Gross, Jo-Ann, ed. Muslims in Central Asia: Expressions of Identity and Change. Durham: Duke University Press, 1992.
Relevant sections in this edited book include: introduction: Approaches to the Problem of Identity Formation (Gross); I-The Shaping and Reshaping of Identity (2-Religious, National, and Other Identities in Central Asia (Atkin); 3-Ethnic Identity and Political Expression in Northern Afghanistan (Roy)); II-Islam as a Source of Identity (4-The Hui, Islam, and the State: A Sufi Community in China's Northwest Corner (Gladney); 6-Islam in a Changing Society: The Khojas of Eastern Turkistan (Togan)); III-Discourse as a Cultural Expression of Identity (7-Beyond Renewal: The Jadid Response to Pressure for Change in the Modern Age (Lazzerini); 8-Interpreting the Poetry of Mahktumquli (Feldman); 9-Abdullah Qadiriy and the Bolsheviks: From Reform to Revolution (Murphy)).
Descriptors: 1990s, book, edited, G, history, identity.
Showing posts with label identity. Show all posts
Showing posts with label identity. Show all posts
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.
Spotorno, Carlos. "Hui Mosque: A Place of Worship for China's 'Other' Muslims." Steppe: A Central Asian Panorama, Steppe Seven, Winter 2009/10, Snapshot Section.
Spotorno's photograph here is of the interior of a contemporary Hui mosque in Xinjiang, China. The one page text briefly describes the Hui and their mosque architecture from a Uygur perspective. Descriptors: 2010s, architecture, China, Hui, identity, magazine, photography, photos, post-Soviet, S, Xinjiang
Spotorno's photograph here is of the interior of a contemporary Hui mosque in Xinjiang, China. The one page text briefly describes the Hui and their mosque architecture from a Uygur perspective. Descriptors: 2010s, architecture, China, Hui, identity, magazine, photography, photos, post-Soviet, S, Xinjiang
Gladney, Dru C. Ethnic Identity in China: The Making of a Muslim Minority Nationality. Case Studies in Cultural Anthropology, edited by George and Louise Spindler. Fort Worth: Harcourt Brace College Publishers, 1998.
In this ethnographic book, Gladney traces the identity of the contemporary Hui (sometimes referred to as "Chinese" Muslims) throughout China, including northwestern china. He concludes that, even though the Hui identify with one another, they are very diverse religiously, culturally, geographically, and by descent.
Contents: Foreword; Introduction; The Uniting of China; Creating Ethnic Identity in China: The Making of the Hui Nationality; Ethnoreligious Resurgence in a Northwestern Sufi Community; Chang Ying: Gender, Marriage, and Identity in a Hui Autonomous Village; Oxen Street: The Urban Hui Experience in Beijing; Chendai: Ethnic Revitalization in Quanzhou, Fujian; Conclusion: Ethnic National Identity in the Contemporary Chinese State. Descriptors: 1990s, anthropology, book, China, ethnography, G, Hui, identity, post-Soviet.
In this ethnographic book, Gladney traces the identity of the contemporary Hui (sometimes referred to as "Chinese" Muslims) throughout China, including northwestern china. He concludes that, even though the Hui identify with one another, they are very diverse religiously, culturally, geographically, and by descent.
Contents: Foreword; Introduction; The Uniting of China; Creating Ethnic Identity in China: The Making of the Hui Nationality; Ethnoreligious Resurgence in a Northwestern Sufi Community; Chang Ying: Gender, Marriage, and Identity in a Hui Autonomous Village; Oxen Street: The Urban Hui Experience in Beijing; Chendai: Ethnic Revitalization in Quanzhou, Fujian; Conclusion: Ethnic National Identity in the Contemporary Chinese State. Descriptors: 1990s, anthropology, book, China, ethnography, G, Hui, identity, post-Soviet.
Dautcher, Jay. Down a Narrow Road: Identity and Masculinity in a Uyghur Community in Xinjiang China. Cambridge, MA: Harvard University Asia Center, 2009.
