Roy, Olivier. "Islam." In The New Central Asia: The Creation of Nations. Washington Square, NY: New York University Press. Reprint 2005. First published in in the US in 2000. Originally published as La Nouvelle Asie centrale ou la fabrication des nations in 1997.
While Roy discusses political Islam, he also touches on Naqshbandiyya and Yasawiyya Sufism. He also lists many of the books, including the Chahar kitab and Haftyek (see also Muhammad Ali 2006), that were used in families to preserve Islamic knowedge and that were passed from parents to children. In his section on parallel Islam he discusses how the Soviet repression of Islam was tempered. For example, shrines were labled as "museums" and local KGB were complicit or unaware of popular Islamic practices.
Contents: Traditional Islam in Central Asia; The Sufi Brotherhoods: A Sufism That is Omnipresent and Takes Many Forms; Sufism and Politics; Official Islam; Parallel Islam; The Islamist Radicalisation; The New Muftiyyas and Division of the Community.
Descriptors: 2000s, chapter, political science, post-Soviet, R, Soviet, state control, Sufism; Hanafi, syncretism.
Showing posts with label chapter. Show all posts
Showing posts with label chapter. Show all posts
Riasanovsky, V. A. "Juristic Customs of the Kirghiz." In Customary Law of the Nomadic Tribes of Siberia. Tientsin, 1938.
This chapter quotes some of the Kazakh (referred to by Riasanovsky as "Kirghiz (Kirghiz-Kaisaks)") customary laws (e.g. family, property, criminal) that were codified (e.g. "Laws of Khan Tevka") during the Tsarist period. It also reviews some of the Mongol, Muslim, and Russian influences on customary law. On page 24, Riasanovsky states: "As is well known, the Mohammedan religion exerted an influence on the laws of the peoples which professed it. Such influence also existed among the Kirghiz."
This chapter quotes some of the Kazakh (referred to by Riasanovsky as "Kirghiz (Kirghiz-Kaisaks)") customary laws (e.g. family, property, criminal) that were codified (e.g. "Laws of Khan Tevka") during the Tsarist period. It also reviews some of the Mongol, Muslim, and Russian influences on customary law. On page 24, Riasanovsky states: "As is well known, the Mohammedan religion exerted an influence on the laws of the peoples which professed it. Such influence also existed among the Kirghiz."
Adams, Laura. "Public and Private Celebrations: Uzbekistan's National Holidays." In Everyday Life in Central Asia: Past and Present, edited by Jeff Sahadeo and Russell Zanca, 198-212. Bloomington: Indiana University Press, 2007.
Among other holidays in this chapter Adams describes contemporary Qurbon Hayiti, Ramazan Hayiti, and Navruz. In her discussion of the two Eids (Qurbon Hayiti, Ramazan Hayiti), she mentions Ramadan fasting. She describes Navruz as a secular holiday even though it has Zoroastrian elements and fails to mention that many people in Central Asia consider it a Muslim holiday. See, for example, Canfield (1993).
Sections: Religious Holidays; Secular Holidays; A Typical Holiday; Notes; References. Cross References: Canfield 1993; Sahadeo and Zanca 2007. Descriptors: 2000s, A, bibliographic, chapter, description, holidays, Navruz, post-Soviet, Qurbon Hayit, Ramadan, Roza Hayit, Uzbekistan, Uzbeks; syncretism, pluralism-textual/popular.
Among other holidays in this chapter Adams describes contemporary Qurbon Hayiti, Ramazan Hayiti, and Navruz. In her discussion of the two Eids (Qurbon Hayiti, Ramazan Hayiti), she mentions Ramadan fasting. She describes Navruz as a secular holiday even though it has Zoroastrian elements and fails to mention that many people in Central Asia consider it a Muslim holiday. See, for example, Canfield (1993).
Sections: Religious Holidays; Secular Holidays; A Typical Holiday; Notes; References. Cross References: Canfield 1993; Sahadeo and Zanca 2007. Descriptors: 2000s, A, bibliographic, chapter, description, holidays, Navruz, post-Soviet, Qurbon Hayit, Ramadan, Roza Hayit, Uzbekistan, Uzbeks; syncretism, pluralism-textual/popular.
