В статті простежено історію становлення та розвитку наукових поглядів засновника
традиції постколоніальної критики в антропології, видатного британо–американського вченого Талала
Асада. На матеріалі праць Асада визначені теоретико–методологічні настанови його антропологічного
дискурсу, розглянута постколоніальна критика антропологічного концепту «перекладу культур»,
універсалістського визначення концепту «релігії», а також притаманного західній антропології
упередженого ставлення до ісламської традиції.
В статье прослежена история становления и развития научных взглядов основателя
традиции постколониальной критики в антропологии, выдающегося британо–американского ученого
Талала Асада. На материале работ Асада определены теоретико–методологические установки его
антропологического дискурса, рассмотрена постколониальная критика антропологического концепта
«культурного перевода», универсалистского определения концепта «религии», а также присущего
западной антропологии предвзятого отношения к исламской традиции.
The article follows the history of formation and development of scientific views of the founder of the
tradition of postcolonial critique in anthropology, a prominent British–American scientist Talal Asad. It is noted
that the formation of these views was strongly influenced by education in the Islamic family of his father
Muhammad Asad, an apologist for Islamic Culture, as well as a disappointment in the Western culture when he
became an adult. This disappointment was connected with the realization that the Western culture had a great
element of Islamophobia. The formation of his specific views on culture was influenced not only by ideas of his
university professors, representatives of the functionalism in anthropology which he criticized, but also by the
ideas of K. Marx, L. Wittgenstein and M. Foucault. It is emphasized that even before the book by E. Said
«Orientalism» and academic recognition of postcolonial criticism as a scientific direction, Asad initiated
discussions on problems of «Anthropology and Colonialism», and became an editor of a collection of articles
dedicated to this subject. Based on the Asad’s texts we defined theoretical and methodological guidance of his
anthropological discourse, considered postcolonial critique of the anthropological concept of «cultural
translation», the universalistic definition of the concept of «religion», and prejudiced attitude to the Islamic
tradition, inherent for the western anthropology. Conclusions were made concerning the relevance of the Asad’s
ideas of postcolonial anthropology to analyze the situation in Ukrainian culture which resembles the
postcolonial one.
