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.
Showing posts with label M. Show all posts
Showing posts with label M. Show all posts
Malashenko, Alexei. "Islam in Central Asia." In Central Asian Security: The New International Context, edited by Roy Allison and Lena Jonson, 49-68. London: Royal Institute of International Affairs, 2001.
According to Malashenko on page 49: "The purpose of this chapter is to discuss Islam as a factor both for consolidating and for dividing the Central Asian states." Malashenko argues that Islam as a religious heritage did not consolidate the contemporary Central Asian states, but the threat of radical Islam did to some extent with regard to security. Malashenko also discusses the "Islamic factor" with regard to Central Asian foreign relations with Russian and the wider Muslim world. Finally, he concludes that Islam has an influence, but is not a principle factor in Central Asian foreign relations.
Contents: Islam in Central Asian Society; Radical Islam and the Central Asian States; The 'Islamic Factor' and the Role of Russia; Central Asia and the Wider Muslim World; Prospects for the Future; Notes. Descriptors: 2000s, chapter, foreign relations, M, political science, post-Soviet.
According to Malashenko on page 49: "The purpose of this chapter is to discuss Islam as a factor both for consolidating and for dividing the Central Asian states." Malashenko argues that Islam as a religious heritage did not consolidate the contemporary Central Asian states, but the threat of radical Islam did to some extent with regard to security. Malashenko also discusses the "Islamic factor" with regard to Central Asian foreign relations with Russian and the wider Muslim world. Finally, he concludes that Islam has an influence, but is not a principle factor in Central Asian foreign relations.
Contents: Islam in Central Asian Society; Radical Islam and the Central Asian States; The 'Islamic Factor' and the Role of Russia; Central Asia and the Wider Muslim World; Prospects for the Future; Notes. Descriptors: 2000s, chapter, foreign relations, M, political science, post-Soviet.
Frank, Allen J. and Jahangir Mamatov. Dictionary of Central Asian Islamic Terms. Hyattsville, MD: Dunwoody Press, 2002.
This dictionary attempts to fill the gap left by many Soviet era dictionaries of the Central Asian languages that did not include many Islamic terms. It's sources are Islamic documents and audio recordings in the region corroborated by native speakers. It contains an Index of words from and dictionary entries with variant spellings from the following languages. Arabic, Bakshir, Karakalpak, Kazakh, Kyrgyz, Tajik, Tatar, Turkmen, Uygur, and Uzbek.
Sections: Introduction; What is an Islamic Terms; Sources; Central Asia; Sources (graphic and audio); Abbreviations; Indexes; The Dictionary. Descriptors: 2000s, audio, bibliographic, book, dictionary, F, linguistics, M, post-Soviet
This dictionary attempts to fill the gap left by many Soviet era dictionaries of the Central Asian languages that did not include many Islamic terms. It's sources are Islamic documents and audio recordings in the region corroborated by native speakers. It contains an Index of words from and dictionary entries with variant spellings from the following languages. Arabic, Bakshir, Karakalpak, Kazakh, Kyrgyz, Tajik, Tatar, Turkmen, Uygur, and Uzbek.
Sections: Introduction; What is an Islamic Terms; Sources; Central Asia; Sources (graphic and audio); Abbreviations; Indexes; The Dictionary. Descriptors: 2000s, audio, bibliographic, book, dictionary, F, linguistics, M, post-Soviet
Montgomery, David W. "Namaz, Wishing Trees, and Vodka: The Diversity of Everyday Religious Life in Central Asia." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 355-370. Bloomington and Indianapolis: Indiana University Press, 2007.
In this chapter Montgomery follows three people in Kyrgyzstan and describes how they each practice and view Islam differently. He argues that religion in Central Asia is diverse and important to the people, but not all consuming.
Contents: Ideas of Islamic Orthopraxy and the Problem of Purity; Traditional Religious Practice, Syncretism, and Everyday Religious Meaning; Multiple Meanings of Sacred Space: The Case of Solomon's Mountain; Russian Orthodoxy, the New Christians, and the Challenge of Plurality; Religion on the Streets
In this chapter Montgomery follows three people in Kyrgyzstan and describes how they each practice and view Islam differently. He argues that religion in Central Asia is diverse and important to the people, but not all consuming.
