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Soviet and Muslim: The Institutionalization of Islam in Central Asia, 1943-1991 [Kietas viršelis]

4.57/5 (13 ratings by Goodreads)
(Assistant Professor of History, University of North Carolina at Chapel Hill)
  • Formatas: Hardback, 432 pages, aukštis x plotis x storis: 239x155x36 mm, weight: 699 g
  • Serija: Religion and Global Politics
  • Išleidimo metai: 28-Dec-2017
  • Leidėjas: Oxford University Press Inc
  • ISBN-10: 0190652101
  • ISBN-13: 9780190652104
Kitos knygos pagal šią temą:
  • Formatas: Hardback, 432 pages, aukštis x plotis x storis: 239x155x36 mm, weight: 699 g
  • Serija: Religion and Global Politics
  • Išleidimo metai: 28-Dec-2017
  • Leidėjas: Oxford University Press Inc
  • ISBN-10: 0190652101
  • ISBN-13: 9780190652104
Kitos knygos pagal šią temą:
Central Asia was the sole Muslim region of the former Russian Empire that lacked a centralized Islamic organization, or muftiate. When Soviet leader Joseph Stalin created such a body for the region as part of his religious reforms during World War II, he acknowledged that the Muslim faith could enjoy some legal protection under Communist rule. From a skeletal and disorganized body run by one family of Islamic scholars out of a modest house in Tashkent's old city, this muftiate acquired great political importance in the eyes of Soviet policymakers and equally significant symbolic significance for many Muslims.

Relying on recently declassified Central Asian archival sources, most of them never seen before by historians, Eren Tasar argues that Islam did not merely "survive" the decades from World War II until the Soviet collapse in 1991, but actively shaped the political and social context of Soviet Central Asia. Muslim figures, institutions, and practices evolved in response to the social and political reality of Communist rule. Through an analysis that spans all aspects of Islam under Soviet rule-from debates about religion inside the Communist Party, to the muftiate's efforts to acquire control over mosques across Central Asia, changes in Islamic practices and dogma, and overseas propaganda targeting the Islamic World-Soviet and Muslim offers a radical new reading of Islam's resilience and evolution under atheism.

Recenzijos

In Soviet and Muslim, Eren Tasar presents the fascinating history of the major Soviet muftiate, the Spiritual Administration of Muslims of Central Asia and Kazakhstan (SADUM) ... one will read Tasar's book not as a history of Islam in the region but as a well-written account of how the Soviets promoted a monopolist religious bureaucracy that had no precedent in the region, and how this muftiate in turn embraced the opportunities provided by the Soviet system. * Michael Kemper, Die Welt des Islams * Soviet and Muslim is a splendid work, vivid in documentation, compelling in analysis and argumentation, and transformative in the vision of Soviet Muslim religious life it draws from the rich archival data. In challenging assumptions that essentialize and juxtapose the 'Soviet' vs. the 'Islamic,' it reshapes the conceptual framework underlying scholarship on Soviet Islam, and offers a dramatically revisionist understanding of the history of Islam in twentieth-century Central Asia. * Devin DeWeese, Professor of Central Eurasian Studies, Indiana University * Eren Tasar has written an extraordinary study of religions institutions in post-war Central Asiaone that breaks new ground on almost every page. Soviet and Muslim illuminates how these organizations interacted and paradoxically grew, sometimes despite themselves. Using a rich trove of archival materials, Tasar eloquently shows how state and non-state actors convergedand even established an 'alliance'-shaped by the bureaucratic, political, and cultural logics in which they operated. * Douglas Northrop, Professor of History and Near Eastern Studies, University of Michigan * Eren Tasar tells the story of how the Soviet state, formally committed to eradicating religion and spreading atheism, shaped Islam in Central Asia in surprising ways. Based on a treasure trove of newly declassified documents in multiple languages, Soviet and Muslim transforms our understanding of the complexities of governing Muslim life and institutions. It will be read with great profit by scholars interested in Soviet history, Central Asia, and the global dimensions of Islam. * Eugene M. Avrutin, author of Jews and the Imperial State: Identification Politics in Tsarist Russia *

