Evangelicals

2019 ◽  
pp. 274-286
Author(s):  
Rebecca Samuel Shah ◽  
Vinay Samuel
Keyword(s):  
Soviet Union ◽  
South Asia ◽  
East India Company ◽  
Protestant Churches ◽  
Evangelical Churches ◽  
The Soviet Union ◽  
Central Asian ◽  
Independent Churches ◽  
Central Asian Countries ◽  
Hostile Environments

In most South and Central Asian countries, while Christians account for 1–2% of the population, the region has the fastest-growing Evangelical population in the world. South Asian Evangelicalism can be traced back to the 1706 arrival in Tranquebar of two Pietist German missionaries. Fearing what they called the ‘proselytising zeal’ of Christians, the East India Company forbade missionaries into Company-ruled territories. Evangelicalism in South Asia succeeds in hostile environments because it embraces any space available for its mission. Healing and exorcism have been the key impetus bringing people to Christ in South Asia. While many Evangelical Protestant churches have adopted Pentecostal beliefs, Charismatic influences have been minimal in certain institutions. Still, the proportion of South Asia’s Evangelical Pentecostal or Charismatic population is steadily rising. Among villages are the ubiquitous ‘Independent churches’ separate from mainstream denominations. Evangelicalism in South Asia is rooted in a commitment to the care of the poor. From very early, eschatological urgency was at the heart of missions. After the fall of the Soviet Union, Evangelical churches became aware of moral destruction after decades of communism. Across Central Asia, Evangelical missionaries continue to spread the gospel but remain vigilant about when and how they evangelise.

Faith and Culture

2019 ◽  
pp. 303-314
Author(s):  
Atola Longkumer
Keyword(s):  
Soviet Union ◽  
South Asia ◽  
Central Asia ◽  
Religious Expression ◽  
Traditional Medicines ◽  
Nation States ◽  
The Soviet Union ◽  
Central Asian ◽  
Global Christianity

Of the two Asian regions, socio-economically, South Asia presents both prosperity and abject poverty, embedded in varying traditions. Central Asian states are well-endowed with natural resources and sustain a diverse cultural heritage against a backdrop of Islam. The indigenous shamanic cultures that have sustained myriad indigenous people (often described by terms such as tribals, Adivasis, minorities) for generations across South Asia need to be recognised along with its globalisation. Healing, use of traditional medicines, the position and role of women, caste hierarchy and the relationship with the other are incorporated into South Asian Christianity. ‘Anonymous Christians’ have also contributed to concepts such as ‘insider movements’ to discuss embedded followers of Jesus. In Central Asia, Charismatic Christianity is finding particular resonance. The relative freedom of religious expression has given opportunities for Christians to witness to the gospel. The potential ecumenical relationship with the existing Orthodox Church presents an opportunity for global Christianity. Christianity has received fresh interest in Central Asia since the collapse of the Soviet Union and the formation of the nation-states of Tajikistan, Kyrgyzstan, Kazakhstan, Uzbekistan and Turkmenistan. Theological creativity along with prophetic proclamation will be needed to balance these challenges of culture and faith in the region.

Tajikistan

2019 ◽  
pp. 65-69
Author(s):  
Barakatullo Ashurov
Keyword(s):  
Soviet Union ◽  
Catholic Church ◽  
Russian Language ◽  
Roman Catholic Church ◽  
Small Scale ◽  
State Control ◽  
Protestant Churches ◽  
The Soviet Union ◽  
Central Asian ◽  
Missionary Movement

Christianity in modern Tajikistan is closely connected to the missionary movement of the Church of the East in the Central Asian landmass. The historical patterns of the ROC aimed to cover only European and Russian nationals with Russian language only. This has led to Christianity being dubbed a ‘Russian religion’. The Roman Catholic Church was in Central Asia since the thirteenth century. The first wave of Protestants came through the Mennonites (Brethren), along with Evangelicals and Baptists (who both eventually merged in 1941 into the Evangelical Baptists), and the second wave came through various Protestant mission organizations after the collapse of the Soviet Union. Protestant churches in the country comprise both local converts from Islam and those of Russian Orthodox background. Although non-Tajik Christians are culturally acceptable, local converts are regarded as traitors. Many such restrictions apply equally to all religions. State restraint toward religious minorities are due to inherited Soviet tradition and fear of the extremist ideology that was a cause of the recent civil war. Current persecution in the country is largely a matter of social discrimination rather than state control. Nonetheless, the existing communities, particularly those with valid registrations, are thriving, albeit on a small scale.

scholarly journals The Relationship between Energy Consumption and Growth in the Transition Economies of Central Asian Republics

2013 ◽  
Author(s):  
Abdullah Özdemir ◽  
Mehmet Mercan ◽  
Erkan Dendeş
Keyword(s):  
Economic Growth ◽  
Energy Consumption ◽  
Soviet Union ◽  
Transition Period ◽  
Panel Data Analysis ◽  
Asian Countries ◽  
Capitalist System ◽  
The Soviet Union ◽  
Central Asian ◽  
Central Asian Countries