Tabyshalieva, Anara. "The Kyrgyz and the Spiritual Dimensions of Daily Life." In Islam and Central Asia: An Enduring Legacy or an Evolving Threat?, edited by R. Z. Sagdeev and Susan Eisenhower, 27-38. A Center for Political and Strategic Studies book. Washington, DC: Center for Political and Strategic Studies, 2000.
Tabyshalieva's first two sections briefly discuss sacred sites in Kyrgyzstan, including Suleiman's Mountain in Osh. The third and fourth sections discuss religious pluralism. She divides Kyrgyzstan into three parts: Bishkek with Christian groups; the North with "traditional" Islam; and the South with "strict" Islam. The section on women briefly discusses the veil, polygamy, abortion, and male-domination. The last section discusses political issues in other Central Asian countries. In conclusion, she argues that Central Asian states should be more transparent and open with religion in order to prevent conflicts. Tabyshalieva's chapter covers a lot of material, but not in depth.
Tabyshalieva's first two sections briefly discuss sacred sites in Kyrgyzstan, including Suleiman's Mountain in Osh. The third and fourth sections discuss religious pluralism. She divides Kyrgyzstan into three parts: Bishkek with Christian groups; the North with "traditional" Islam; and the South with "strict" Islam. The section on women briefly discusses the veil, polygamy, abortion, and male-domination. The last section discusses political issues in other Central Asian countries. In conclusion, she argues that Central Asian states should be more transparent and open with religion in order to prevent conflicts. Tabyshalieva's chapter covers a lot of material, but not in depth.
Sagdeev, Roald. "Historical Background." In "Central Asia and Islam: An Overview." In Islam and Central Asia: An Enduring Legacy or an Evolving Threat?, edited by R. Z. Sagdeev and Susan Eisenhower, 7-10. A Center for Political and Strategic Studies book. Washington, DC: Center for Political and Strategic Studies, 2000.
This four page section is a brief standard historical overview of Islam in Central Asia. It has a larger emphasis on the Soviet period and only one sentence on the contemporary period. In addition to the basic history, it briefly discusses Jadids, but not Sufism. The other sections in the chapter, which are more political, include: The Transformation of Islam in Post-Soviet Central Asia; The Great Split; Interconnections with Russia; External Factors in the Islamic World; Islam and Regional Problems.
Descriptors: 2000s, chapter, general knowledge, overview, pre-Tsarist, R, science, section, Soviet, Tsarist.
This four page section is a brief standard historical overview of Islam in Central Asia. It has a larger emphasis on the Soviet period and only one sentence on the contemporary period. In addition to the basic history, it briefly discusses Jadids, but not Sufism. The other sections in the chapter, which are more political, include: The Transformation of Islam in Post-Soviet Central Asia; The Great Split; Interconnections with Russia; External Factors in the Islamic World; Islam and Regional Problems.
Descriptors: 2000s, chapter, general knowledge, overview, pre-Tsarist, R, science, section, Soviet, Tsarist.
Niyazi, Aziz. "Islam and Tajikistan's Human and Ecological Crisis." In Civil society in Central Asia, edited by M. Holt Ruffin and Daniel Waugh, 180-197. Seattle: University of Washington Press, 1999.
On page 180, Niyazi describes his thesis and chapter as follows: "In Tajikistan, traditional Islamic values, which are concerned with a balanced approach to human development and the conservation of natural resources, may be the key to stable long-term development. This essay will review the nature of Islam in Tajikistan, discuss the connection between the 'Islamic revival' there and the crisis that erupted in the 1990s, and then propose in general terms the way in which local tradition may hold the solution to problems of stable development." In the section on tradition, Niyazi discusses Sufism, shrines, and sacred places. The chapter notes have long explanations and cite English and Russian sources.
Contents: Tradition; The Industrial Onslaught-The Islamic Response; Wider Implications; Traditional Society and Contemporary Problems of Stable Development; notes. Descriptors: 1990s, bibliographic, chapter, history, N, post-Soviet, reform, Tajikistan.