Contents: Ideas of Islamic Orthopraxy and the Problem of Purity; Traditional Religious Practice, Syncretism, and Everyday Religious Meaning; Multiple Meanings of Sacred Space: The Case of Solomon's Mountain; Russian Orthodoxy, the New Christians, and the Challenge of Plurality; Religion on the Streets
Moses, Larry W. "Uigur." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 451-454. Westport, CT: Greenwood Press, 1978.
This short chapter outlines the history of the Uygurs. Only the last two paragraphs discuss Islam and they state that the Uygurs began to adopt Islam in the tenth century; like other Turkic groups, they were heavily influenced by Sufis; and they remained devout Muslims until the communist period.
This short chapter outlines the history of the Uygurs. Only the last two paragraphs discuss Islam and they state that the Uygurs began to adopt Islam in the tenth century; like other Turkic groups, they were heavily influenced by Sufis; and they remained devout Muslims until the communist period.
McGlinchey, Eric M. "Divided Faith: Trapped Between State and Islam in Uzbekistan." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 305-318. Bloomington: Indiana University Press, 2007.
McGlinchey's chapter is very interesting. It tells the stories of a few contemporary pious, but not radical, individuals who were persecuted by the government in order to show how Uzbekistan monitors and controls religious activity and mosques. McGlinchey argues that piety does not equal extremism. Sections: The Neighborhood Mosque and the Limits of Uzbek State Control; Family Life and State Intimidation; The State's Manipulation of Radical Islam; Conclusion
McGlinchey's chapter is very interesting. It tells the stories of a few contemporary pious, but not radical, individuals who were persecuted by the government in order to show how Uzbekistan monitors and controls religious activity and mosques. McGlinchey argues that piety does not equal extremism. Sections: The Neighborhood Mosque and the Limits of Uzbek State Control; Family Life and State Intimidation; The State's Manipulation of Radical Islam; Conclusion
Muhammad Ali. Eternal Longings: Historical Novel. Translated by Dilbarkhon Muhammad Ali qizi. Tashkent: Literature Foundation Press, 2006.
This is a nice historical novel set in the early 20th century. It traces the true story of Said Mahmudkhon Ture (and some of his relations) who was raised in Chust, Uzbekistan, but ended up as a religious scholar at the Dorulmuallimin madrasa in Kabul, Afghanistan. His mother was an otin and his grandfather was a Sufi ishan and sheikh. The book's main theme is Uzbeks who ended up outside of their motherland for various reasons, including escape from the Soviet regime, and their "eternal longings" to return to the motherland. As the author jumps between scenes, the reading does not always easily flow, but it provides some very interesting insights into Islam in Central Asia that can only be achieved through Central Asian literature.
This is a nice historical novel set in the early 20th century. It traces the true story of Said Mahmudkhon Ture (and some of his relations) who was raised in Chust, Uzbekistan, but ended up as a religious scholar at the Dorulmuallimin madrasa in Kabul, Afghanistan. His mother was an otin and his grandfather was a Sufi ishan and sheikh. The book's main theme is Uzbeks who ended up outside of their motherland for various reasons, including escape from the Soviet regime, and their "eternal longings" to return to the motherland. As the author jumps between scenes, the reading does not always easily flow, but it provides some very interesting insights into Islam in Central Asia that can only be achieved through Central Asian literature.
Mote, Victor L. "Tatars." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 395-400. Westport, CT: Greenwood Press, 1978.
Among other items, this chapter discusses the complexity of the Tatar identity, the relative importance of education to them, and family matters. Descriptors: 1970s, chapter, ethnography, identity, M, political science, Soviet, Tatar
Among other items, this chapter discusses the complexity of the Tatar identity, the relative importance of education to them, and family matters. Descriptors: 1970s, chapter, ethnography, identity, M, political science, Soviet, Tatar
Mote, Victor L. "Kirgiz." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 215-220. Westport, CT: Greenwood Press, 1978.
