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:
Showing posts with label post-Soviet. Show all posts
Showing posts with label post-Soviet. Show all posts
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:
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.
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.
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:
Pannier, Bruce. "State Islam, Outsiders Compete for Influence in Central Asia." Radio Free Europe / Radio Liberty, Features Section, April 5, 2010, http://www.rferl.org/content/State_Islam_Outsiders_Compete_For_Influence_In_Central_Asia/2003138.html.
While this article is mostly about contemporary state control of Islam, it does contain the following quote which might reflect on a popular/mixed version of Islamic law in the region:
While this article is mostly about contemporary state control of Islam, it does contain the following quote which might reflect on a popular/mixed version of Islamic law in the region:
The preferred alternative preached by Jumanov and other state clerics is the region's traditional Hanafi School of Islamic Law -- considered by some to be the most liberal of the four schools of Sunni Islam (Hanafi, Maliki, Shafi'i, Hanbali) -- mixed with Naqshbandi Sufism, a mystic order whose founder, Baha-ud-Din Naqshband Bukhari, came from Central Asia.Sections: Competing Sects, Clerics Under Pressure, Separation of Mosque and State, Body and Soul, 'Connections to Terrorism'. Descriptors: 2010s, e-news, interview, journalism, P, post-Soviet, state control
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.
Curtis, Glenn E. "Bibliography." In Kazakstan: A Country Study. Washington: GPO for the Library of Congress, 1996, http://countrystudies.us/kazakstan/40.htm.
Curtis's bibliography contains over 70 entries, mostly published in the 1990s. Some of them relate to Islam in Central Asia. See also his brief summaries in the following sections: Religion; Islam in the Past; Islam and the State. Descriptors: 1990s, bibliography, C, Kazakhstan, post-Soviet, website
Curtis's bibliography contains over 70 entries, mostly published in the 1990s. Some of them relate to Islam in Central Asia. See also his brief summaries in the following sections: Religion; Islam in the Past; Islam and the State. Descriptors: 1990s, bibliography, C, Kazakhstan, post-Soviet, website
Curtis, Glenn E. "Bibliography." In Uzbekistan: A Country Study. Washington: GPO for the Library of Congress, 1996, http://countrystudies.us/uzbekistan/57.htm.
Curtis's bibliography contains over 70 entries, mostly published in the 1990s. Some of them relate to Islam in Central Asia. See also his brief summaries in the following sections: Religion; Islam in the Soviet Era; Islamic Fundamentalism; Mainstream Islam in the 1990s. Descriptors: 1990s, bibliography, C, post-Soviet, Soviet, Uzbekistan, website
Curtis's bibliography contains over 70 entries, mostly published in the 1990s. Some of them relate to Islam in Central Asia. See also his brief summaries in the following sections: Religion; Islam in the Soviet Era; Islamic Fundamentalism; Mainstream Islam in the 1990s. Descriptors: 1990s, bibliography, C, post-Soviet, Soviet, Uzbekistan, website
Djavadi, Abbas. "Fundamentalist Calls To Ignore Norouz Go Unheard In Iran, Afghanistan." Radio Free Europe / Radio Liberty, March 21, 2010, Commentary Section, http://www.rferl.org/content/Fundamentalist_Calls_To_Ignore_Norouz_Go_Unheard_In_Iran_Afghanistan/1989760.html.
Descriptors: 2010s, Afghanistan, D, e-news, holidays, interview, journalism, Navruz, post-Soviet; pluralism-textual/popular
Rasanayagam, Johan. 2006. "Healing with Spirits and the Formation of Muslim Selfhood in Post-Soviet Uzbekistan" The Journal of the Royal Anthropological Institute. 12, no. 2 (2006): 377-393.
Rasanayagam states: "In this article I will examine how people explore what it means to be a Muslim through ... healing with the aid of spirits." He explores how healers have responded to increasing post-Soviet "scripturalist" interpretations of Islam. He argues that healers, "construct themselves as 'proper' Muslims according to the orthodoxies authorized by official imams while maintaining their own, often highly individual, interpretations and practices."
Sections: A Particular Mode of Access to Divine Power and Knowledge; Healing Cosmologies; Orthodoxy in the Making; Authorizing Processes; Notes. Descriptors: 2000s, anthropology, diversity, ethnography, healers, journal, otins, post-Soviet, R, rituals, spirits, Uzbekistan; pluralism-textual/popular, Hanafi, syncretism, tabibs, oqsoqols, otins, perikhon, saints, bakshis, mavlud, hatma Qur'an, bibi seshanba, mushkul kushod, jinn, qori, avlio, alcohol
Rasanayagam states: "In this article I will examine how people explore what it means to be a Muslim through ... healing with the aid of spirits." He explores how healers have responded to increasing post-Soviet "scripturalist" interpretations of Islam. He argues that healers, "construct themselves as 'proper' Muslims according to the orthodoxies authorized by official imams while maintaining their own, often highly individual, interpretations and practices."
Sections: A Particular Mode of Access to Divine Power and Knowledge; Healing Cosmologies; Orthodoxy in the Making; Authorizing Processes; Notes. Descriptors: 2000s, anthropology, diversity, ethnography, healers, journal, otins, post-Soviet, R, rituals, spirits, Uzbekistan; pluralism-textual/popular, Hanafi, syncretism, tabibs, oqsoqols, otins, perikhon, saints, bakshis, mavlud, hatma Qur'an, bibi seshanba, mushkul kushod, jinn, qori, avlio, alcohol
Fathi, Habiba. "Gender, Islam, and Social Change in Uzbekistan." Central Asian Survey 25, no. 3 (2006): 303-317.
