Central Eurasia in Context Series

During the 1990s, there was a general consensus that Central Asia was witnessing an Islamic revival after independence, and that this occurrence would follow similar events throughout the Islamic world in the prior two decades, which had negative effects on both social and political development. Twenty years later, we are still struggling to fully understand the transformation of Islam in a region that's evolved through a complex and dynamic process, involving diversity in belief and practice, religious authority, and political intervention. This volume seeks to shed light on these crucial questions by bringing together an international group of scholars to offer a fresh perspective on Central Asian states and societies. The chapters provide analysis through four distinct categories: the everyday practice of Islam across local communities; state policies toward Islam, focusing on attempts to regulate public and private practice through cultural, legal, and political institutions and how these differ from Soviet policies; how religious actors influence communities in the practice of Islam, state policies towards the religion, and subsequent communal responses to state regulations; and how knowledge of and interaction with the larger Islamic world is shaping Central Asia's current Islamic revival and state responses. The contributors, a multidisciplinary and international group of leading scholars, develop fresh insights that both corroborate and contradict findings from previous research, while also highlighting the problem of making any generalizations about Islam in individual states or the region. As such, this volume provides new and impactful analysis for scholars, students, and policy makers concerned with Central Asia.

Based on a detailed examination of Kyrgyzstan, Johan Engvall goes well beyond the case of this single country to elaborate a broad theory of economic corruption in developing post-Soviet states regionally—as a rational form of investment market for political elites. He reveals how would-be officials invest in offices to obtain access to income streams associated with those offices. Drawing on extensive fieldwork over an eight-year period, Engvall details how these systems work and the major implications this holds for political and economic development in the region. Often identified and criticized simply as obstacles to development by scholars, Engvall instead argues that these systems must be reinterpreted in the context of a standardized and entrenched method of organizing the state. He also shows how private actors have been unsuccessful in buying preferential treatment directly from the state. Instead, public officials have become the predominant conduit to influencing policy process and monitoring the sale of protection, property rights, and other privatized "public" goods.

Despite Cultures examines the strategies and realities of the Soviet state-building project in Tajikistan during the 1920s and 1930s. Based on extensive archival research, Botakoz Kassymbekova analyzes the tactics of Soviet officials at the center and periphery that produced, imitated, and improvised governance in this Soviet southern borderland and in Central Asia more generally. She shows how the tools of violence, intimidation, and coercion were employed by Muslim and European Soviet officials alike to implement Soviet versions of modernization and industrialization. In a region marked by ethnic, linguistic, and cultural diversity, the Soviet plan was to recognize these differences while subsuming them within the conglomerate of official Soviet culture. As Kassymbekova reveals, the local ruling system was built upon an intricate network of individuals, whose stated loyalty to communism was monitored through a chain of command that stretched from Moscow through Tashkent to Dushanbe/Stalinabad. The system was tenuously based on individual leaders who struggled to decipher the language of Bolshevism and maintain power through violent repression.

In the post-Soviet era, democracy has made little progress in Central Asia. In Chaos, Violence, Dynasty, Eric McGlinchey presents a compelling comparative study of the divergent political courses taken by Kyrgyzstan, Uzbekistan, and Kazakhstan in the wake of Soviet rule. McGlinchey examines economics, religion, political legacies, foreign investment, and the ethnicity of these countries to evaluate the relative success of political structures in each nation. McGlinchey explains the impact of Soviet policy on the region, from Lenin to Gorbachev. Ruling from a distance, a minimally invasive system of patronage proved the most successful over time, but planted the seeds for current "neo-patrimonial" governments. The level of direct Soviet involvement during perestroika was the major determinant in the stability of ensuing governments. Soviet manipulations of the politics of Uzbekistan and Kazakhstan in the late 1980s solidified the role of elites, while in Kyrgyzstan the Soviets looked away as leadership crumbled during the ethnic riots of 1990. Today, Kyrgyzstan is the poorest and most politically unstable country in the region, thanks to a small, corrupt, and fractured political elite. In Uzbekistan, Islam Karimov maintains power through the brutal suppression of disaffected Muslims, who are nevertheless rising in numbers and influence. In Kazakhstan, a political machine fueled by oil wealth and patronage underlies the greatest economic equity in the region, and far less political violence. McGlinchey's timely study calls for a more realistic and flexible view of the successful aspects of authoritarian systems in the region that will be needed if there is to be any potential benefit from foreign engagement with the nations of Central Asia, and similar political systems globally.

