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<p>This article examines how religious knowledge is produced, transmitted, and transformed in times of displacement, institutional rupture, and political suppression, using the post-2016 trajectory of the Turkish Hizmet movement as a case study. Drawing on digital and in-person ethnographic fieldwork, it explores how exiled members of the movement reappropriate traditional Islamic pedagogies, particularly the practice of <i>sohbet</i> (religious study circle), and adapt them to digital, carceral and clandestine settings. The study traces how informal, relational, and gendered modes of knowledge-making persist and evolve at the same time with the creation of new digital publics, despite the collapse of formal institutions and increasing fragmentation of authority. Engaging the anthropology of Islam on ethical self-formation, embodiment, and affect (Mahmood, Politics of Piety, Princeton University Press, 2005; Hirshkind, The Ethical Soundscape, Cassette Sermons and Islamic Counterpublics, 2006; Gade, 2004), the article argues that these practices both sustain moral subjectivities and function as ritual responses to rupture. Drawing on De Martino’s “cultural apocalypse” (2023), it interprets exile-era pedagogies as cultural repair that helps followers reclaim agency and coherence amid uncertainty. Beyond Hizmet, the findings speak to: (1) how Islamic authority and validation migrate from institutions to platforms and distributed actors; (2) how digital publics reconstitute knowledge beyond the nation-state; and (3) how post-traumatic adaptation rearranges relations between social and cultural capital across transnational digital networks.</p>

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Between prison and platform: Reconstituting Islamic knowledge in a Post-2016 Turkish movement

  • 期刊论文

  • 发表日期：

    2025年12月27日

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  • Sümeyye Ulu-Sametoglu

摘要

This article examines how religious knowledge is produced, transmitted, and transformed in times of displacement, institutional rupture, and political suppression, using the post-2016 trajectory of the Turkish Hizmet movement as a case study. Drawing on digital and in-person ethnographic fieldwork, it explores how exiled members of the movement reappropriate traditional Islamic pedagogies, particularly the practice of sohbet (religious study circle), and adapt them to digital, carceral and clandestine settings. The study traces how informal, relational, and gendered modes of knowledge-making persist and evolve at the same time with the creation of new digital publics, despite the collapse of formal institutions and increasing fragmentation of authority. Engaging the anthropology of Islam on ethical self-formation, embodiment, and affect (Mahmood, Politics of Piety, Princeton University Press, 2005; Hirshkind, The Ethical Soundscape, Cassette Sermons and Islamic Counterpublics, 2006; Gade, 2004), the article argues that these practices both sustain moral subjectivities and function as ritual responses to rupture. Drawing on De Martino’s “cultural apocalypse” (2023), it interprets exile-era pedagogies as cultural repair that helps followers reclaim agency and coherence amid uncertainty. Beyond Hizmet, the findings speak to: (1) how Islamic authority and validation migrate from institutions to platforms and distributed actors; (2) how digital publics reconstitute knowledge beyond the nation-state; and (3) how post-traumatic adaptation rearranges relations between social and cultural capital across transnational digital networks.