On page 180, Niyazi describes his thesis and chapter as follows: "In Tajikistan, traditional Islamic values, which are concerned with a balanced approach to human development and the conservation of natural resources, may be the key to stable long-term development. This essay will review the nature of Islam in Tajikistan, discuss the connection between the 'Islamic revival' there and the crisis that erupted in the 1990s, and then propose in general terms the way in which local tradition may hold the solution to problems of stable development." In the section on tradition, Niyazi discusses Sufism, shrines, and sacred places. The chapter notes have long explanations and cite English and Russian sources.
Contents: Tradition; The Industrial Onslaught-The Islamic Response; Wider Implications; Traditional Society and Contemporary Problems of Stable Development; notes. Descriptors: 1990s, bibliographic, chapter, history, N, post-Soviet, reform, Tajikistan.
Hanks, Reuel. "Civil Society and Identity in Uzbekistan: The Emergent Role of Islam." In Civil society in Central Asia, edited by M. Holt Ruffin and Daniel Waugh, 158-179. Seattle: University of Washington Press, 1999.
After defining civil society, the second section provides a basic overview of historical and contemporary Islam in Central Asia. He argues that Islam is plural within Central Asia (e.g. Sufism and sacred places) and, due to the Soviet legacy, is different in Central Asia than in other parts of the world. In the third section, he uses survey data (including his own small sample of students in Uzbekistan) to review the religiosity of Muslims in Central Asia. Based on the surveys, he argues on page 166, that "Islam is seen now by many, if not most, traditionally Muslim groups as the moral foundation of Uzbek society." The fourth discusses the mahalla and its relationship with Islam. The final section argues that Islam would be an important factor in any civil society in Uzbekistan.
After defining civil society, the second section provides a basic overview of historical and contemporary Islam in Central Asia. He argues that Islam is plural within Central Asia (e.g. Sufism and sacred places) and, due to the Soviet legacy, is different in Central Asia than in other parts of the world. In the third section, he uses survey data (including his own small sample of students in Uzbekistan) to review the religiosity of Muslims in Central Asia. Based on the surveys, he argues on page 166, that "Islam is seen now by many, if not most, traditionally Muslim groups as the moral foundation of Uzbek society." The fourth discusses the mahalla and its relationship with Islam. The final section argues that Islam would be an important factor in any civil society in Uzbekistan.
Polat, Abdummanob. "Islam and the Wahabis: A Threat to Stability?" In "Can Uzbekistan Build Democracy and Civil Society?" In Civil society in Central Asia, edited by M. Holt Ruffin and Daniel Waugh, 141-144. Seattle: University of Washington Press, 1999.
In this four page section, Polat reviews the state control of unofficial Muslim clergy in contemporary Uzbekistan. He mentions many of the names of Muslim religious leaders who have been suppressed and discusses the tension between "traditional" Islam and stricter versions of Islam. The following quote from page 142, which likely holds true today (see McGlinchey), portrays the affect of state suppression on the everyday life of Muslims in Uzbekistan: "Today, there is no known Islamic leader in Uzbekistan, either official or independent, who feels free to express his views publicly."
Descriptors: 1990s, A, chapter, diversity, political science, post-Soviet, section, state control, Uzbekistan; pluralism-textual/popular.
In this four page section, Polat reviews the state control of unofficial Muslim clergy in contemporary Uzbekistan. He mentions many of the names of Muslim religious leaders who have been suppressed and discusses the tension between "traditional" Islam and stricter versions of Islam. The following quote from page 142, which likely holds true today (see McGlinchey), portrays the affect of state suppression on the everyday life of Muslims in Uzbekistan: "Today, there is no known Islamic leader in Uzbekistan, either official or independent, who feels free to express his views publicly."
Descriptors: 1990s, A, chapter, diversity, political science, post-Soviet, section, state control, Uzbekistan; pluralism-textual/popular.
Jones, Schuyler. "Religion." In Afghanistan, 143-145. World bibliographical Series, v. 135. Oxford, England: Clio Press, 1992.