Dautcher's book is the result of ethnographic research among Uygurs in Yining, Xinjiang, China beginning in 1995. With regard to Islam, he discusses life cycle rituals, shrine visits, mahalla life, the meshrep, and Ramadan. The comparison of the olturash (men's drinking parties) and the meshrep (parties where alcohol drinking is punished on religious grounds) is very interesting. The question of what is truly Islamic is present. Dautcher quotes a lot of poems and jokes and has too much of a focus on sexuality.
Dautcher's book is the result of ethnographic research among Uygurs in Yining, Xinjiang, China beginning in 1995. With regard to Islam, he discusses life cycle rituals, shrine visits, mahalla life, the meshrep, and Ramadan. The comparison of the olturash (men's drinking parties) and the meshrep (parties where alcohol drinking is punished on religious grounds) is very interesting. The question of what is truly Islamic is present. Dautcher quotes a lot of poems and jokes and has too much of a focus on sexuality.
Lawton, John. "Muslims in China: The People." Saudi Aramco World, July/August 1985, http://www.saudiaramcoworld.com/issue/198504/muslims.in.china-the.people.htm.
Lawton provides a good brief introduction to the Muslims in China. While he mentions the ten official Muslim ethnicities in China, his main focus is on the three largest ethnicities; the Hui, Uygurs, and Kazaks. Other than the fact that most of these people are Muslim, there is no discussion of their religious practices.
Sections: The Kazakhs; the Uighurs; the Hui. Descriptors: 1980s, bibliographic, China, identity, L, magazine, post-Soviet, pre-Tsarist; Hui, Kazak, Kirgiz, Sala, Tajik, Tatar, Tungxiang, Paoan, Uygur and Uzbek.
Lawton provides a good brief introduction to the Muslims in China. While he mentions the ten official Muslim ethnicities in China, his main focus is on the three largest ethnicities; the Hui, Uygurs, and Kazaks. Other than the fact that most of these people are Muslim, there is no discussion of their religious practices.
Sections: The Kazakhs; the Uighurs; the Hui. Descriptors: 1980s, bibliographic, China, identity, L, magazine, post-Soviet, pre-Tsarist; Hui, Kazak, Kirgiz, Sala, Tajik, Tatar, Tungxiang, Paoan, Uygur and Uzbek.
Privratsky, Bruce G. Muslim Turkistan: Kazak Religion and Collective Memory. Richmond UK: Curzon, 2001.
Privratsky's book is a good ethnographic survey of contemporary Islamic practice among Kazakhs in Turkistan, Kazakhstan. It discusses, among other things, Sufism, lines of ancestry traced to the first century of Islam, observance (or non-observance) of the five pillars of Islam, shrine visitations like that of the Yasawi Mausoleum, veneration of ancestors, and healing arts. There are interesting discussions about pre-Islamic influences of contemporary religious practices and what are true Islamic practices.
Contents: Maps and Illustrations; Preface; Abbreviations; Transliteration; The Problem of Kazak Religion; Kiyeli Jer: Muslim Landscapes and Kazak Ethnicity; Taza Jol: The Pure Way of Islam Among the Kazaks; Aruaq: Remembering the Ancestors; Auliye: Remembering the Saints; Emshi: The Kazak Healer; Kazak Religion and Collective Memory; Religion as Culture and Spirit; Appendix: Principal Informants; References Cited; Glossary; Index
Privratsky's book is a good ethnographic survey of contemporary Islamic practice among Kazakhs in Turkistan, Kazakhstan. It discusses, among other things, Sufism, lines of ancestry traced to the first century of Islam, observance (or non-observance) of the five pillars of Islam, shrine visitations like that of the Yasawi Mausoleum, veneration of ancestors, and healing arts. There are interesting discussions about pre-Islamic influences of contemporary religious practices and what are true Islamic practices.
Contents: Maps and Illustrations; Preface; Abbreviations; Transliteration; The Problem of Kazak Religion; Kiyeli Jer: Muslim Landscapes and Kazak Ethnicity; Taza Jol: The Pure Way of Islam Among the Kazaks; Aruaq: Remembering the Ancestors; Auliye: Remembering the Saints; Emshi: The Kazak Healer; Kazak Religion and Collective Memory; Religion as Culture and Spirit; Appendix: Principal Informants; References Cited; Glossary; Index
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.