The transition period from the socialist system to the capitalist system is used to describe economies in transition. With the dissolution of the Soviet Union in the 1990s, with Central and Eastern European Countries, the Countries in Central Asia have entered into this process. Central Asian Countries haven’t entered into this process providently a lot in transitional stage. At the end of secession process from the Soviet Union, these countries had only limited industrial plants and natural resources. However, reserves of energy resources that these countries have in their economic growth have been a pusher factor. No doubt, increasing energy consumption has a significant effect in the development of the countries. The main purpose of this study is to test the existence of growth relation and energy consumptions in Central Asian Countries that live the transition period accordingly. This study investigates relationship between economic growth and energy consumption for Central Asian Countries over the period 1990-2010 by using panel data analysis. As a conclusion it is reached that there is a significant correlation between energy consumption and economic growth for these countries.

A sound family for a healthy nation: Motherhood in Tajik national politics and society

2016 ◽  
Vol 44 (2) ◽  
pp. 207-224 ◽  
Author(s):  
Sophie Roche
Keyword(s):  
Soviet Union ◽  
Great Effort ◽  
Asian Countries ◽  
National Politics ◽  
National Narratives ◽  
The Soviet Union ◽  
Central Asian ◽  
The Family ◽  
Central Asian Countries ◽  
The One

Since independence in 1991, Central Asian countries have put great effort into creating their respective national narratives, which are often based on an ethnic imagination. In Tajikistan this included the idea of shaping society via the family unit. Increasingly, motherhood became the focus of attention, which was made possible by merging two concepts. On the one hand, women are considered as “cultured” and educated people who the Soviet Union freed from “backward” traditions. On the other hand, traditions were reinvented such that the woman is considered the ultimate mother of the nation and the backbone of tradition. This article examines the changing status of motherhood in society and politics through efforts to create a sound family and a healthy nation.

scholarly journals Neoliberalism and Kazakhstan's emerging higher education

2020 ◽  
Vol 11 (Winter) ◽  
pp. 89-92
Author(s):  
Nazgul Bayetova
Keyword(s):  
Higher Education ◽  
Soviet Union ◽  
Former Soviet Union ◽  
Physical Size ◽  
Higher Education System ◽  
The Soviet Union ◽  
Central Asian ◽  
The Supreme Court ◽  
Central Asian Countries ◽  
The Republic

The Republic of Kazakhstan is one of the Central Asian countries of the former Soviet Union. The ninth largest country in the world in physical size with a population of over 17 million people and significant oil, iron ore, coal, copper, and gas reserves, Kazakhstan gained independence from the Soviet Union in 1991. In the early 1990s, the Supreme Court of the Kazakh Social Soviet Republic declared the transition of a planned economy to a market economy. Kazakhstan’s market system has significantly impacted its emerging higher education system. Less government spending and the creation of private universities in Kazakhstan were the core strategies that have been implemented under the neoliberal policies of Nursultan Nazarbayev, Kazakhstan’s president from independence to this year (1991-2019).

scholarly journals Regional Integration in Central Asia: Efforts and Results

2017 ◽  
Author(s):  
Nargiza Sakmurzaeva
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Regional Integration ◽  
Comparative Method ◽  
Historical Analysis ◽  
Asian Countries ◽  
Economic Organizations ◽  
The Soviet Union ◽  
Central Asian ◽  
Central Asian Countries

After the dissolution of the Soviet Union, Central Asian countries have created and joined many regional economic organizations. The aim of this paper is to identify the efforts and obstacles of regional integration and cooperation in Central Asia against the international experience with regional integration in Europe. At present, the governments of Central Asian countries have still not realized the network's function and advantage of regional integration. Since 2000’s integration process in Central Asia conducted by Russia’s initiatives. So regional integration which could include only five Central Asian countries became unreal. This paper examines why today there is no Central Asian Union? In order to analyze the topic were used books written by Dadabayev, Karasar and Kushkumbaev, Dikkaya, papers by Zeyrek, Linn, Erol and Shahin. As the methods of analysis were used comparative method of analysis and historical analysis.

