scholarly journals The Narratives of Muslim Women of Central Asia about "Liberation": the Voice of the Subaltern? (1920s-1930s)

2020 ◽  
pp. 57-63
Author(s):  
S.A. Sherstyukov
Keyword(s):  
Central Asia ◽  
Postcolonial Studies ◽  
Muslim Women ◽  
Soviet Society ◽  
Important Place ◽  
Important Indicator ◽  
Soviet History ◽  
Women's Narratives ◽  
The Subject ◽  
The Voice

This article examines the narratives of Muslim women in Central Asia about their experience of their emancipation. Gender issues occupy an important place in postcolonial studies which have progressed rapidly in recent decades. Can the analytical language and approaches develop within the framework of postcolonial studies be applied to the study of Soviet history? This issue continues to be the subject of discussion among Russian and Western authors. However, it is obvious that when studying some aspects of the life of Soviet society, it is impossible to ignore the experience of studying colonial and postcolonial societies. The author, repeating the question posed by postcolonial researchers about whether the Subaltern can speak, tries to answer it by focusing on the narratives of Muslim women in Central Asia about “liberation”. These narratives were an important part of the Soviet discourse on the emancipation of women. Muslim women's gaining a voice (individual and collective) was seen as an important indicator of the success of policies aimed at "liberating" women. Analysis of Muslim women's narratives about "liberation" provided an opportunity to see the similarity of their structure, as well as how the structure of narratives changed in the 1930s.

scholarly journals Orientalism poetics: story by Leonid Solovyov “The Nomad”

2020 ◽  
Vol 25 (4) ◽  
pp. 648-656
Author(s):  
Eleonora F. Shafranskaya ◽  
Tatyana V. Volokhova
Keyword(s):  
Central Asia ◽  
Middle Ages ◽  
Postcolonial Studies ◽  
Russian Literature ◽  
The Novel ◽  
Russian Literary ◽  
The Subject ◽  
Xix Century ◽  
First Time ◽  
The Voice

The article deals with the problem of orientalism in literature, narrowed to the question of Russian orientalism and its Soviet derivation. The names of Nikolai Karazin and Andrey Platonov are mentioned among Russian literary Orientalists. The researchers identify the differences between Soviet Orientalism and the Orientalism of the XIX century. The analytical paradigm presented in the article outlines the prospects for the scientific study of Uzbek impressions. Salir-Gul (1933) by Sigismund Krzyzanowski and Pavel Zaltzman's novel Central Asia in the Middle Ages (1930s). For the first time, the novel The nomad (Kochevye) by the Russian writer of the twentieth century Leonid Solovyov written in 1929 and published in 1932 is analyzed in detail. Appeal to the folklore, ceremonial, and ritual life of the peoples of Central Asia becomes one of the main techniques of Leonid Solovyov's Oriental poetics. Solovyov's narrator is not a traditional orientalist observer of an alien, and therefore exotic, picture of the world. In Solovyov's poetics, the subject of the story merges with its object and represents a single whole: Russian literature spoke in the voice of a stranger. The material of the article corresponds to the intentions outlined in modern postcolonial studies.

scholarly journals On Guard at BAMlag: Representations of Guards in the 1930s Gulag Press

2014 ◽  
Vol 41 (1) ◽  
pp. 3-32 ◽  
Author(s):  
Alun Thomas
Keyword(s):  
Social Development ◽  
Soviet Society ◽  
Penal System ◽  
Soviet History ◽  
The Subject

The 1930s saw a dramatic escalation in the size and scope of the Soviet Union’s system of penal labour camps, the Gulag. Through analyses of memoir and other sources, the experiences of the Gulag’s prisoners at this time have been the subject of a great deal of scholarly investigation. Yet the guards who watched over these prisoners have received considerably less attention. Newspapers printed for the VOKhR guards in the mid-1930s offer some information on their readers’ everyday duties and their status, both inside the Gulag and as citizens of the USSR. Publications taken from one particularly large camp responsible for the construction of the Baikal-Amur railway (BAMlag) depict guards as self-disciplined, industrious soldiers engaged in a war for economic and social development. But the specific dynamics and changing circumstances of the Soviet penal system at this time created an unusual contrast between newspapers printed for the guards and those printed for the prisoners of BAMlag. While the criticism levelled at prisoners by their own newspaper was often mitigated by a rehabilitative discourse, the guards were judged as full members of Soviet society, often harshly. However, the precise implications of this were rendered ambiguous by the indeterminate position of the Gulag itself at this point in Soviet history.

scholarly journals An Exploration of Traditional Contemporary of Indonesian Culture through Batik