Jones only includes 15 works (all in the English language) on religion (mostly Islam) in his bibliography of Afghanistan. In addition to the chapter on Religion, works on Islam might be included in other chapters. Descriptors: 1990s, Afghanistan, bibliography, chapter, J, Soviet
Jones only includes 15 works (all in the English language) on religion (mostly Islam) in his bibliography of Afghanistan. In addition to the chapter on Religion, works on Islam might be included in other chapters. Descriptors: 1990s, Afghanistan, bibliography, chapter, J, Soviet
Bregel, Yuri. "Religion." In Bibliography of Islamic Central Asia, Part I: History; Religion; Culture, 671-712. Bloomington, IN: Research Institute for Inner Asian Studies, Indiana University, 1995.
Bregel's bibliography is three two-inch thick volumes covering everything to do with Central Asia. The section on religion is only one section of the bibliography and works touching on Islam in Central Asia might be found in other sections. Most of the works are in Russian or other Central Asian languages. Because this bibliography is so comprehensive, it appears to be a great tool for researching foreign sources on Central Asia. It's main limitation is that it was published in 1995 and does not include the many subsequent publications, including those in English, on the region.
Relevent Sections: Islam (General; Islamization; Islam under Russian Rule; Islam under Chinse Rule; Theology and Law; Sects (Ismailiyya; Other); Sufism (General, Early Sufism; Under Russian Rule; Under Chinese Rule; Sufi Orders: Naqshabandiyya; Sufi Orders: Yasaviyya; Sufi Orders: Kubraviyya; Sufi Orders:Other); Saints and Holy Places; Popular Beliefs and Practices. Descriptors: 1990s, B, bibliography, chapter, post-Soviet, pre-Tsarist, Soviet, Tsarist
Bregel's bibliography is three two-inch thick volumes covering everything to do with Central Asia. The section on religion is only one section of the bibliography and works touching on Islam in Central Asia might be found in other sections. Most of the works are in Russian or other Central Asian languages. Because this bibliography is so comprehensive, it appears to be a great tool for researching foreign sources on Central Asia. It's main limitation is that it was published in 1995 and does not include the many subsequent publications, including those in English, on the region.
Relevent Sections: Islam (General; Islamization; Islam under Russian Rule; Islam under Chinse Rule; Theology and Law; Sects (Ismailiyya; Other); Sufism (General, Early Sufism; Under Russian Rule; Under Chinese Rule; Sufi Orders: Naqshabandiyya; Sufi Orders: Yasaviyya; Sufi Orders: Kubraviyya; Sufi Orders:Other); Saints and Holy Places; Popular Beliefs and Practices. Descriptors: 1990s, B, bibliography, chapter, post-Soviet, pre-Tsarist, Soviet, Tsarist
Hanks, Reuel. "Religion." In Uzbekistan, 68-84. World Bibliographical Series, v. 218. Oxford, England: Clio Press, 1999, http://www.netlibrary.com/urlapi.asp?action=summary&v=1&bookid=41557.
In 17 pages, Hanks reviews 51 English language works on religion (mainly Islam) in Uzbekistan. In addition to this chapter on religion, works discussing Islam in Uzbekistan can be found in other chapters including those entitled Anthropology and Cultural Studies; and Women and Gender Issues. In his introduction, he notes that the bibliography is not intended to be comprehensive. Most of the works were published in the 1980s and 1990s and the oldest was published in 1959. The electronic version of this book is a nice feature. Descriptors: 1990s, bibliography, chapter, e-book, H, Uzbekistan, website
In 17 pages, Hanks reviews 51 English language works on religion (mainly Islam) in Uzbekistan. In addition to this chapter on religion, works discussing Islam in Uzbekistan can be found in other chapters including those entitled Anthropology and Cultural Studies; and Women and Gender Issues. In his introduction, he notes that the bibliography is not intended to be comprehensive. Most of the works were published in the 1980s and 1990s and the oldest was published in 1959. The electronic version of this book is a nice feature. Descriptors: 1990s, bibliography, chapter, e-book, H, Uzbekistan, website
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.
Robins, Philip. "Religion and Language.'" In "The Middle East and Central Asia." In The New States of Central Asia and their Neighbours, edited by Peter Ferdinand, 61-63. New York: Council on Foreign Relations Press, 1994.
