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Celle Qui N'existe Pas. Soufisme Et Autorité Féminine À Istanbul

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Celle Qui N'existe Pas. Soufisme Et Autorité Féminine À Istanbul Celle qui n’existe pas. Soufisme et autorité féminine à Istanbul Thèse présentée par Anna Neubauer Pour l’obtention du titre de Docteure en Sciences humaines A l’Institut d’ethnologie, Faculté des lettres et sciences humaines Université de Neuchâtel Sous la direction de la Professeure Ellen Hertz Soutenue le 13 mai 2009 Jury: Dr. Martin van Bruinessen, Professeur, Arabic and Islamic Studies, Department of Theology and Religious Studies , Université de Utrecht, Pays-Bas Dr. Carl W. Ernst, William R. Kenan, Jr., Distinguished Professor of Islamic Studies University of North Carolina, Chapell Hill, USA Dr. Benoît Fliche, anthropologue, chargé de recherche au CNRS, Paris, France Dre. Ellen Hertz, Professeure, Institut d’ethnologie, Université de Neuchâtel, Suisse Mots-clés: autorité féminine, charisme, relation maître-disciples, soufisme, Rifāʿiyya, Turquie Keywords: female authority, charisma, master-disciple relationship, Sufism, Rifāʿiyya, Turkey Résumé: Cette étude cherche à saisir la vie d’un groupe de femmes et d’hommes, issu·e·s des classes aisées d'Istanbul, ayant choisi de se soumettre à la guide soufie Cemalnur Sargut. Celle-ci se rattache à une branche de la Rifāʿiyya fondée au début du XXème siècle à Istanbul, par Kenan Rifai Büyükaksoy (1867-1950). Le cas de Cemalnur Sargut sert d'exemple pour comprendre par quels mécanismes des femmes peuvent prétendre à des positions d'autorité dans le soufisme contemporain et justifier leur présence dans des chaînes de transmission (silsile) - où figurent principalement, sinon exclusivement, des hommes. Je m'intéresse aussi aux motivations de ces femmes et ces hommes de s’engager dans une voie soufie et en particulier de devenir les disciples de cette maître. La relation maître-disciple est centrale dans le soufisme tel qu'il est enseigné par Cemalnur Sargut. Une attention particulière a été portée à la manière dont le genre influence cette relation. En effet, ce groupe représente l’un des rares où une femme maître a des hommes pour disciples. Je m’arrête aussi sur l’idée de soumission des disciples à leur maître en regardant la manière dont elle est vécue dans les interactions quotidiennes. Enfin, les effets du récent succès de la guide auprès du grand public turc et international sur son autorité et son "métier" de maître sont analysés. Table des matières Remerciements .................................................................................................................. 1 Note liminaire.................................................................................................................... 3 Introduction ....................................................................................................................... 5 Le soufisme en Turquie ................................................................................................. 7 Laʿ Rifā iyya: une confrérie pour les classes inférieures? .............................................. 10 Kenan Rifai: fondateur d’une branche de la Rifāʿiyya pour l’élite stambouliote ........... 11 Celle qui n’existe pas ................................................................................................... 12 Structure de la thèse ..................................................................................................... 15 1. Approche théorique et méthode ................................................................................... 17 1.1. Approches anthropologiques du soufisme ............................................................. 17 Le soufisme, une relique du passé? ....................................................................... 17 Nouvelles approches dans la recherche sur le soufisme ......................................... 18 1.2. Le genre dans les études sur l’islam ...................................................................... 21 L’androcentrisme dans les études sur la religion ................................................... 21 La question de l’oppression des femmes ............................................................... 23 1.3. Soufisme et autorité féminine ................................................................................ 25 L'autorité féminine en islam .................................................................................. 25 La question de la ségrégation entre hommes et femmes ........................................ 26 L'importance des liens de parenté ......................................................................... 27 La question de la reconnaissance formelle de l’autorité féminine .......................... 28 Contraintes particulières pour les femmes ............................................................. 28 Cemalnur Sargut en tant que femme d’autorité ..................................................... 30 1.4. Le concept de charisme en sciences sociales ......................................................... 30 1.5. Méthode ................................................................................................................ 32 La démarche: observation participante, entretiens et documents ............................ 32 Une femme chrétienne et étrangère mène l’enquête .............................................. 33 Relations avec Cemalnur Sargut et ses disciples ................................................... 36 Choix des interlocuteurs pour les entretiens .......................................................... 39 Implication personnelle de la chercheuse .............................................................. 41 2. Cemalnur Sargut ou la légitimation d'une femme maître .............................................. 45 2.1. Enfance parmi les disciples et premiers pas comme maître .................................... 45 La vie quotidienne de la guide .............................................................................. 47 2.2. Légitimations traditionnelle et charismatique ........................................................ 48 2.3. L'émergence de femmes dans une chaîne initiatique .............................................. 50 Une silsile courte et des icazet symboliques .......................................................... 50 La mère de Kenan Rifai: une femme au début de la silsile? ................................... 50 Succession de Kenan Rifai: Samiha Ayverdi ........................................................ 52 Passage à Cemalnur Sargut ................................................................................... 55 2.4. Construction du charisme par la mise en scène de la biographie de Cemalnur Sargut .......................................................................................................................... 56 Selon sa mère: le récit d'une naissance miraculeuse .............................................. 56 Selon ses disciples: une force extraordinaire ......................................................... 58 Selon Cemalnur Sargut: une vie de souffrances pour atteindre la félicité ............... 59 3. Cemalnur Sargut et ses disciples .................................................................................. 67 3.1. Des sympathisant·e·s et des disciples .................................................................... 67 Différents cercles de personnes autour de la guide ................................................ 67 Profil sociologique des disciples ........................................................................... 68 3.2. L’association TÜRKKAD ..................................................................................... 71 Financement ......................................................................................................... 73 3.3. Le soufisme selon Cemalnur Sargut ...................................................................... 74 Le soufisme en tant que chemin initiatique ........................................................... 74 Les sources de son enseignement .......................................................................... 78 Au service de la société ........................................................................................ 80 Rapport à la laïcité ................................................................................................ 81 Les rituels ............................................................................................................. 83 Soufisme "académique" ........................................................................................ 85 Politique d'ouverture ............................................................................................. 85 3.4. Les cours .............................................................................................................. 86 Les sohbet ............................................................................................................ 86 Les cours de Coran ............................................................................................... 89 Ibn ʿArabī pour les hommes .................................................................................. 92 Ibn ʿArabī pour un petit groupe féminin d’élite ..................................................... 93 4. Discours sur le féminin et le masculin dans l’islam et le soufisme ................................ 95 4.1. Les femmes dans le Coran et aux débuts de l’islam ............................................... 97 4.2. La femme soufie par excellence: Rābiʿa .............................................................. 100 4.3. La femme comme figure
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