Gullette, David. "Introduction: Religion and Ethnicity." In "Kinship, State, and 'Tribalism': The Genealogical Construction of the Kyrgyz Republic," 13-15. PhD diss., University of Cambridge, 2006, http://www.innerasiaresearch.org/Gullette-PhDThesis06.pdf.
This is a three page section on religion and ethnicity in Kyrgyzstan in a dissertation that is otherwise not about Islam. It discusses the interrelationship between kinship, ethnicity, social practices, and religion and argues that religion has been an identity marker and is just now becoming a belief system in Kyrgyzstan.
This is a three page section on religion and ethnicity in Kyrgyzstan in a dissertation that is otherwise not about Islam. It discusses the interrelationship between kinship, ethnicity, social practices, and religion and argues that religion has been an identity marker and is just now becoming a belief system in Kyrgyzstan.
Walsh, Harry H. “Turkic-Speaking Peoples.” In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 422-427. Westport, CT: Greenwood Press, 1978.
This chapter is mostly linguistic and shows the diversity of Turkic people in Central Asia. Here is one of the few quotes about Islam from page 427: "The Kirgiz, alone among the eastern Turks [Kirgiz-Kipchak and Khakas-Yakut], practice Islam, albeit with a shamanistic substratum." Descriptors: 1970s, bibliographic, chapter, identity, linguistics, Soviet, W; syncretism
This chapter is mostly linguistic and shows the diversity of Turkic people in Central Asia. Here is one of the few quotes about Islam from page 427: "The Kirgiz, alone among the eastern Turks [Kirgiz-Kipchak and Khakas-Yakut], practice Islam, albeit with a shamanistic substratum." Descriptors: 1970s, bibliographic, chapter, identity, linguistics, Soviet, W; syncretism
Irons, William G. "Turkmen." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 427-433. Westport, CT: Greenwood Press, 1978.
This chapter reviews Turkmen culture in Central Asia. It states that the main reason why the Turkmen were nomadic was so that they could raid the sedentary populations and retreat into more arid regions. It also outlines some of the social obligations of sons to fathers and wives to husbands.
This chapter reviews Turkmen culture in Central Asia. It states that the main reason why the Turkmen were nomadic was so that they could raid the sedentary populations and retreat into more arid regions. It also outlines some of the social obligations of sons to fathers and wives to husbands.
Dupree, Louis. "Tajik." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 389-395. Westport, CT: Greenwood Press, 1978.
This is a very interesting chapter. It compares the Tajiks in Afghanistan to those in Soviet Central Asia where life is different due to the Soviet influence. It also briefly discusses Ismaili Muslims in the region and the following topics: agriculture, animal husbandry, home styles, tribal democracy, alcohol, etc. It mentions that Tajik women rarely wore the veil and influenced decisions in the village councils (majlis) even though they did not attend.
This is a very interesting chapter. It compares the Tajiks in Afghanistan to those in Soviet Central Asia where life is different due to the Soviet influence. It also briefly discusses Ismaili Muslims in the region and the following topics: agriculture, animal husbandry, home styles, tribal democracy, alcohol, etc. It mentions that Tajik women rarely wore the veil and influenced decisions in the village councils (majlis) even though they did not attend.
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.
Dupree, Louis. "Uzbek (Afghanistan)." In Muslim Peoples: A World Ethnographic Survey, edited by Richard V. Weekes, 464-469. Westport, CT: Greenwood Press, 1978.
Dupree briefly describes the animals, diet (including kumis), social structure, housing, and sports of the Uzbeks in Afghanistan during Soviet times. He could have said more about the religious practice of these Uzbeks. (cf Montgomery)
Dupree briefly describes the animals, diet (including kumis), social structure, housing, and sports of the Uzbeks in Afghanistan during Soviet times. He could have said more about the religious practice of these Uzbeks. (cf Montgomery)
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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