2021 ◽  
Author(s):  
◽  
Karina Nurlitasari
Keyword(s):  
21St Century ◽  
Muslim Women ◽  
Global Identity ◽  
Important Place ◽  
Cultural Organization ◽  
Intangible Heritage ◽  
Religious Law ◽  
Traditional Pattern ◽  
The Voice ◽  
Contemporary Context

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century.   Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>

scholarly journals An Exploration of Traditional Contemporary of Indonesian Culture through Batik

2021 ◽  
Author(s):  
◽  
Karina Nurlitasari
Keyword(s):  
21St Century ◽  
Muslim Women ◽  
Global Identity ◽  
Important Place ◽  
Cultural Organization ◽  
Intangible Heritage ◽  
Religious Law ◽  
Traditional Pattern ◽  
The Voice ◽  
Contemporary Context

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century.   Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>

New Materials for Studying Preparation and Staging of the 6th World Festival of Youth and Students in 1957

2018 ◽  
pp. 550-563
Author(s):  
Daniel Sawert ◽  
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Trade Unions ◽  
Soviet Society ◽  
Unique Event ◽  
The Soviet Union ◽  
Archival Documents ◽  
Cultural Standards ◽  
The Cold War ◽  
Local Traditions

The article assesses archival materials on the festival movement in the Soviet Union in 1950s, including its peak, the 6th World Festival of Youth and Students held in 1957 in Moscow. Even now the Moscow festival is seen in the context of international cultural politics of the Cold War and as a unique event for the Soviet Union. The article is to put the 6th World Festival of Youth and Students in the context of other youth festivals held in the Soviet Union. The festivals of 1950s provided a field for political, social, and cultural experiments. They also have been the crucible of a new way of communication and a new language of design. Furthermore, festivals reflected the new (althogh relative) liberalism in the Soviet Union. This liberalism, first of all, was expressed in the fact that festivals were organized by the Komsomol and other Soviet public and cultural organisations. Taking the role of these organisations into consideration, the research draws on the documents of the Ministry of culture, the All-Russian Stage Society, as well as personal documents of the artists. Furthermore, the author has gained access to new archive materials, which have until now been part of no research, such as documents of the N. Krupskaya Central Culture and Art Center and of the central committees of various artistic trade unions. These documents confirm the hypothesis that the festivals provided the Komsomol and the Communist party with a means to solve various social, educational, and cultural problems. For instance, in Central Asia with its partiarchal society, the festivals focuced on female emancipation. In rural Central Asia, as well as in other non-russian parts of the Soviet Union, there co-existed different ways of celebrating. Local traditions intermingled with cultural standards prescribed by Moscow. At the first glance, the modernisation of the Soviet society was succesful. The youth acquired political and cultural level that allowed the Soviet state to compete with the West during the 6th World Festival of Youth and Students. During the festival, however, it became apparent, that the Soviet cultural scheme no longer met the dictates of times. Archival documents show that after the Festival cultural and party officials agreed to ease off dogmatism and to tolerate some of the foreign cultural phenomena.

Dramatis Personae

2018 ◽  
Author(s):  
Susan Mitchell Sommers
Keyword(s):  
Birth Order ◽  
Formal Education ◽  
The Family ◽  
The Subject ◽  
The Voice ◽  
Official Records

This chapter introduces the family: father Edmund, a shoemaker turned bookseller, and his three or four wives, their social and religious status, questions of literacy and formal education. The children are introduced more or less in their birth order: Kezia, Ebenezer, Manoah, Job, and Charity. The difficulties of tracing women is discussed. Particular attention is paid to Kezia, who was the subject of one of Ebenezer’s astrological cases, and Charity, who left a decades-long trail through official records, marking her as one of the most economically savvy members of the family. Since many of the Sibly men took shorthand, there is a brief discussion of contemporary shorthand uses, accuracy, and to what extent shorthand takers preserved the voice of the speaker. Ebenezer’s daughter Urania is also introduced, though like Ebenezer and Manoah, she has her own chapter later in the work

Introduction

2017 ◽  
Author(s):  
Eren Tasar
Keyword(s):  
Central Asia ◽  
Soviet Period ◽  
Soviet Society ◽  
Church State Relations ◽  
Soviet Central Asia ◽  
State Relations ◽  
Previous Scholarship

This introduction describes the main arguments and historiographical interventions undertaken in the present work. The majority of previous scholarship on Islam in Soviet Central Asia has treated the Communist anti-religious campaigns of the 1920s and 1930s as representative of the entire Soviet period. By contrast, this book argues that Stalin’s normalization of church-state relations in 1943–1944 allowed a permanent space for Islam to exist in Soviet society. This space rapidly became the site of an accommodation between Islam and Communism for many Central Asians. The introduction concludes with a discussion of the advantages and limitations of the sources employed throughout the book.