The relevant pages of this three page section briefly discuss Central Asia's contemporary relationship with the Middle East with regard to Islam. While Muslims live in both regions, Robins notes differences between the two regions and argues that it is wrong to assume that Central Asia will follow the political path of the Middle East.
Descriptors: 1990s, chapter, foreign relations, political science, post-Soviet, R, section.
The relevant pages of this three page section briefly discuss Central Asia's contemporary relationship with the Middle East with regard to Islam. While Muslims live in both regions, Robins notes differences between the two regions and argues that it is wrong to assume that Central Asia will follow the political path of the Middle East.
Descriptors: 1990s, chapter, foreign relations, political science, post-Soviet, R, section.
Sinor, Denis. "Some Latin Sources on the Khanate of Uzbek." In Essays on Uzbek History, Culture, and Language, edited by Bakhtiyar A. Nazarov, Denis Sinor, and Devin A. DeWeese, 110-119. Indiana University Uralic and Altaic Series, v. 156, edited by Dennis Sinor. Bloomington: Indiana University, Research Institute for Inner Asian Studies, 1993.
"Uzbek, Khan of the Golden Horde (r. 1313-1342)," is known as "the first khan of the Golden Horde to adopt Islam as a state religion" and "ruler of the Uzbek nation" (p. 110). Even though Islam was the state religion under his rule, the Latin sources reviewed here by Sinor show that he maintained religious tolerance with Mongols and Christians.
Descriptors: 1990s, archival, biography, chapter, historical, history, pre-Tsarist, S, Uzbeks.
"Uzbek, Khan of the Golden Horde (r. 1313-1342)," is known as "the first khan of the Golden Horde to adopt Islam as a state religion" and "ruler of the Uzbek nation" (p. 110). Even though Islam was the state religion under his rule, the Latin sources reviewed here by Sinor show that he maintained religious tolerance with Mongols and Christians.
Descriptors: 1990s, archival, biography, chapter, historical, history, pre-Tsarist, S, Uzbeks.
DeWeese, Devin. "A Neglected Source on Central Asian History: The 17th Century Yasavi Hagiography, Manaqib Al-Akhyar." In Essays on Uzbek History, Culture, and Language, edited by Bakhtiyar A. Nazarov, Denis Sinor, and Devin A. DeWeese, 38-50. Indiana University Uralic and Altaic Series, v. 156, edited by Dennis Sinor. Bloomington: Indiana University, Research Institute for Inner Asian Studies, 1993.
DeWeese in this chapter reviews the Manaqib Al-Akhyar, a hagiographical account completed by Muhammad Qasim in 1626. According to DeWeese this account contains valuable information on the history of Central Asia and the Yasavi and Nashqabandi Sufi tariqas. Descriptors: 1990s, archival, chapter, D, historical, literature, pre-Tsarist, Sufism
DeWeese in this chapter reviews the Manaqib Al-Akhyar, a hagiographical account completed by Muhammad Qasim in 1626. According to DeWeese this account contains valuable information on the history of Central Asia and the Yasavi and Nashqabandi Sufi tariqas. Descriptors: 1990s, archival, chapter, D, historical, literature, pre-Tsarist, Sufism
Akiner, Shiri2009n. "Islam and State 'Ideologies.'" In "Post-Soviet Central Asia: Past is Prologue." In The New States of Central Asia and their Neighbors, edited by Peter Ferdinand, 20-23. New York: Council on Foreign Relations Press, 1994.
The first two pages of this four page section briefly review pre-Soviet, Soviet, and post-Soviet Islam in Central Asia. They take the view that Islam was not very strong in the pre-Soviet and Soviet periods and discuss state control of Islam in the post-Soviet period. The last two pages discuss nation building efforts in the region.
The first two pages of this four page section briefly review pre-Soviet, Soviet, and post-Soviet Islam in Central Asia. They take the view that Islam was not very strong in the pre-Soviet and Soviet periods and discuss state control of Islam in the post-Soviet period. The last two pages discuss nation building efforts in the region.