List of Illustrations
xi
List of Tables
xiii
Acknowledgments xv
Note on Transliteration xix
Introduction 1(14)
1 World War II and Islamically Informed Soviet Patriotism
15(63)
The Central Asian Islamic Sphere
16(12)
Central Asia's 'Ulama under Tsarist and Soviet Rule
28(22)
Islamically Informed Soviet Patriotism: The Social Setting
50(5)
SADUM in the Mid-1940s: A Muftiate in Name Only?
55(2)
The Muftiate's Centralization Drive in Kyrgyzstan
57(18)
SADUM versus Shafoat hoji
63(5)
Maksud Nazarbekov versus the 'Ulama of Osh
68(4)
SADUM versus the Miners of Kok Yangak
72(3)
World War II and the Muslim World
75(1)
Conclusion
76(2)
2 Institutionalizing Soviet Islam, 1944--1958
78(63)
The Hard and Moderate Lines
85(25)
CARC Meets Local Government
87(3)
Aggressive Moderation
90(7)
Community Activism, by CARC?
97(4)
Rumblings of Discontent: The Hard Line during the 1950s
101(1)
Registration
102(8)
The CARC-SADUM Alliance
110(7)
The Conceptual Apparatus
117(22)
Quantifying Religion
122(2)
Expunging "Bad" Practices from Soviet Islam
124(5)
Birth Pangs of "Progressive" Islam
129(3)
Fanaticism
132(7)
Conclusion
139(2)
3 SADUM's New Ambitions, 1943--1958
141(53)
Central Asia in the 1950s
142(4)
An Institutional Agenda
146(4)
The Anti-Innovation Struggle
150(3)
SADUM's Critique of Sufism
153(8)
Control over the Registered
161(12)
Reining in the Staff
162(5)
Coopting Powerful 'Ulama
167(6)
Popular Responses
173(8)
Control over the Unregistered
181(9)
A Brief Comparison: Turkey
190(2)
Conclusion
192(2)
4 The Anti-Religious Campaign, 1959--1964
194(48)
Khrushchev's Revolution
195(6)
The Hard Line Strikes Back
201(13)
The Attack on Idle Clergy
202(6)
Hard-Line Moderation?
208(3)
Implementing the Hard Line
211(3)
The CARC---SADUM Alliance under Strain
214(12)
Shrine Pilgrimage: Two Case Studies
226(14)
Shoh Fozil
227(4)
The Throne of Solomon
231(9)
Conclusion
240(2)
5 The Muftiate on the International Stage
242(56)
Anti-Colonial Activism and the Image of "Soviet Islam"
247(30)
Setting Up an Infrastructure
249(4)
The Face of "Soviet Islam"
253(9)
The Hajj as a Propaganda Front
262(15)
An Arm of the Party-State
277(18)
SADUM as a State Agency
280(7)
Humanitarian Cosmopolitanism
287(8)
Conclusion
295(3)
6 The Brezhnev Era and its Aftermath, 1965--1989
298(67)
Central Asia in the Era of Late Socialism
299(4)
The Fusion of the Hard and Moderate Lines
303(18)
Reconciling the Two Lines
305(7)
The Year 1979 as a Turning Point
312(9)
A New Beginning for the Knowledge Project
321(13)
SADUM's Checked Ambitions, or the Limits of Institutionalization
334(27)
A New Centralization Drive
335(11)
Innovations and the "Self-Proclaimed"
346(6)
The New Jurisconsults
352(9)
SADUM and the CRA as Soviet Institutions
361(2)
Conclusion
363(2)
Epilogue 365(10)
Glossary 375(4)
Bibliography 379(18)
Index 397
Eren Tasar is Assistant Professor of History at the University of North Carolina at Chapel Hill.