Learning from Disequilibrium and Educating the Feminine Voice in Philosophy

2021 ◽  
Author(s):  
Naoko Saito
Keyword(s):  
Female Voice ◽  
Democratic Politics ◽  
University Education ◽  
Biological Origin ◽  
Feminine Voice ◽  
Political Criticism ◽  
The Feminine ◽  
The Subject ◽  
The Voice ◽  
Alternative Idea

This article broaches what can sometimes be seen as the suppression of the female voice, sometimes the repression of the feminine. To address these matters involves the reconsideration of the political discourse that pervades education and educational research. This article is an attempt to disclose inequity in apparently equitable space, through the acknowledgment of the voice of disequilibrium. It proposes to re-place the subject of philosophy, and the subject of woman, through an alternative idea of the feminine voice in philosophy. It tries to reconfigure the female voice without negating its fated biological origin and traits, and yet avoiding the confining of thought to the constraints of gender divides. In terms of education, it shall argue for the conversation of justice as a way of cultivating the feminine voice in philosophy: as the voice of disequilibrium. This is an occasion of mutual destabilization and transformation of man and woman, crossing gender divides, and preparing an alternative route to political criticism that not only reclaims the rights of women but releases the thinking of men and women, laying the way for a better, more pluralist, and more democratic politics. The feminine voice can find a way beyond the dominance of instrumental rationality and calculative thinking in the discourse on equity itself. And it can, one might reasonably hope, have an impact on the curriculum of university education.

The Politics of Sacred Lineages in 19th-Century Central Asia: Descent Groups Linked to Khwaja Ahmad Yasavi in Shrine Documents and Genealogical Charters

1999 ◽  
Vol 31 (4) ◽  
pp. 507-530 ◽  
Author(s):  
Devin DeWeese
Keyword(s):  
Central Asia ◽  
19Th Century ◽  
Religious History ◽  
The West ◽  
14Th Century ◽  
12Th Century ◽  
Scant Attention ◽  
The Subject ◽  
The Town

Khwaja Ahmad Yasavi, the celebrated saint of Central Asia who lived most likely in the late 12th century, is perhaps best known as a Sufi shaykh and (no doubt erroneously) as a mystical poet; his shrine in the town now known as Turkistan, in southern Kazakhstan, has been an important religious center in Central Asia at least since the monumental mausoleum that still stands was built, by order of Timur, at the end of the 14th century. While Yasavi's shrine, owing to the predilections of Soviet scholarship, was extensively studied by architectural historians and archeologists, its role in social and religious history has received scant attention; at the same time, Ahmad Yasavi's legacy as a Sufi shaykh has itself been the subject of considerable misunderstanding, resulting from two related tendencies in past scholarship: to approach the Yasavi tradition as little more than a sideline to the historically dominant Naqshbandiyya, and to regard it as a phenomenon definable in “ethnic” terms, as limited to an exclusively Turkic environment. Even less well known in the West, however, is one aspect of Ahmad Yasavi's legacy that is of increasing significance in contemporary Central Asia, as the region's religious heritage is recovered and redefined in the wake of the Soviet Union's collapse—namely, the distinctive familial communities that define themselves in terms of descent from Yasavi's family, and have historically claimed specific prerogatives associated with Yasavi's shrine.

scholarly journals The Role and Place of Accounting Information in the Decision-Making System

2019 ◽  
Vol 25 (2) ◽  
pp. 46-51
Author(s):  
Sebastian Floştoiu
Keyword(s):  
Decision Making ◽  
Information System ◽  
Accounting Information ◽  
Accurate Information ◽  
Important Place ◽  
Complex Procedure ◽  
Decision Making System ◽  
Degree Of Certainty ◽  
The Subject ◽  
And Performance

Abstract The results and performance of an enterprise are the result of the decisions taken by the management of the entity, decisions which are the result of a complex procedure of processing and analyzing the relevant data and information provided by the information system available. In other words, appropriate and correct decisions that lead to the achievement of the objectives and attainment of higher performances are dependent on the quality and quantity of the information. Consequently, accurate information generates correct decisions. Due to of its qualities (relevance, intelligibility, credibility and comparability), accounting information occupies a very important place in the architecture of the economic information system, having the highest degree of certainty and providing the possibility of an accurate representation of economic phenomena and processes, both at micro, as well as at macroeconomic levels. Hence, we can say that the “final outcome of accounting”, namely accounting information, is one of the most important pillars of the elaboration, substantiation and decision-making process. Starting from this premise, this article aims to capture the main features of accounting information, which qualifies it as the object and the subject of the management system.

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