CENTRAL ASIA: THE BUMPY ROAD TOWARDS POLITICAL MATURITY

2021 ◽  
Vol 22 (4) ◽  
Author(s):  
Oleg KARPOVICH
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Presidential Elections ◽  
Soviet Period ◽  
The Political ◽  
Political Elites ◽  
Asian Countries ◽  
The Soviet Union ◽  
Central Asian ◽  
Central Asian Countries

Following the disintegration of the Soviet Union, the new Central Asian independent states of Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan and Uzbekistan replaced the Soviet republics of Central (Sredniaia) Asia and Kazakhstan. By the time they gained independence, these countries had already developed specific mechanisms of governance: The Communist Party and state structures had relied, to a great extent, on certain regional clan principles of decision-making inherited from their distant past. The new states immediately declared that they would strive to build Western-style political systems. They elected their presidents and parliaments, set up judicial systems, yet the political elites proved unable to realize the democratic standards of the West they supported in words. Over the course of three decades, heads of state, who dominated and still remain the dominant figures in their countries and are responsible for domestic and foreign policies have replaced each other without any real competition. None of the regional states can boast of competitive presidential elections. On the other hand, even though their political development may have external similarities, there are still numerous differences rooted in their very different past, cultures and mentalities. The regional clan division, swept under the carpet during the Soviet period, was revived as an important and highly influential feature. Kazakhstan was divided into zhuzes; Kyrgyzstan is in the midst of an ongoing regional confrontation between the South and the North; in Tajikistan, Turkmenistan, and Uzbekistan regional clans have gradually gained a lot of political weight. This means that the leaders of all Central Asian countries had no choice but to take into account the interests of groups and clans and the ties between different tribes, which inevitably affected the principles of governance and choice of officials. The personal characteristics of leaders who came to power after the Soviet Union had left the stage and their interpretations of the ongoing processes played a huge role in regional developments, the relationships between the regional states, the regional balance of power and the political situation. Today, all the above-mentioned countries with the exception of Tajikistan, have elected new presidents either amid domestic political turmoil or through a power transit within the same group. This means that in all Central Asian countries presidential elections are not seen as an instrument of change of power but, rather, as an instrument of remaining in power. The complicated economic situation, the non-regional actors that put pressure on the local political elites and, recently, the COVID-19 pandemic, which intensified the social and economic problems, did nothing positive for the political and economic stability in Central Asia.

South Asia’s Influence on the Revival of Islam in Central Asia

2018 ◽  
pp. 131-156
Author(s):  
Bayram Balci
Keyword(s):  
Soviet Union ◽  
South Asia ◽  
Central Asia ◽  
Indian Subcontinent ◽  
Long Period ◽  
The Soviet Union ◽  
Central Asian

Several centuries old, the relationships between contemporary Central Asia and South Asia—mainly the Indian subcontinent—have been consolidated through the Moghul dynasty, founded by Central Asian conquerors. After a long period of non-relations between the two regions, the collapse of the Soviet Union permitted new Islamic exchanges between Central Asia and India, Pakistan and Bangladesh. This new Islamic link is mainly the work of a very influential and transnational organization, called Jama’at al Tabligh. Its members work for the diffusion of faith and piety in their country, promoting an Islam influenced by the Deoband school of India.

scholarly journals Russia's Muslim Frontiers

1995 ◽  
Vol 12 (1) ◽  
pp. 119-120
Author(s):  
M. E. Ahrari
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Former Soviet Union ◽  
Muslim Country ◽  
Armed Struggle ◽  
The Soviet Union ◽  
Central Asian ◽  
Central Asian Countries ◽  
The Baltic ◽  
The Cold War

The sudden independence of five Muslim Central Asian countries-Khazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan-and one Muslim country in the Transcaucasus regionAzerbaijan-has surprised even the international scholarly community.When the former Soviet Union was alive and well, there were "Sovietscholars," a rubric that largely included specialists on Russia, Ukraine,and the Baltic states. Western scholars were almost never inclined tospecialize in, or to give any serious attention to, the Muslim regions ofthe Soviet Union. This neglect was also reflected in their evaluations ofthe problems of this region, as can be seen by the uncritical acceptanceof the Soviet vocabulary. For instance, the Qorabashi armed resistancein Muslim Central Asia was labeled the "Basmachi" (or bandit) movementby the Soviet Union and its scholars. This phrase was also used bywestern scholars.Now there is no more Soviet Union, the cold war has entered history,and there are six new Muslim republics. These developments haveengendered a renewed interest in these republics, as can be seen by thenumber of recently published books that have been devoted to them.Although some of them have been hurriedly compiled, others have beenwritten with a lot of forethought and balanced analysis.Eickelman's present anthology definitely falls into the latter category.In fact, to the best of my knowledge, his anthology is one of thefirst books that raises the question of whether the above-mentionedQorabashi movement was indeed an armed struggle against the Sovietimperial masters or was a "bandit" movement as portrayed by Sovietscholars. This book comprises four parts: "International and RegionalPerspectives," "Central Asia " "Afghanistan and Iran," and "Pakistan."The first two sections formulate the essence of this study. Eickelman'sintroduction, in my estimation, is certainly one of the best chapters. Itis unfortunate that he did not include more of his writing in this book.His review of the literature on modernization theories and orientalismin this chapter will be read by students of Central Asia and the MiddleEast with interest.Other noteworthy contributions are the two essays by RichardCottam and Gregory Kornyenko. It is refreshing to read Cottam's ...

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