俄羅斯韃靼民族進程中的再伊斯蘭化

Abstract

本文利用文化涵化理論觀察伏爾加河流域韃靼人與俄羅斯人的互動，從文化存續與文化接觸兩項指標得知，韃靼人與俄羅斯人的關係在同化與多元文化之間游移。同化與多元文化的角力影響了韃靼人的民族進程，該過程中伊斯蘭扮演了舉足輕重的角色。透過一手史料，包括官方資料(官方發布的命令，或是人物訪談稿)、傳世文獻(伊本‧法德蘭見聞錄)；與二手史料，包含專書與期刊論文等前人研究，了解伊斯蘭在韃靼民族進程各階段的角色。\n 影響民族進程的伊斯蘭因素首先表現在19世紀80年代的維新主義，該主義展現了伊斯蘭的世俗性，其所提倡的改革思想由純粹的教學法變革與世俗科目的引介，經過外在政治條件的變化，擴充成1906-1917年穆斯林議員的參與國家杜馬與伏爾加－烏拉爾自治州籌備過程的中心思想，更甚1990年代初的歐洲伊斯蘭(Euroislam)，也借用19世紀末的維新主義思想，希望藉此解決當代韃靼人遭遇的現實困境。\n 其次，伊斯蘭具有整合穆斯林社群的功能，不論是穆罕默德時期以整個伊斯蘭世界為範圍的社群(Умма/Ummah)，還是以民族為認同中心的社群，或者縮小到以清真寺為中心的生活圈，伊斯蘭都是凝聚穆斯林的核心。以韃靼民族為例，凝聚的概念應用在1860年代以「韃靼」為中心的認同上，形成一個向外對抗並保護韃靼文化的群體，其後也展現在大祖國戰爭與1990年代的民族主義運動之上。\n 最後，伊斯蘭作為韃靼民族改革運動的核心思想，其徹底展現了文化橋樑的功能。國家透過行政制度與教育來管理韃靼穆斯林社群，固然帶來了一些壓迫，但社群並未因此停止與國家之間的交流，其不斷透過伊斯蘭來了解並試圖融入當代社會，說明其與國家之間並非零和遊戲，透過宗教信仰，韃靼民族能更加迅速並和平地與俄羅斯文化並存，2005年落成的喀山庫爾沙里夫清真寺即為兩文化和平共存的最佳例證。

In this thesis paper Berry’s model of acculturation is used to analyze interrelationship between Russian Tatars and Russians. Berry’s model bases on two indexes-cultural contact and cultural continuity. Through these indexes, we observe that the interrelationship between two cultures in this model is not unchangeable. Russian Tatars always keep contacting with Russian culture, but Russians not all the while tolerate another culture, therefore their interrelation sometimes locates in multiculturalism and sometimes in assimilation up to attitude of Russian state to Islam. By first-hand historical account, for example, office documents in Russian Empire, Soviet Russia, and Modern Russia, interviews, contemporary journal (Ibn-Fadlan’s Journey to Russia: the Tenth-Century Traveler from Baghdad to the Volga River) and previous studies, namely, professional literature including textbooks and journals it concludes that Islam undoubtedly plays an important role in Russian Tatars’ ethnic process\n Firstly, via Islam Russian Tatars start acknowledge Russian culture. The most famous example was Jadidism in the late 19th century. Jadidism from the teaching method evolution turned to be a core thinking to political activities and nationalist movement in the early 20th century, even though until now Russian Tatars still solve dilemmas in the early 1990s by means of Jadidism.\n Secondly, Islam consolidates the Ummah, the Muslim community. For Russian Tatars, Islam as a spiritual core is to build the Tatar identity and to protect the whole of Muslim community. For example, after the fall of Ottoman Empire, during the WWII and nationalist movement in the 1990s Islam stabilized Muslim community.\n Finally, Islam never disappears throughout the Russian Tatars’ ethnic process and it is always the bridge connecting Tatars and Russians. The interrelationship between two cultures is not a zero-sum game, but a peaceful coexistence. Mosque Kul Sharif, which was completed in 2005, is a symbol of this harmony.