Köçümkulkïzï, Elmira and Daniel C. Waugh. "Religion." In Traditional Cultures in Central Asia." Silk Road Seattle (2001), http://depts.washington.edu/silkroad/culture/religion/religion.html.
Köçümkulkïzï and Waugh argue that "there is a syncretism between pre-Islamic religious tradition and Islamic norms, a fact which explains some of the distinctive features of Central Asian Islamic practice." Further they state: "It is difficult for most Central Asians today to distinguish today between that which is Islamic and that which is shamanic or non-Islamic." To fill out this argument they discuss shamanism, the Yasawi and Naqshbandi Sufi orders, formal/orthodox Islam of historic Bukhara and Samarqand, and sacred sites (mostly in Kyrgyzstan). Among the sacred sites they mention and provide photos of petroglyphs, balbals, burial sites, trees (some with strips of cloth and others with bones), and cairns/oboos. Other than mosques located nearby some of these sites and the presence of Arabic writing, it is unclear the relationship of these sites to Islam. The last example of sycretism cited is the Gur-i Amir Mausoleum in Samarqand, Uzbekistan about which the author's state, "a pole with a horse tail has been erected over one of the graves in the interior, a feature characteristic of oboo ritual sites in other regions of Central Asia which were not influenced by Islam. " Other interesting quotes are as follows:
Showing posts with label K. Show all posts
Showing posts with label K. Show all posts
Köçümkulkïzï, Elmira. "My 'Fairy-Tale' Kyrgyz Wedding." Silk Road Seattle (2004), http://depts.washington.edu/silkroad/culture/wedding/wedding.html.
Complete with text, video clips, and translated wedding songs, Köçümkulkïzï describes her traditional Kyrgyz wedding in Kyrgyzstan. While the article is not about Islam, the marriage was solemized by a mullah and a grandmother gave a special blessing. That blessing is captured in one of the video clips and is described as follows: "The groom’s grandmother gave a special blessing to us and all of us said “Oomiyin!” (Amen!) by stroking our faces with both palms." The following quote lists the main customs and rituals observed in the wedding, including the Islamic marriage ceremony:
Complete with text, video clips, and translated wedding songs, Köçümkulkïzï describes her traditional Kyrgyz wedding in Kyrgyzstan. While the article is not about Islam, the marriage was solemized by a mullah and a grandmother gave a special blessing. That blessing is captured in one of the video clips and is described as follows: "The groom’s grandmother gave a special blessing to us and all of us said “Oomiyin!” (Amen!) by stroking our faces with both palms." The following quote lists the main customs and rituals observed in the wedding, including the Islamic marriage ceremony:
Keller, Shoshana. To Moscow, not Mecca: The Soviet Campaign Against Islam in Central Asia, 1917-1941. Westport, CN: Praeger, 2001.
As her title states, Keller's book provides a history of the Soviet campaign against Islam in Central Asia. The work is based on archival research in Moscow and Tashkent and bibliographic sources in Russian and English. The Glossary and Index are not very extensive.
As her title states, Keller's book provides a history of the Soviet campaign against Islam in Central Asia. The work is based on archival research in Moscow and Tashkent and bibliographic sources in Russian and English. The Glossary and Index are not very extensive.
Krämer, Gudrun, Denis Matringe, John Nawas, and Everett Rowson, eds. Encyclopaedia of Islam, THREE. Brill Online, 2010.
The third edition of the Encyclopaedia of Islam is similar to the second edition, but it has much fewer entries. Some of the few entries relating to Central Asia include Astana (nothing about Islam) and Babur. Descriptors: 2010s, bibliographic, encyclopedia, K, M, N, post-Soviet, pre-Tsarist, R, Soviet, Tsarist.
The third edition of the Encyclopaedia of Islam is similar to the second edition, but it has much fewer entries. Some of the few entries relating to Central Asia include Astana (nothing about Islam) and Babur. Descriptors: 2010s, bibliographic, encyclopedia, K, M, N, post-Soviet, pre-Tsarist, R, Soviet, Tsarist.
Khalid, Adeeb. The Politics of Muslim Cultural Reform: Jadidism in Central Asia. Berkeley and Los Angeles: University of California Press, 1998.
Khalid's book covers Jadid reformers in the nineteenth and early twentieth centuries who sought to reform Islam in order to reconcile it with modernity and who used the media as a tool and promoted modern education. In describing the debates prompted by the Jadids of what is "Islamic," Kahlid argues as follows on page xiii: "Islam, and Muslim culture, and the sense of being Muslim are far from immutable characteristics; rather, they change and evolve and do so through debate and the struggles of different groups in Muslim society."