This chapter helps demonstrate the diversity of Islam in Central Asia. It discusses the animal husbandry and the remaining semi-nomadic ways of the Kyrgyz in Soviet times. It also discusses the condition of women in marriage and points out that they did not wear the veil.
This chapter helps demonstrate the diversity of Islam in Central Asia. It discusses the animal husbandry and the remaining semi-nomadic ways of the Kyrgyz in Soviet times. It also discusses the condition of women in marriage and points out that they did not wear the veil.
Montgomery, David C. "Uzbek." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 460-464. Westport, CT: Greenwood Press, 1978.
This chapter briefly describes the history and culture of Uzbeks during Soviet times. It also discusses their conversion to Islam and the Soviet treatment of Islam. Despite Soviet laws, it states that Uzbeks continued certain religious practices such circumcision, Islamic feast days, Islamic marriage and funerals, polygamy, shrine visits, patron Islamic saints, and Muslim names. It also discusses the Soviet attempts to liberate women with marriage, divorce, and polygamy laws and the campaign to end the veil.
This chapter briefly describes the history and culture of Uzbeks during Soviet times. It also discusses their conversion to Islam and the Soviet treatment of Islam. Despite Soviet laws, it states that Uzbeks continued certain religious practices such circumcision, Islamic feast days, Islamic marriage and funerals, polygamy, shrine visits, patron Islamic saints, and Muslim names. It also discusses the Soviet attempts to liberate women with marriage, divorce, and polygamy laws and the campaign to end the veil.
Polonskaya, Ludmila and Alexei Malashenko. Islam in Central Asia. Reading: Ithaca Press, 1994.
This book summarizes the pre-Tzarist, Tzarist, Soviet, and post-Soviet history of Islam in Central Asia. It argues that the Bolsheviks in Soviet times were not able to abolish Islam as it merely went underground. It uses many Russian sources that may not be easily accessible and mentions early Moslem reformers in the region and compares them to reformers in other Muslim countries like Egypt. It's main draw-back is that it is not current. For example, the authors speculate that Islamic fundamentalism would have greater political power in Central Asia than it has had in the 15 years since the book's publication.
Contents: Islam and Central Asia before the Russian conquest; Islam in Central Asia from the period of colonisation to the 1917 Revolution; Islam and Moslems of Central Asia under the communist regime; The first steps of Islamic renaissance; Islam and politics; New Moslem Central Asian States and Russia. Descriptors: 1990s, book, history, M, overview, P, post-Soviet, pre-Tsarist, Soviet, Tsarist.
This book summarizes the pre-Tzarist, Tzarist, Soviet, and post-Soviet history of Islam in Central Asia. It argues that the Bolsheviks in Soviet times were not able to abolish Islam as it merely went underground. It uses many Russian sources that may not be easily accessible and mentions early Moslem reformers in the region and compares them to reformers in other Muslim countries like Egypt. It's main draw-back is that it is not current. For example, the authors speculate that Islamic fundamentalism would have greater political power in Central Asia than it has had in the 15 years since the book's publication.
Contents: Islam and Central Asia before the Russian conquest; Islam in Central Asia from the period of colonisation to the 1917 Revolution; Islam and Moslems of Central Asia under the communist regime; The first steps of Islamic renaissance; Islam and politics; New Moslem Central Asian States and Russia. Descriptors: 1990s, book, history, M, overview, P, post-Soviet, pre-Tsarist, Soviet, Tsarist.
Mote, Victor L. "Karakalpak." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 201-205. Westport, CT: Greenwood Press, 1978.
This chapter briefly attempts to describe the origins of Karakalpaks. It argues that the condition of Karakalpak women during Soviet times was relatively better than among other ethnic groups in the region, for example with regard to the veil. It also shows that some Karakalpaks in Soviet times were still semi-nomadic.
This chapter briefly attempts to describe the origins of Karakalpaks. It argues that the condition of Karakalpak women during Soviet times was relatively better than among other ethnic groups in the region, for example with regard to the veil. It also shows that some Karakalpaks in Soviet times were still semi-nomadic.
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