Brend, Barbara. "Architecture and Tilework." In "The Last Eastern Invaders: The Mongol and Timurid Empires." In Islamic Art, 125-132. London: British Museum Press, 1991.
In addition to architectural works in Iran, this section covers, with text and images, the Shah-i-Zinda complex, the Bibi Khanum Mosque, the Gur-i Amir complex, and Ulug Beg Madrasa in Samarqand, Uzbekistan. Descriptors: 1990s, architecture, B, chapter, photography, pre-Tsarist, Samarqand, section, Uzbekistan
In addition to architectural works in Iran, this section covers, with text and images, the Shah-i-Zinda complex, the Bibi Khanum Mosque, the Gur-i Amir complex, and Ulug Beg Madrasa in Samarqand, Uzbekistan. Descriptors: 1990s, architecture, B, chapter, photography, pre-Tsarist, Samarqand, section, Uzbekistan
Canfield, Robert L. "New Year's Day at Ali's Shrine." In Everyday Life in the Muslim Middle East, edited by Donna Lee Bowen and Evelyn A. Early, 234-238. Indiana Series in Arab and Islamic studies. Bloomington: Indiana University Press, 1993.
Canfield's chapter is short, but very descriptive. He portrays the sights, sounds, and smells at Ali's tomb on a particular 1968 Navruz in Mazar-i-Sharif, Afghanistan as well as the rituals performed there and the hope for healings and blessings.
Canfield's chapter is short, but very descriptive. He portrays the sights, sounds, and smells at Ali's tomb on a particular 1968 Navruz in Mazar-i-Sharif, Afghanistan as well as the rituals performed there and the hope for healings and blessings.
"Architecture." In Central Asian Art, 25-59. London: Greenwich Edition, 2003.
In addition to many architectural photos, this chapter in this nice coffee table book has easy to read text describing Islamic architecture in Central Asia. As with most works on architecture in the region, Samarqand, Bukhara, and Khiva in Uzbekistan are most represented.
Sections: Triumph of Islam; The Art of Decoration; Predominance of Religious Art; The Golden Age of the Builders; Tradition and Modernity. Descriptors: 2000s, A, architecture, Bukhara, chapter, coffee table, Khiva, photography, pre-Tsarist, Samarqand, Uzbekistan.
In addition to many architectural photos, this chapter in this nice coffee table book has easy to read text describing Islamic architecture in Central Asia. As with most works on architecture in the region, Samarqand, Bukhara, and Khiva in Uzbekistan are most represented.
Sections: Triumph of Islam; The Art of Decoration; Predominance of Religious Art; The Golden Age of the Builders; Tradition and Modernity. Descriptors: 2000s, A, architecture, Bukhara, chapter, coffee table, Khiva, photography, pre-Tsarist, Samarqand, Uzbekistan.
O'kane, Bernard. "Iran and Central Asia." In The Mosque: History, Architectural Development & Regional Diversity, edited by Martin Frishman and Hasan-Uddin Khan, 119-139. New York: Thames and Hudson, 1994.
This is a great coffee table book with nice Islamic architecture photos. The text is mostly historical and mainly about Iran with some comment on Central Asia and very little about western China.
Sections: Early Mosques; The Seljuq Period (eleventh-twelfth centuries); The Il-Khanid Period (1256-1353); The Timurid Period (1370-1506); Central Asia and Western China, Post-Sixteenth Century; The Musalla; The Safavid Period (sixteenth-eighteenth centuries); The Qajar Period (1779-1924); Modern Mosques. Descriptors: 1990s, architecture, chapter, coffee table, O, photography, pre-Tsarist.
This is a great coffee table book with nice Islamic architecture photos. The text is mostly historical and mainly about Iran with some comment on Central Asia and very little about western China.
Sections: Early Mosques; The Seljuq Period (eleventh-twelfth centuries); The Il-Khanid Period (1256-1353); The Timurid Period (1370-1506); Central Asia and Western China, Post-Sixteenth Century; The Musalla; The Safavid Period (sixteenth-eighteenth centuries); The Qajar Period (1779-1924); Modern Mosques. Descriptors: 1990s, architecture, chapter, coffee table, O, photography, pre-Tsarist.
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