialement d\u00e9sign\u00e9es par les esprits de leurs anc\u00eatres. Nasiba signifie un don, mais aussi un destin qui doit \u00eatre accompli. Une personne doit utiliser le don sp\u00e9cial qu\u2019elle a re\u00e7u de Dieu pour le bien des autres. Kamila a d\u00e9clar\u00e9\u00a0: \u00ab\u00a0Les gens au Tadjikistan acceptent ce que Dieu leur a donn\u00e9. Il suffit de prier Dieu et de s\u2019en remettre \u00e0 sa mis\u00e9ricorde. Tout d\u00e9pend de Dieu.\u201d On croit que la nasiba est h\u00e9rit\u00e9e des anc\u00eatres.<\/p>\n

Selon la tradition, une attention particuli\u00e8re \u00e9tait accord\u00e9e au fait que les chefs religieux \u00e9taient issus de familles nobles, telles que sayyid, tura, eshon, khoja. Les bibi-otuns ne doivent pas toujours subir une transformation difficile pour devenir des professionnels de la religion. \u00c0 l\u2019heure actuelle, il existe \u00e9galement des personnalit\u00e9s religieuses qui n\u2019ont pas d\u2019origine noble et qui accomplissent des services religieux sur la base de leur connaissance de l\u2019islam, de leur charisme et parfois d\u2019un bon r\u00e9seau de contacts personnels.<\/p>\n

Dans le nord du Tadjikistan, les gens croient encore qu\u2019un bibi-otun doit poss\u00e9der un muakkal. La signification de ce terme est expliqu\u00e9e de diff\u00e9rentes mani\u00e8res. En langue tadjike, il d\u00e9signe un gardien\/protecteur, ainsi qu\u2019un confident\/une personne de confiance, ce qui correspond au mot arabe muwakkil (responsable, en charge de quelque chose). Pour r\u00e9sumer les conversations avec un certain nombre de mes interlocuteurs, muakkal est compris comme un pouvoir spirituel\/un ange qui prot\u00e8ge une personne (un esprit tut\u00e9laire). Muakkal peut \u00e9galement \u00eatre expliqu\u00e9 comme un don li\u00e9 \u00e0 un sentiment subconscient, ainsi qu\u2019une pr\u00e9monition permettant de voir un \u00e9v\u00e9nement sans raisons conscientes. Muakkal est une sorte d\u2019\u00e9nergie subtile d\u2019une \u00e2me \u00e0 l\u2019int\u00e9rieur de l\u2019esprit et des pens\u00e9es qui permet de voir ou de sentir d\u2019une mani\u00e8re qui n\u2019est pas accessible \u00e0 d\u2019autres personnes. Muakkal peut \u00eatre repr\u00e9sent\u00e9 par une \u00e9nergie blanche ou noire associ\u00e9e au bien ou au mal. Les mauvaises personnes peuvent utiliser muakkal avec de mauvaises intentions contre les autres. Tout le monde est connect\u00e9 \u00e0 muakkal, mais tout le monde ne sait pas comment \u00e9tablir cette connexion. Murodov mentionne que muakkal est une cat\u00e9gorie d\u2019esprits d\u2019un saint ou d\u2019anc\u00eatres. Ces esprits peuvent prendre la forme de Qalandars (derviches) qui aident le chaman pendant l\u2019ex\u00e9cution des rituels.<\/p>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Je traduis ici un extrait du livre d\u2019Anna Cie\u015blewska, Islam\u2004with\u2004a\u2004Female Face:\u2004How Women Are\u2004Changing the Religious Landscape\u2004in\u2004Tajikistan and\u2004Kyrgyzstan, 2019, dont la lecture m\u2019a int\u00e9ress\u00e9 \u00e0 ben des titres. Anna Cie\u015blewska est une chercheuse polonaise qui travaille en Asie Centrale. La th\u00e8se dont ce livre est l\u2019\u00e9manation porte sur le r\u00f4le que jouent les femmes dans l\u2019\u00e9volution…<\/p>\n Read More<\/span> Islam with a female face (Anna Cie\u015blewska)<\/span><\/a>","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"Layout":"","footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[105,62,117],"tags":[],"class_list":["entry","author-danah","post-5913","post","type-post","status-publish","format-standard","category-animismes","category-anthropologie","category-islam"],"yoast_head":"\nIslam with a female face (Anna Cie\u015blewska) - Outside Dana Hilliot<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/outsiderland.com\/danahilliot\/islam-with-a-female-face-anna-cieslewska\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Islam with a female face (Anna Cie\u015blewska) - Outside Dana Hilliot\" \/>\n<meta property=\"og:description\" content=\"Je traduis ici un extrait du livre d\u2019Anna Cie\u015blewska, Islam\u2004with\u2004a\u2004Female Face:\u2004How Women Are\u2004Changing the Religious Landscape\u2004in\u2004Tajikistan and\u2004Kyrgyzstan, 2019, dont la lecture m\u2019a int\u00e9ress\u00e9 \u00e0 ben des titres. Anna Cie\u015blewska est une chercheuse polonaise qui travaille en Asie Centrale. 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