islamologyIslamologyIslamologyФонд поддержки и развития научных и культурных программ имени Ш. Марджани10.24848/islmlg.10.2.07islamology-41Research ArticleТема номераTopic of the issueМогут ли другие говорить: контр-нарративы татар и маппилов в средствах массовой информацииCan the Other Speak? Mediated Counter-Narratives of Tatars and MappilasАбдуллаккуттиК. П.AbdullakkuttyKizhakkathu Parambil

Assistant Professor

Колледж SMSTM, Университет КаликутаРоссияSMSTM College, University of CalicutRussian Federation202004062025102100116Copyright © Абдуллаккутти К.П., 20252025Абдуллаккутти К.П.Abdullakkutty K.P.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://islamology.elpub.ru/jour/article/view/41

Татары в России и маппилы в Индии – два «воображаемых сообщества» с разной социокультурной, этнонациональной и геополитической идентичностью – имеют больше различного, чем схожего. Главное, что их объединяет – это категория «другого» в отношении описания их происхождения, распространения и выживания этих двух общин. Востоковедная историография, литературные образы и идеологические программы обращаются к общим стереотипным медийным образам и предвзятым нарративам «другого», что становится сегодня частью повседневной дискурсивной практики. Отвергая вековые интеллектуальные нарративы и медийные образы, новая волна интеллигенции среди татарской и маппильской общин приносит встречные нарративы об истории, традициях и повседневной жизни уважаемых общин. Средства массовой информации, особенно кинематограф, стали основным инструментом для переосмысления татарской и маппильской самобытности и культуры, а также для того, чтобы выявить искажение образа этих сообществ. 

Tatars in Russia and Mappilas in India, two imagined communities of different socio-cultural, ethno-national and geo-political identities, have more contrasts than commonalities. Their similarity lies in the constructed otherness of Tatars and Mappilas regarding the origin,                                       spread, and survival of these two communities. Orientalist historiography, literary imageries, and ideological intrusions have constructed a common ‘other’ whose stereotyped media images and biased narratives are now part of everyday discursive practice. Rejecting these age-old intellectual narratives and media images, a new wave of intelligentsia among the Tatar and Mappila communities brings counter-narratives on the history, tradition, and everyday life of these communities. Media, especially cinema, have become a major tool for reinterpreting Tatar and Mappila identity and culture and challenging the distorted images of these subaltern communities. 

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The authors declare that there are no conflicts of interest present.