Speaking Soviet with an Accent presents the first English-language study of Soviet culture clubs in Kyrgyzstan. These clubs profoundly influenced the future of Kyrgyz cultural identity and fostered the work of many artists, such as famed novelist Chingiz Aitmatov. Based on extensive oral history and archival research, Ali Igmen follows the rise of culture clubs beginning in the 1920s, when they were established to inculcate Soviet ideology and create a sedentary lifestyle among the historically nomadic Kyrgyz people. These "Red clubs" are fondly remembered by locals as one of the few places where lively activities and socialization with other members of their ail (village or tribal unit) could be found. Through lectures, readings, books, plays, concerts, operas, visual arts, and cultural Olympiads, locals were exposed to Soviet notions of modernization. But these programs also encouraged the creation of a newfound "Kyrgyzness" that preserved aspects of local traditions and celebrated the achievements of Kyrgyz citizens in the building of a new state. These ideals proved appealing to many Kyrgyz, who, for centuries, had seen riches and power in the hands of a few tribal chieftains and Russian imperialists. This book offers new insights into the formation of modern cultural identity in Central Asia. Here, like their imperial predecessors, the Soviets sought to extend their physical borders and political influence. But Igmen also reveals the remarkable agency of the Kyrgyz people, who employed available resources to meld their own heritage with Soviet and Russian ideologies and form artistic expressions that continue to influence Kyrgyzstan today.

Judith Beyer presents a finely textured ethnographic study that sheds new light on the legal and moral ordering of everyday life in northwestern Kyrgyzstan. Through her extensive fieldwork, Beyer captures the thoughts and voices of local people in two villages, Aral and Engels, and combines these with firsthand observations to create an original ethnography. Beyer shows how local Kyrgyz negotiate proper behavior and regulate disputes by invoking custom, known to the locals as salt. While salt is presented as age-old tradition, its invocation needs to be understood as a highly developed and flexible rhetorical strategy that people adapt to suit the political, legal, economic, and religious environments. Officially, codified state law should take precedence when it comes to dispute resolution, yet the unwritten laws of salt and the increasing importance of Islamic law provide the standards for ordering everyday life. As Beyer further reveals, interpretations of both Islamic and state law are also intrinsically linked to salt. By interweaving case studies on kinship, legal negotiations, festive events, mourning rituals, and political and business dealings, Beyer shows how salt is the binding element in rural Kyrgyz social life, used to explain and negotiate moral behavior and to postulate communal identity. In this way, salt provides a time-tested, sustainable source of authentication that defies changes in government and the tides of religious movements. Beyer's ground-level analysis provides a broad base of knowledge that will be valuable for students and researchers of contemporary Central Asia.

Paul Stronski tells the fascinating story of Tashkent, an ethnically diverse, primarily Muslim city that became the prototype for the Soviet-era reimagining of urban centers in Central Asia. Based on extensive research in Russian and Uzbek archives, Stronski shows us how Soviet officials, planners, and architects strived to integrate local ethnic traditions and socialist ideology into a newly constructed urban space and propaganda showcase. The Soviets planned to transform Tashkent from a "feudal city" of the tsarist era into a "flourishing garden," replete with fountains, a lakeside resort, modern roadways, schools, hospitals, apartment buildings, and of course, factories. The city was intended to be a shining example to the world of the successful assimilation of a distinctly non-Russian city and its citizens through the catalyst of socialism. As Stronski reveals, the physical building of this Soviet city was not an end in itself, but rather a means to change the people and their society. Stronski analyzes how the local population of Tashkent reacted to, resisted, and eventually acquiesced to the city's socialist transformation. He records their experiences of the Great Terror, World War II, Stalin's death, and the developments of the Krushchev and Brezhnev eras up until the earthquake of 1966, which leveled large parts of the city. Stronski finds that the Soviets established a legitimacy that transformed Tashkent and its people into one of the more stalwart supporters of the regime through years of political and cultural changes and finally during the upheavals of glasnost.

Eva-Marie Dubuisson provides a fascinating anthropological inquiry into the deeply ingrained presence of ancestors within the cultural, political, and spiritual discourse of Kazakhs. In a climate of authoritarianism and economic uncertainty, many people in this region turn to their forebearers for care, guidance, and advice, invoking them on a daily basis. This "living language" creates a powerful link to the past and a stable foundation for the present. Through Dubuisson's participatory, observational, and lived experience among Kazakhs, we witness firsthand the public performances and private rituals that show how memory and identity are sustained through an oral tradition of invoking ancestors. This ancestral dialogue sustains a unifying worldview by mediating questions of faith and morality, providing role models, and offering a mechanism for socio-political critique, change, and meaning-making. Looking beyond studies of Islam or heritage alone, Dubuisson provides fresh insights into understanding the Kazakh worldview that will serve students, researchers, GMOs, and policymakers in the region.

