Islam Radicalization Factors in Post-Soviet Tajikistan

2020 ◽  
Vol 7 (4 (28)) ◽  
pp. 121-130
Author(s):  
Sergey B. Margulis

This article explores the problem of Islamic fundamentalism in Tajikistan. The relevance of the topic is due to the fact that in this Republic there is the greatest activity of Islamist movements among all CIS countries. The potential destabilization of the situation in Tajikistan threatens the entire sub-region of Central Asia, and may also lead to the transit of instability to the Russian North Caucasus. In this paper, the author examines the influence of religious, socio-economic and other factors on the radicalization of Islam in this post-Soviet Republic, as well as the activities of fundamentalist groups with a focus on the Islamic Renaissance Party of Tajikistan (IRPT).

2020 ◽  
Vol 9 (3) ◽  
pp. 87-99
Author(s):  
Nabi Ziyadullayev ◽  
◽  
Ulugbek Ziyadullayev ◽  

The article reveals the features of the international trade, economic and integration priorities of the Republic of Uzbekistan. The conceptual approaches to joining the WTO, diversification of the geography and structure of foreign trade, as well as the expansion of foreign economic cooperation with world and regional powers, the CIS countries and Central Asia are substantiated. Particular attention is paid to risks and building vectors for effective interaction with the Eurasian Economic Union (EAEU), as well as mitigating the effects of the coronavirus pandemic on the national economy.


2014 ◽  
Vol 1 (2) ◽  
pp. 1-21
Author(s):  
Galina Yemelianova

Following the break-up of the USSR in 1991 the Muslim peoples of the Caucasus – corresponding to present-day Azerbaijan and the Russian North Caucasus – have been in a continuous process of renegotiating their Islamic identity and the role of Islam in the processes of nation-building. This has involved a complex set of factors, including the correlation between the rise of Islam and socio-economic well-being (or the lack of it), the level and longevity of Islamic heritage, the relationship between Islam and the nature of the ruling post-Soviet Caucasian regimes, and the degree of susceptibility to the region’s exposure to foreign influences, Islamic and Western. This article examines some of these factors from an historical perspective, concentrating on how the political elites and the populace variously dealt with essentially external influences in the course of their centuries-long incorporation within successive political empires. From the seventh century AD these were Islamic, emanating from the Umayyad, Abbasid, Timurid, Ottoman and Safavid empires; and from the nineteenth century, Russian Orthodox and Soviet atheist. An analysis of the dynamics set up by these influences and the distinctively Caucasian Muslim responses to them is crucial in understanding how current elites and their antagonists in the region embrace, reject and otherwise instrumentalise Islam.


Author(s):  
Mihail Dmitrievich Rozin ◽  
Vladimir Nikolaevich Ryabtsev ◽  
Valeriy Petrovich Svechkarev ◽  
Sergey Yakovlevich Suschiy ◽  
Zhanna Aleksandrovna Tumakova
Keyword(s):  

2020 ◽  
pp. 1-24
Author(s):  
Valery Dzutsati

Abstract Previous research has either equated religion- and language-based group identities or asserted that their social effects are the same. This article proposes a novel differentiation between religious and ethnic self-identification that accounts for in-group income inequality and the social role of the group. The study argues that ethnicity-based identities tend to be associated with economic activities, thereby increasing the demand for income equality within such groups. Religious identities, on the contrary, are centered around noneconomic activities and have the ideological framework for reconciling material inequalities. The observable implication of this distinction is that the high-, low-, and middle-income categories of the multicultural society will display differential association with ethnic and religious identities. Ethnic groups will have lower in-group income inequality as a result of the exclusion of the poor and the departure of the rich. Religious groups, on the contrary, will have higher in-group income inequality due to the capacity of religion to accommodate both poor and rich. Relevant empirical tests from the ethnically and religiously diverse Russian North Caucasus region indicate support for the proposed theory.


2007 ◽  
Vol 83 (4) ◽  
pp. 681-705 ◽  
Author(s):  
DOMITILLA SAGRAMOSO
Keyword(s):  

2018 ◽  
Vol 1 (XVIII) ◽  
pp. 109-130
Author(s):  
Adam Lityński

After February Revolution of 1917 in Russia, the nations of the previous Russian Imperium began their efforts to get their independency, among them were three nations of Transcaucasia: Armenians (Armenia), Azeris (Azerbaijan), Georgians (Georgia). After the Treaty of Brest-Litovsk of 3rd March 1918, Bolshevik Russia in reality handed over the territory of Transcaucasia to Germans and Turks. Especially Turkey became aggressive and expansive. Armenia together with Azerbaijan and then together with Georgia set up Trans-caucasian Federal Democratic Republic which collapsed soon. There were significant discrepancies among the nations. Azerbaijan wanted to get union with Turkey, but Georgia preferred Germany and Armenia counted on “white” Russia (ge¬neral Denikin). Each of these three countries set up own independent republics, among other Democratic Republic of Georgia. Soon Germany and Turkey lost the First World War, but north Caucasus was attacked by troops of General Denikin supported by England and France. Later on, in 1920, Bolsheviks entered this territory. The Red Army of Bolsheviks conquered each of the independent republics one by one, set up own governments and in¬corporated the territories into Russian Socialistic Federal Soviet Republic [RSFSR]. On 16 March 1921, RSFSR signed friendship agreement with Turkey. As a result of this agreement, Russia and Turkey divided the territory of Transcaucasian between them.


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