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 e-article. Show all posts
Showing posts with label e-article. 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:
Shahbazi, A. Shapur. "Nowruz: In the Islamic Period." Encyclopaedia Iranica Online (November 15, 2009), http://www.iranica.com/articles/nowruz-ii.
Shahbazi provides a concise history of Navruz from the Islamic conquest of Persia to the present day. While he discusses the tension with observing ancient Iranian traditions in strictly Muslim societies, he also mentions that some Muslims associate Islamic traditions with the holiday. For example, some believe that Navruz was the day when the following events occurred:
Shahbazi provides a concise history of Navruz from the Islamic conquest of Persia to the present day. While he discusses the tension with observing ancient Iranian traditions in strictly Muslim societies, he also mentions that some Muslims associate Islamic traditions with the holiday. For example, some believe that Navruz was the day when the following events occurred:
Atkin, Muriel. "Tajikistan: Status of Islam Since 1917." Encyclopaedia Iranica Online (July 20, 2005), http://www.iranicaonline.org/articles/tajikistan-01-status-of-islam-since-1917.
Muriel provides a short overview of Islam in Tajikistan from 1917 to 2005. While her review of the post-Soviet period discusses mostly political aspects of Islam, her discussion of the Soviet period does review popular Islam as in the following quote:
Muriel provides a short overview of Islam in Tajikistan from 1917 to 2005. While her review of the post-Soviet period discusses mostly political aspects of Islam, her discussion of the Soviet period does review popular Islam as in the following quote:
Curtis, Glenn E. "Religion." In Tajikistan: A Country Study. Washington: GPO for the Library of Congress, 1996, http://countrystudies.us/tajikistan/25.htm.
Curtis's article is brief. While it mentions Islam before the Soviet period, its main forces is on the Soviet and post-Soviet periods. Below is a quote about popular Islam during the Soviet period. His Bibliography contains over 90 entries, many of which are reports.
Curtis's article is brief. While it mentions Islam before the Soviet period, its main forces is on the Soviet and post-Soviet periods. Below is a quote about popular Islam during the Soviet period. His Bibliography contains over 90 entries, many of which are reports.
Curtis, Glenn E. "Religion." In Turkmenistan: A Country Study. Washington: GPO for the Library of Congress, 1996, http://countrystudies.us/turkmenistan/14.htm.
Curtis discusses Sufi shaykhs and their role in syncretic Islamic practices, the authority of övlat lineages descended from the four Caliphs who succeeded Muhammad, Soviet atheism, and independent control of Islam. See also his Bibliography which contains over 90 entries, mostly published in the 1990s and many of them U.S. or World Bank government agency reports. Some of them relate to Islam in Central Asia.
Sections: History and Structure; Religion After Independence.
Curtis discusses Sufi shaykhs and their role in syncretic Islamic practices, the authority of övlat lineages descended from the four Caliphs who succeeded Muhammad, Soviet atheism, and independent control of Islam. See also his Bibliography which contains over 90 entries, mostly published in the 1990s and many of them U.S. or World Bank government agency reports. Some of them relate to Islam in Central Asia.
Sections: History and Structure; Religion After Independence.
Cowen, Jill S. "Muslims in China: The Mosques." Saudi Aramco World, July/August 1985, http://www.saudiaramcoworld.com/issue/198504/muslims.in.china-an.introduction.htm.
Cowen discusses the local non-Islamic architectural styles of some mosques in China. In doing so she mentions subtle Islamic influences that make the mosques useful to Muslims, but also local traditional elements that also make them appealing to non-Muslims.
Cowen discusses the local non-Islamic architectural styles of some mosques in China. In doing so she mentions subtle Islamic influences that make the mosques useful to Muslims, but also local traditional elements that also make them appealing to non-Muslims.
Lawton, John. "Muslims in China: An Introduction." Saudi Aramco World, July/August 1985, http://www.saudiaramcoworld.com/issue/198504/muslims.in.china-an.introduction.htm.
With a very brief historical introduction, Lawton discusses the relationship between contemporary Muslims in China and the Chinese government. He portrays a modest Islamic revival in the country. As these relations have changed since the 1980s, especially in western China, this article is out of date. Descriptors: 1980s, China, e-article, interview, journalism, L, magazine, overview, post-Soviet.
With a very brief historical introduction, Lawton discusses the relationship between contemporary Muslims in China and the Chinese government. He portrays a modest Islamic revival in the country. As these relations have changed since the 1980s, especially in western China, this article is out of date. Descriptors: 1980s, China, e-article, interview, journalism, L, magazine, overview, post-Soviet.
Lawton, John. "Central and South Asia." In Islam's Path East. Saudi Aramco World, November/December 1991, http://www.saudiaramcoworld.com/issue/199106/central.and.south.asia.htm.
This article is mostly historical tracing the golden age of Islam and the Silk Road. It does have a few paragraphs on Central Asia, mostly discussing its historical conquerors.
This article is mostly historical tracing the golden age of Islam and the Silk Road. It does have a few paragraphs on Central Asia, mostly discussing its historical conquerors.
Bleuer, Christian. "The Afghanistan Analyst Bibliography, 5th Edition." The Afghanistan Analyst (2010), http://afghanistan-analyst.org/Documents/AfghanistanBibliography2010.pdf.
This bibliography is of contemporary Afghanistan with works in English, French, German, and Russian. Most works are not limited to northern Afghanistan. There is, however, a section on Ethnic Groups which includes works on Uzbeks, Turkmen, and Tajiks in Afghanistan. The other relevant section is Islam: Political Islam, Sharia, "Jihad", Sects and Religious Affairs. Descriptors: 2010s, Afghanistan, B, bibliography, e-article, post-Soviet
This bibliography is of contemporary Afghanistan with works in English, French, German, and Russian. Most works are not limited to northern Afghanistan. There is, however, a section on Ethnic Groups which includes works on Uzbeks, Turkmen, and Tajiks in Afghanistan. The other relevant section is Islam: Political Islam, Sharia, "Jihad", Sects and Religious Affairs. Descriptors: 2010s, Afghanistan, B, bibliography, e-article, post-Soviet
Giovarelli, Renee and Cholpon Akmatova. "Local Institutions that Enforce Customary Law in the Kyrgyz Republic: And their Impact on Women’s Rights." Agriculture & Rural Development e-Paper (March 2002).
Giovarelli and Akmatova's article is one of the few that discuss the state aksakal courts in Kyrgyzstan. It also briefly mentions otins and briefly reviews Uzbek mahallas in Southern Kyrgyzstan. It hints that Uzbeks may use Islamic law / norms to resolve disputes and that Uzbeks may prefer to resolve their disputes through non-state elders in the mahalla rather than through the state aksakal court system.
Descriptors: 2000s, A, ACTORS, dispute resolution, e-article, G, interview, Islamic law, Kyrgyz, Kyrgyzstan, law, oqsoqols, post-Soviet, women. Cross References: Hanks 1999.
Giovarelli and Akmatova's article is one of the few that discuss the state aksakal courts in Kyrgyzstan. It also briefly mentions otins and briefly reviews Uzbek mahallas in Southern Kyrgyzstan. It hints that Uzbeks may use Islamic law / norms to resolve disputes and that Uzbeks may prefer to resolve their disputes through non-state elders in the mahalla rather than through the state aksakal court system.
Descriptors: 2000s, A, ACTORS, dispute resolution, e-article, G, interview, Islamic law, Kyrgyz, Kyrgyzstan, law, oqsoqols, post-Soviet, women. Cross References: Hanks 1999.
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