David W. Montgomery presents a rich ethnographic study on the practice and meaning of Islamic life in Kyrgyzstan. As he shows, becoming and being a Muslim are based on knowledge acquired from the surrounding environment, enabled through the practice of doing. Through these acts, Islam is imbued in both the individual and the community. To Montgomery, religious practice and lived experience combine to create an ideological space that is shaped by events, opportunities, and potentialities that form the context from which knowing emerges. This acquired knowledge further frames social navigation and political negotiation. Through his years of on-the-ground research, Montgomery assembles both an anthropology of knowledge and an anthropology of Islam, demonstrating how individuals make sense of and draw meanings from their environments. He reveals subtle individual interpretations of the religion and how people seek to define themselves and their lives as "good" within their communities and under Islam. Based on numerous in-depth interviews, bolstered by extensive survey and data collection, Montgomery offers the most thorough English-language study to date of Islam in post-Soviet Kyrgyzstan. His work provides a broad view into the cognitive processes of Central Asian populations that will serve students, researchers, and policymakers alike.

Azan on the Moon is an in-depth anthropological study of people's lives along the Pamir Highway in eastern Tajikistan. Constructed in the 1930s in rugged high-altitude terrain, the road fundamentally altered the material and social fabric of this former Soviet outpost on the border with Afghanistan and China. The highway initially brought sentiments of disconnection and hardship, followed by Soviet modernization and development, and ultimately a sense of distinction from bordering countries and urban centers that continues to this day. Based on extensive fieldwork and through an analysis of construction, mobility, technology, media, development, Islam, and the state, Till Mostowlansky shows how ideas of modernity are both challenged and reinforced in contemporary Tajikistan. In the wake of China's rise in Central Asia, people along the Pamir Highway strive to reconcile a modern future with a modern past. Weaving together the road, a population, and a region, Azan on the Moon presents a rich ethnography of global connections

Nick Megoran explores the process of building independent nation-states in post-Soviet Central Asia through the lens of the disputed border territory between Uzbekistan and Kyrgyzstan. In his rich "biography" of the boundary, he employs a combination of political, cultural, historical, ethnographic, and geographic frames to shed new light on nation-building process in this volatile and geopolitically significant region. Megoran draws on twenty years of extensive research in the borderlands via interviews, observations, participation, and newspaper analysis. He considers the problems of nationalist discourse versus local vernacular, elite struggles versus borderland solidarities, boundary delimitation versus everyday experience, border control versus resistance, and mass violence in 2010, all of which have exacerbated territorial anxieties. Megoran also revisits theories of causation, such as the loss of Soviet control, poorly defined boundaries, natural resource disputes, and historic ethnic clashes, to show that while these all contribute to heightened tensions, political actors and their agendas have clearly driven territorial aspirations and are the overriding source of conflict. As this compelling case study shows, the boundaries of the The Ferghana Valley put in succinct focus larger global and moral questions of what defines a good border.

Steppe Dreams concerns the political significance of temporality in Kazakhstan, as manifested in public events and performances, and its reverberating effects in the personal lives of Kazakhstanis. Like many holidays in the post-Soviet sphere, public celebrations in Kazakhstan often reflect multiple temporal framings—utopian visions of the future, or romanticized views of the past—which throw light on present-day politics of identity. Adams examines the political, public aspects of temporality and the personal and emotional aspects of these events, providing a view into how time, mighty and unstoppable, is experienced in Kazakhstan.

Trade flowed across Eurasia, around the Indian Ocean, and over the Mediterranean for millennia, but in the early modern period, larger parts of the globe became connected through these established trade routes. Knowledge, embodied in various people, materials, texts, objects, and practices, also moved and came together along these routes in hubs of exchange where different social and cultural groups intersected and interacted. Entangled Itineraries traces this movement of knowledge across the Eurasian continent from the early years of the Common Era to the nineteenth century, following local goods, techniques, tools, and writings as they traveled and transformed into new material and intellectual objects and ways of knowing. Focusing on nonlinear trajectories of knowledge in motion, this volume follows itineraries that weaved in and out of busy, crowded cosmopolitan cities in China; in the trade hubs of Kucha and Malacca; and in centers of Arabic scholarship, such as Reyy and Baghdad, which resonated in Bursa, Assam, and even as far as southern France. Contributors explore the many ways in which materials, practices, and knowledge systems were transformed and codified as they converged, swelled, at times disappeared, and often reemerged anew.