Sections: List of Tables; Preface; Technical Note; Abbreviations; Introduction; 1-Knowledge and Society in the Nineteenth Century; 2-The Making of a Colonial Society; 3-The Origins of Jadidism; 4-The Politics of Admonition; 5-Knowledge as Salvation; 6-Imagining the Nation; 7-Navigating the Nation; 8-1917: The Moment of Truth; Epilogue; Select Bibliography; Index. Descriptors: 1990s, archival, bibliographic, book, diversity, history, jadids, K, reform, Soviet, Tsarist.
Khalid's book covers Jadid reformers in the nineteenth and early twentieth centuries who sought to reform Islam in order to reconcile it with modernity and who used the media as a tool and promoted modern education. In describing the debates prompted by the Jadids of what is "Islamic," Kahlid argues as follows on page xiii: "Islam, and Muslim culture, and the sense of being Muslim are far from immutable characteristics; rather, they change and evolve and do so through debate and the struggles of different groups in Muslim society."
Sections: List of Tables; Preface; Technical Note; Abbreviations; Introduction; 1-Knowledge and Society in the Nineteenth Century; 2-The Making of a Colonial Society; 3-The Origins of Jadidism; 4-The Politics of Admonition; 5-Knowledge as Salvation; 6-Imagining the Nation; 7-Navigating the Nation; 8-1917: The Moment of Truth; Epilogue; Select Bibliography; Index. Descriptors: 1990s, archival, bibliographic, book, diversity, history, jadids, K, reform, Soviet, Tsarist.
Khalid, Adeeb. Islam After Communism: Religion and Politics in Central Asia. Berkley and Los Angeles: University of California Press, 2007.
In response to 9/11, and perhaps works written on political Islam in Central Asia after 9/11, this book provides an introduction to contemporary (and historical) Islam in Central Asia with a focus more on politics than popular religious practices. Khalid argues that Islam in the region is secular not political and that it forms part of the region's national identity. His contemporary research is focused mostly on Uzbekistan.
Sections: List of Maps and Tables; Acknowledgments; Introduction; Islam in Central Asia; Empire and the Challenge of Modernity; The Soviet Assault on Islam; Islam in Opposition; The Politics of Antiterrorism; Conclusion: Andijan and Beyond; Glossary; Notes; Select Bibliography; Index. Descriptors: 2000s, book, history, K, post-Soviet, secular Islam, Soviet
In response to 9/11, and perhaps works written on political Islam in Central Asia after 9/11, this book provides an introduction to contemporary (and historical) Islam in Central Asia with a focus more on politics than popular religious practices. Khalid argues that Islam in the region is secular not political and that it forms part of the region's national identity. His contemporary research is focused mostly on Uzbekistan.
Sections: List of Maps and Tables; Acknowledgments; Introduction; Islam in Central Asia; Empire and the Challenge of Modernity; The Soviet Assault on Islam; Islam in Opposition; The Politics of Antiterrorism; Conclusion: Andijan and Beyond; Glossary; Notes; Select Bibliography; Index. Descriptors: 2000s, book, history, K, post-Soviet, secular Islam, Soviet
Knobloch, Edgar. Monuments of Central Asia: A Guide to the Archaeology, Art and Architecture of Turkestan. New York: I.B. Tauris, 2001.
As the subtitle implies, this is a comprehensive guide to the archeology, art, and architecture of Central Asia, western China, and Afghanistan. It contains a lot of textual description and some architectural photos and sketches of designs plans.
Sections: List of Maps and Plans; Preface; Acknowledgements; Introduction; Part 1 The Countries (Land and People; Outline of History; Civilisation; Architecture and Architectural Decoration; The Sources); Part II Central Asia (Khorezm; The Zarafshan Valley; Turkmenistan; The Amu Darya Valley and Southern Tajikistan; The Syr Darya and Ferghana Valleys; Kazakhstan and Kirghizstan); Part III Xinjian or Eastern Turkestan (History; Urumchi, Turfan and Kucha; Tun-huang to Kashgar); Part IV Afghanistan (History; The Centre and the East; The West; The North; The South); Appendix: Aftermath of Destruction; Bibliography; Index. Descriptors: 2000s, architecture, book, K
As the subtitle implies, this is a comprehensive guide to the archeology, art, and architecture of Central Asia, western China, and Afghanistan. It contains a lot of textual description and some architectural photos and sketches of designs plans.