This is a continuation of Fathi's (1997) prior work on otins. In her own words: "This chapter explores the way in which the role of the otin-oyi or bibi-khalife has responded to recent socio-economic and political developments and will place the Central Asian experience within the context of the role of women in Islam more generally." Many of her sources are in French and Russian.
Sections: The Central Asian Case in a Global Muslim Context; Otin-oyi and Bibi-Khalife Past and Present: Reproduction or Reinterpretation?; Russian Turkestan; Soviet Central Asia; Challenging Religious Tradition in the Independent States; Conclusion. Cross References: Fathi 1997. Descriptors: 2000s, ACTORS, archival, bibliographic, F, history, interview, journal, otins, post-Soviet, reform, Soviet, Tsarist, Uzbeks, women.
This is a continuation of Fathi's (1997) prior work on otins. In her own words: "This chapter explores the way in which the role of the otin-oyi or bibi-khalife has responded to recent socio-economic and political developments and will place the Central Asian experience within the context of the role of women in Islam more generally." Many of her sources are in French and Russian.
Sections: The Central Asian Case in a Global Muslim Context; Otin-oyi and Bibi-Khalife Past and Present: Reproduction or Reinterpretation?; Russian Turkestan; Soviet Central Asia; Challenging Religious Tradition in the Independent States; Conclusion. Cross References: Fathi 1997. Descriptors: 2000s, ACTORS, archival, bibliographic, F, history, interview, journal, otins, post-Soviet, reform, Soviet, Tsarist, Uzbeks, women.
Tucker, Noah. "They Might Be Muslims!? (Part 2)." Registan.net: All Central Asia, All the Time (March 13, 2009), http://www.registan.net/index.php/2009/03/13/they-might-be-muslims-part-1-of-a-critique-on-the-study-of-religion-in-central-asia/.
In Tucker's own words: "This section advocates another way of understanding Central Asian Islam as an alternative to forcing it to one end or another of the “real=dangerous, unreal=safe” spectrum. The paper closes with what I think are serious potential dangers of cramming the whole religious life of a region on one end or another of a faulty black/white paradigm." He warns that the contemporary political oppression and poverty in the region, especially Uzbekistan, could create conflict and that Islam, while not the cause of conflict, could be a rallying point. To avoid conflict, he argues that religion (including Islam) should not be set aside and more popular expression (including religious) should be granted. See also (Part 1). Descriptors: 2000s, bibliographic, blog, CA studies, diversity, post-Soviet, T, Uzbekistan
In Tucker's own words: "This section advocates another way of understanding Central Asian Islam as an alternative to forcing it to one end or another of the “real=dangerous, unreal=safe” spectrum. The paper closes with what I think are serious potential dangers of cramming the whole religious life of a region on one end or another of a faulty black/white paradigm." He warns that the contemporary political oppression and poverty in the region, especially Uzbekistan, could create conflict and that Islam, while not the cause of conflict, could be a rallying point. To avoid conflict, he argues that religion (including Islam) should not be set aside and more popular expression (including religious) should be granted. See also (Part 1). Descriptors: 2000s, bibliographic, blog, CA studies, diversity, post-Soviet, T, Uzbekistan
Tucker, Noah. "They Might Be Muslims!? (Part 1)." Registan.net: All Central Asia, All the Time (March 13, 2009), http://www.registan.net/index.php/2009/03/13/they-might-be-muslims-part-1-of-a-critique-on-the-study-of-religion-in-central-asia/%20.
Tucker critiques the contemporary scholarship on religion (including Islam) in Central Asia and the debate over the "nature" of Central Asian Islam (e.g. "real Islam" v. "Central Asian Islam"). He argues that scholarship on Islam in Central Asia should not accept or be based on the misconceived premise that "Muslim=violent fanatic." See also (Part 2).
Descriptors: 2000s, bibliographic, blog, CA studies, diversity, post-Soviet, T.
Tucker critiques the contemporary scholarship on religion (including Islam) in Central Asia and the debate over the "nature" of Central Asian Islam (e.g. "real Islam" v. "Central Asian Islam"). He argues that scholarship on Islam in Central Asia should not accept or be based on the misconceived premise that "Muslim=violent fanatic." See also (Part 2).
Descriptors: 2000s, bibliographic, blog, CA studies, diversity, post-Soviet, T.
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.
National Council for Eurasian and East European Research, The. "Vladimir I. Toumanoff Virtual Library." The National Council for Eurasian and East European Research, http://www.nceeer.org/toumanoff.php.
The Library contains several hundred of the working papers submitted to NCEEER by scholars under their grants over the last two decades. Accordingly, this collection captures the efforts of some of our country's best researchers and analysts on the politics, history, sociology, economics and/or foreign policy of the states of the former Soviet Union and Central and Eastern Europe.Many works on Islam in Central Asia are included in this online database which contains papers from 1998. Earlier papers are available through the University of Washington Libraries. For those papers, search Catalog. Seat Working paper and abstracts since 2001 are arranged by date. There is also an annotated bibliography of working papers from 1980 to 2000. Descriptors: bibliography, N, post-Soviet, Soviet, website
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.
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