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Paolo Sartori and Bakhtiyar Babajanov

. Hann , Chris and Mathijs Pelkmans , 2009 . Realigning Religion and Power in Central Asia: Islam, Nation-State and (Post)Socialism . Europe–Asia Studies 61 / 9 : 1517 - 1541 . Kamp , Marianne . 2006 . The New Woman in Uzbekistan: Islam, Modernity, and Unveiling under Communism

Eren Tasar

. Scholars have been too quick to ascribe the muftiate’s puritan orientation to foreign influence, Saudi or otherwise, when, in fact, the foundations for such an orientation rested on the common ground shared by communism, Jadidism, and Salafism. The official madrasas of Soviet Uzbekistan constituted the

Mark Gamsa

suffering from the disrespect that later developed for things “made in China.” 67 2 Russia in China The Chinese notion of “Russia” has been heavily influenced by communism, following the model of the Bolshevik Revolution, but it has also been fashioned by circulating goods and artifacts, travel

Harriet T. Zurndorfer

Song worked on behalf of the country’s destitute and disadvantaged through journalism (publishing caricatures) and political activism (Democratic League). Ye Dezheng (b. 1915), of all the brothers the only hostile to Communism, studied in the United States, earning a Ph.D. degree in meteorology at the

Paolo Sartori

: Jadidism in Central Asia (Berkeley: California University Press, 1998 ); “What Jadidism Was, and What It Wasn’t: The Historiographical Adventures of a Term.” Central Eurasian Studies Review 5/2 ( 2006 ): 3-7; Islam after Communism: Religion and Politics in Central Asia (Berkeley: California

. `Ulama' and Power 5. Edward Said and His Arab Reviewers ' Part III : Colonial Representations of Islam 6. Colonialism and Popular Culture 7. Hating the Jew as an Arab . 8. Slave Dealer Mentality and Communism Annales Islamologiques, tome XX, Institut Français d'Archéologie Orientale du Caire, 1984. Les

Devin DeWeese

part of a current wholly distinct from rigorist Islam. In a later work ( Islam after Communism ), Khalid did acknowledge the religious dimensions of the Jadid program, and even drew some parallels between Jadid and Wahhābī critiques, but continued to insist that drinking the elixir of ‘modernity’ and

E.G. Pulleyblank and A.L. Basham

contagion from the Far East to Russia. Now, it is suggested, we are confronted in Russian and Chinese Communism with a transformed and rejuvenated despotism created by the coupling of the Asiatic apparatus state with modern industrialism, far more 'total' than the most totalitarian of ancient hydraulic

Jeff Eden, Paolo Sartori and Devin DeWeese

maqālasīgha tanqīd.” al-Iṣlāḥ 4 ( 1917 ): 725-8; Id., “Iṭṭilāʿgha tanqīd baqiyyasī.” al-Islāh 5 ( 1917 ): 758-63. 52 Khalid, The Politics of Muslim Cultural Reform : 100; id., Islam after Communism : 45. See also Baldauf, “Jadidism in Central Asia within Reformism and Modernism in the Muslim World

E. Balazs

four stages or rising steps: the communism of primi- tive, tribal communities; the slavery of the ancient world; the feudalism of the Middle Ages and the capitalism of modern times which will be supplanted in the end by a socialism or full-fledged communism. Hege- lian and unilinear as this conception