Sections: List of Maps and Plans; Preface; Acknowledgements; Introduction; Part 1 The Countries (Land and People; Outline of History; Civilisation; Architecture and Architectural Decoration; The Sources); Part II Central Asia (Khorezm; The Zarafshan Valley; Turkmenistan; The Amu Darya Valley and Southern Tajikistan; The Syr Darya and Ferghana Valleys; Kazakhstan and Kirghizstan); Part III Xinjian or Eastern Turkestan (History; Urumchi, Turfan and Kucha; Tun-huang to Kashgar); Part IV Afghanistan (History; The Centre and the East; The West; The North; The South); Appendix: Aftermath of Destruction; Bibliography; Index. Descriptors: 2000s, architecture, book, K
Kamp, Marianne. The New Woman in Uzbekistan: Islam, Modernity, and Unveiling Under Communism. Seattle: University of Washington Press, 2006.
While other works on the hujum (Soviet efforts to eliminate the veil) start with the hujum, Kamp shows the history of veiling in Uzbekistan prior to the hujum. In some parts it was drier than I expected, but it is an important work given the relative lack of information on the topic, and subtopics like otins. It also has a good glossary of terms.
Sections: Russian Colonialism in Turkestan and Bukhara; Jadids and the Reform of Women; The Revolution and Rights for Uzbek Women; The Otin and the Soviet School (The Otin and Traditional Education; Closing the Door); The New Women; Unveiling before the Hujum; The Hujum; The Counter-Hujum: Terror and Veiling; Continuity and Change in Uzbek Women's Lives; Conclusions
While other works on the hujum (Soviet efforts to eliminate the veil) start with the hujum, Kamp shows the history of veiling in Uzbekistan prior to the hujum. In some parts it was drier than I expected, but it is an important work given the relative lack of information on the topic, and subtopics like otins. It also has a good glossary of terms.
Sections: Russian Colonialism in Turkestan and Bukhara; Jadids and the Reform of Women; The Revolution and Rights for Uzbek Women; The Otin and the Soviet School (The Otin and Traditional Education; Closing the Door); The New Women; Unveiling before the Hujum; The Hujum; The Counter-Hujum: Terror and Veiling; Continuity and Change in Uzbek Women's Lives; Conclusions
Frank, Allen J. and Mirkasyim A. Usmanov, eds. An Islamic Biographical Dictionary of the Eastern Kazakh Steppe, 1770-1912: Khalidi, Qurban-'Ali. Brill's Inner Asian Library, Vol. 12, edited by Nicola Di Cosmo, Devin Deweese and Caroline Humphrey. Leiden: Brill, 2005.
This book, which was written between 1911 and 1913, contains many short biographies translated into English of Muslim figures in the eastern Kazakh steppe. Qurban-'Ali Khalidi, the author, lived from 1846 to 1913. He was a chief judge (qazi/qadi) for local Turkic Muslims and was accomplished in Qur'an recitation and Islamic law.
Contents: Introduction (The Author and his Works; Islam in Eastern Kazakhstan and Dzungaria; Islamic Biographical Dictionaries in Imperial Russia; The Manuscript: Its Scope, Sources, and Language; Editor's Notes on the Edition); the Dictionary (English Translation and Notes; Turkic Text)
This book, which was written between 1911 and 1913, contains many short biographies translated into English of Muslim figures in the eastern Kazakh steppe. Qurban-'Ali Khalidi, the author, lived from 1846 to 1913. He was a chief judge (qazi/qadi) for local Turkic Muslims and was accomplished in Qur'an recitation and Islamic law.
Contents: Introduction (The Author and his Works; Islam in Eastern Kazakhstan and Dzungaria; Islamic Biographical Dictionaries in Imperial Russia; The Manuscript: Its Scope, Sources, and Language; Editor's Notes on the Edition); the Dictionary (English Translation and Notes; Turkic Text)
Abramson, David M. and Elyor E. Karimov. "Sacred Sites, Profane Ideologies: Religious Pilgrimage and the Uzbek State." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 319-338. Bloomington: Indiana University Press, 2007.
This chapter is very interesting and based on archival information and fieldwork. It reviews the contemporary practice of visiting sacred shrines in Uzbekistan. In doing so it shows the difference between Islam as interpreted by ordinary people and those who have religious education and how the state controls Islam in contemporary Uzbekistan.
Sections: Definition of a Sacred Site; Shared Shrines, Contested Practices (The Shrine of Ughlanjon-ota; The Tomb of Bahauddin Naqshband); Rethinking Religion in the Post-Soviet World; Conclusions: Islam and the Anthropology of Social Change
This chapter is very interesting and based on archival information and fieldwork. It reviews the contemporary practice of visiting sacred shrines in Uzbekistan. In doing so it shows the difference between Islam as interpreted by ordinary people and those who have religious education and how the state controls Islam in contemporary Uzbekistan.
Sections: Definition of a Sacred Site; Shared Shrines, Contested Practices (The Shrine of Ughlanjon-ota; The Tomb of Bahauddin Naqshband); Rethinking Religion in the Post-Soviet World; Conclusions: Islam and the Anthropology of Social Change
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