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استهلاكُ الكحول في ألبانيا ممارسةٌ تسِم مستوياتٍ مختلفةً من التآنس الاجتماعي وأشكال التوادد، بينما قد تكون للكحول لدى الطرق الصوفية كالبكتاشية دلالاتٌ ضمنية طقسيةٌ بل وشعائريةٌ أيضًا، وقد يرتبط بأشكال مقنّنة من التآنس الاجتماعي. بيد أن نصفَ قرن من سياسات مناهضة الدين الاشتراكية وكذا سيرورةُ إعادة الأسلمة في العهد ما بعد الاشتراكي قد غيرا الأهمية الرمزية والمعيارية لاستهلاك الكحول، فأنتجا سلسلة سرديات وسرديات مضادّةٍ عن شرعيته، تختلط فيها خطاباتٌ حول الانتماء الإسلامي العالمي والهويّة الإثنية والتقليد الديني المحلي. وتمثّل النقاشات عن الكحول موضوعَ دراسة بغرض تحليل تطوّر السلوكيات والمعايير الدينية لدى المسلمين الألبان الذين قد يبقون موجَّهين – حتى وهم يتّخذون موقفًا نقديًا مُفرَّدًا – بالخطابات التي تنتجها السلطات المحلية وكذا بعملية مجانسة بل وانبتات القيم والقواعد داخل الأمة العالمية. En Albanie, la consommation d’alcool constitue une pratique qui marque différents niveaux de sociabilité et formes de convivialité tandis que, pour les membres des confréries mystiques soufies comme les Bektashis, l’alcool peut prendre des connotations rituelles, voire liturgiques, et être associé à des formes réglementées de sociabilité. Cependant, un demi-siècle de lutte antireligieuse socialiste et le processus de réislamisation postsocialiste ont changé la portée symbolique et normative de la consommation d’alcool, produisant une série de narrations et contre-narrations sur sa légalité dans lesquelles se mélangent des discours sur l’appartenance islamique universelle, l’identité ethnique et la tradition religieuse locale. Le débat sur l’alcool représente un objet d’étude pertinent pour analyser l’évolution des comportements et des normes religieuses chez les musulmans albanais qui, tout en développant une attitude critique et individualisée, peuvent rester orientés par les discours produits par les autorités locales, ainsi que par l’homogénéisation (voire déculturation) des valeurs et des règles au sein de l’Oumma mondiale. Amongst Albanians, the consumption of alcohol is a practice that marks different levels of sociability and forms of conviviality, while for certain orders of the mystical Sufi, notably the Bektashis, alcohol takes on ritual and even liturgical connotations framed by regulated forms of sociability. However, half a century of socialist anti-religious repression and the post-socialist re-Islamisation have affected the symbolic and normative portrayal of alcohol consumption, producing narratives and counter-narratives about its legality. The debate on alcohol represents a relevant object of study for analysing the evolution of behavioural and religious norms by Albanian Muslims whose individualised religiosity may be shaped by the public discourse of local authorities, as well as by the homogenisation (even deculturation) of values and rules within the global Ummah.

Questo articolo analizza il manuale sufi (ʿilmiḥāl) scritto da Shejh Adem Nuri Gjakova nel 1934, al fine di fornire uno sguardo d’insieme sulle regole e sui metodi di realizzazione spirituale più diffusi nel Sufismo balcanico post-ottomano. In questo manuale, infatti, è possibile riscontrare la presenza di un forte senso di reverenza verso ‘Alī e la Famiglia del Profeta, così come una forte impronta delle dottrine di Ibn al-ʿArabī. Entrambi sono due delle principali caratteristiche del Sufismo di area balcanica, la cui formazione è indissolubilmente legata alla storia religiosa e sociale dell’Impero Ottomano, in cui i confini confessionali prescindevano da una chiara demarcazione tra sciismo e sunnismo, così come è identificata in epoca contemporanea. This article analyses the catechist manual (ʿilmiḥāl) who was written by Shejh Adem Nuri Gjakova in 1934, to provide an overview about spiritual rules and methods widespread in post-Ottoman Balkan Sufism. In this manual, in fact, there are a strong reverence towards ‘Alī and the Prophet’s Family, as well as a strong imprint by Ibn al-ʿArabī’s doctrines; both are among the main characters of Balkan Sufism, whose formation is inextricably linked to the religious and social history of the Ottoman Empire, in which the confessional boundaries were much smoother than today

In this work, we analysed the intertwining of social transformations and evolution of lived religion through the kaleidoscope of Alid iconographic worship in a postsocialist context such as Albania. In this framework, the Bektashi community restored and renewed Alid iconography, at first supported by transnational Iranian and Alevi networks, in order to hold social and political legitimation within the fragmented religious field. The embodying experiences of iconographic worship could shape the cognitive perceptions and moral dispositions of believers who partly play, critically and individually, their own religiosity. Finally, the spread of the icons seems to indicate a marketization of religious piety and a surfacing of public Islam, promoted by the Bektashiyya, in order to renegotiate power relations within Albanian society.

Dottorato di ricerca in Conoscenze e innovazioni per lo sviluppo André Gunder Frank, Ciclo XXVIII, a.a. 2015-2016 Università della Calabria