From Belonging to Belief presents a nuanced ethnographic study of Islam and secularism in post-Soviet Central Asia, as seen from the small town of Bazaar-Korgon in southern Kyrgyzstan. Opening with the juxtaposition of a statue of Lenin and a mosque in the town square, Julie McBrien proceeds to peel away the multiple layers that have shaped the return of public Islam in the region. She explores belief and nonbelief, varying practices of Islam, discourses of extremism, and the role of the state, to elucidate the everyday experiences of Bazaar-Korgonians. McBrien shows how Islam is explored, lived, and debated in both conventional and novel sites: a Soviet-era cleric who continues to hold great influence; popular television programs; religious instruction at wedding parties; clothing; celebrations; and others. Through ethnographic research, McBrien reveals how moving toward Islam is not a simple step but rather a deliberate and personal journey of experimentation, testing, and knowledge acquisition. Moreover she argues that religion is not always a matter of belief—sometimes it is essentially about belonging. From Belonging to Belief offers an important corrective to studies that focus only on the pious turns among Muslims in Central Asia, and instead shows the complex process of evolving religion in a region that has experienced both Soviet atheism and post-Soviet secularism, each of which has profoundly formed the way Muslims interpret and live Islam.

Central Asia is a diverse and complex region of the world often characterized in the West as exotic, remote, and difficult to understand. Central Asia: Contexts for Understanding offers the most comprehensive introduction to the region available for students and general readers alike. Combining thematic chapters with detailed case studies, readers will learn to appreciate the richly interconnected aspects of life in Central Asia. These wide-ranging, easy-to-understand contributions from many of the leading scholars in the field provide the context needed to understand Central Asia and presents a launching point for further reading and research.

The collapse of the Soviet Union famously opened new venues for the theories of nationalism and the study of processes and actors involved in these new nation-building processes. In this comparative study, Kudaibergenova takes the new states and nations of Eurasia that emerged in 1991, Latvia and Kazakhstan, and seeks to better understand the phenomenon of post-Soviet states tapping into nationalism to build legitimacy. What explains this difference in approaching nation-building after the collapse of the Soviet Union? What can a study of two very different trajectories of development tell us about the nature of power, state and nationalizing regimes of the ‘new’ states of Eurasia? Toward Nationalizing Regimes finds surprising similarities in two such apparently different countries—one “western” and democratic, the other “eastern” and dictatorial.

In the first half of the eighteenth century, Central Asia’s Bukharan Khanate descended into a crisis from which it would not recover. Bukharans suffered failed harvests and famine, a severe fiscal downturn, invasions from the north and the south, rebellion, and then revolution. To date, efforts to identify the cause of this crisis have focused on the assumption that the region became isolated from early modern globalizing trends. The Bukharan Crisis exposes that explanation as a flawed relic of early Orientalist scholarship on the region. In its place, Scott Levi identifies multiple causal factors that underpinned the Bukharan crisis. Some of these were interrelated and some independent, some unfolded over long periods while others shocked the region more abruptly, but they all converged in the early eighteenth century to the detriment of the Bukharan Khanate and those dependent upon it. Levi applies an integrative framework of analysis that repositions Central Asia in recent scholarship on multiple themes in early modern Eurasian and world history

Robert Kindler's seminal work is a comprehensive and unsettling account of the Soviet campaign to forcefully sedentarize and collectivize the Kazakh clans. Viewing the nomadic life as unproductive, and their lands unused and untilled, Stalin and his inner circle pursued a campaign of violence and subjugation, rather than attempting any dialog or cultural assimilation. The results were catastrophic, as the conflict and an ensuing famine (1931-1933) caused the death of nearly one-third of the Kazakh population. Hundreds of thousands of nomads became refugees and a nomadic culture and social order were essentially destroyed in less than five years. Kindler provides an in-depth analysis of Soviet rule, economic and political motivations, and the role of remote and local Soviet officials and Kazakhs during the crisis. This is the first English-language translation of an important and harrowing history, largely unknown to Western audiences prior to Kindler’s study. The translation of this work was funded by Geisteswissenschaften International – Translation Funding for Work in the Humanities and Social Sciences from Germany, a joint initiative of the Fritz Thyssen Foundation, the German Federal Foreign Office, the collecting society VG WORT and the Börsenverein des Deutschen Buchhandels (German Publishers Booksellers Association).

Learning to Become Turkmen examines the ways in which the iconography of everyday life—in dramatically different alphabets, multiple languages, and shifting education policies—reflects the evolution of Turkmen society in Central Asia over the past century. As Victoria Clement shows, the formal structures of the Russian imperial state did not affect Turkmen cultural formations nearly as much as Russian language and Cyrillic script. Their departure was also as transformative to Turkmen politics and society as their arrival. Complemented by extensive fieldwork, Learning to Become Turkmen is the first book in a Western language to draw on Turkmen archives, as it explores how Eurasia has been shaped historically. Revealing particular ways that Central Asians relate to the rest of the world, this study traces how Turkmen consciously used language and pedagogy to position themselves within global communities such as the Russian/Soviet Empire, the Turkic cultural continuum, and the greater Muslim world.