scholarly journals Central Asia Reader

1995 ◽  
Vol 12 (4) ◽  
pp. 571-575
Author(s):  
Farkhad S. Juraev
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Soviet Period ◽  
Native Languages ◽  
Radio Stations ◽  
The Soviet Union ◽  
Central Asian ◽  
History Of ◽  
Full Force ◽  
The Right

The collapse of the Soviet Union and the creation of new independentstates has generated great interest among scholars and politiciansin the history and contemporary situation in the region. CentralAsia is not an exception to this case. Viewed in this light, Central Asia: The Rediscovery of History is a welcome contribution towardintroducing the western scholarly community to the politics of CentralAsia.The book is composed of a number of articles published by Turkiclanguage specialists from 1904 to 1990, and of official documents fromCentral Asia and Azerbaijan. The integration processes of the Turkicpeoples, which began during the Soviet period, are now in full force. In1990, the heads of the Central Asian republics signed a treaty for economicand cultural cooperation. The treaty was also signed by Tajikistan,the only representative of the Indo-European family in CentralAsia. The integration envisioned a united economic space betweenKazakhstan, Uzbekistan, and Kyrgystan. In the 1992 and 1994 summitsheld in Ankara and Istanbul, Turkey and five newly independent Turkicstates confirmed their desire to cooperate in the economic and politicalarenas. Therefore, attention to Central Asian problems and the publicationof several scholarly works from this region are symbolic, to someextent, of the attention being paid to the significance of a commonTurkic tradition and the possibilities of a meaningful integration in the“Great Turan.”The book begins with Ayaz Malikov’s “The Question of the Turk:The Way out of the Crisis.” This chapter actually sets the tone for thewhole book by making a case for the need to attract the attention ofscholarly and political circles from around the world to the problems ofthe Turkic nations and their suffering under Soviet rule. His statementthat “our peoples do not have their own history” seems to be true, forall of the nations (not only the Turkic ones) in the former Soviet Unionhad to study mainly the history of the Russian state at the expense ofdeveloping their own historical consciousness. No doubt the author isright in his claims about Soviet violations of the rights of Turkic communitiesin Russia, especially the right to study in their own languagesat schools and universities and even the right to listen to programsbroadcast by western radio stations in their native languages. Arguingthat the political history of the Turkic nations extends backwards formore than two thousand years (p. 4), Malikov calls for the right ofTurkic peoples to seek unification without fear of being charged withadvocating “Pan-Turkism” (p. 6). The author appeals for the formationof a terminological commission that will be entrusted with seeking theunification of the Turkic language.All of the other chapters-Muhammad Ali’s “Let Us Learn about OurHeritage: Get to Know Yourself,” Zeki Togan’s “The Origins of theKazakhs and Ozbeks,” and Kahar Barat’s “Discovery of History: TheBurial Site of Kashgarli Mahmud”-are attempts to prove the Turkic originsof Central Asia since antiquity. Ali’s attempt to connect the term“Turan” with the ethnic term “Turkic” by referring to the Shah-ndma ofAbul Qasem Firdousi is quite novel, if not eccentric, as is his attributionof the Iranian language’s dominance in Central Asia as being the result ...

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.

The Ismaili of Central Asia

2018 ◽  
Author(s):  
Daniel Beben
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Soviet Period ◽  
Future Research ◽  
Complete Disappearance ◽  
The Soviet Union ◽  
Missionary Movement ◽  
Muslim Minority ◽  
History Of ◽  
Private Collections

The Ismailis are one of the largest Muslim minority populations of Central Asia, and they make up the second largest Shiʿi Muslim community globally. First emerging in the second half of the 8th century, the Ismaili missionary movement spread into many areas of the Islamic world in the 10th century, under the leadership of the Ismaili Fatimids caliphs in Egypt. The movement achieved astounding success in Central Asia in the 10th century, when many of the political and cultural elites of the region were converted. However, a series of repressions over the following century led to its almost complete disappearance from the metropolitan centers of Central Asia. The movement later re-emerged in the mountainous Badakhshan region of Central Asia (which encompasses the territories of present-day eastern Tajikistan and northeastern Afghanistan), where it was introduced by the renowned 11th-century Persian poet, philosopher, and Ismaili missionary Nasir-i Khusraw. Over the following centuries the Ismaili movement expanded among the populations of Badakhshan, reaching a population of over 200,000 in the 21st century. In the 19th and 20th centuries, the Ismailis suffered a series of severe repressions, first under local Sunni Muslim rulers and later under the antireligious policies of the Soviet Union. However, in the decades since the end of the Soviet period, the Ismailis of the region have become increasingly connected with the global Ismaili community and its leadership. While many aspects of the history of Ismailism in the Badakhshan region remain obscure and unexplored, the discoveries of significant corpuses of manuscripts in private collections since the 1990s in the Badakhshan region have opened up wide possibilities for future research.

New Nation, New History: Promoting National History in Tajikistan

2019 ◽  
Vol 11 (2) ◽  
pp. 224-239
Author(s):  
James D. Clark
Keyword(s):  
Twentieth Century ◽  
Soviet Union ◽  
Central Asia ◽  
First Century ◽  
National History ◽  
Islamic Movements ◽  
The Soviet Union ◽  
Central Asian ◽  
History Of ◽  
New Nation

AbstractThis essay looks at the national history of the Tajiks of Central Asia that was created in the twentieth century and has continued to develop into the twenty-first century. It traces the notion of Tajik nationalism, which arose in the 1920s under the Soviet Union, largely in response to Uzbek nationalism. Soviet intellectuals and scholars thereafter attempted to construct a new history for the Tajiks. The most important effort in that area was Bobojon Ghafurov’s study Tadzhiki (Tajiks, 1972), which gave them primacy among the Central Asian peoples. The essay examines the policies of independent Tajikistan’s government, such as its focus on the Samanid dynasty and the replacement Soviet monuments and names with nationalist ones. Finally, it looks at the challenges that contemporary Islamic movements in the country pose to the earlier secular interpretations.

scholarly journals Genetic Resources of Apricots (Prunus armeniaca L.) in Central Asia

HortScience ◽  
2013 ◽  
Vol 48 (6) ◽  
pp. 681-691 ◽  
Author(s):  
David E. Zaurov ◽  
Thomas J. Molnar ◽  
Sasha W. Eisenman ◽  
Timothy M. Ford ◽  
Ravza F. Mavlyanova ◽  
...  
Keyword(s):  
Soviet Union ◽  
Genetic Resources ◽  
Central Asia ◽  
Prunus Armeniaca ◽  
Soluble Solids ◽  
Germplasm Exchange ◽  
The Soviet Union ◽  
Central Asian ◽  
History Of ◽  
Prunus Armeniaca L

Central Asia is a center of diversity for many important fruit and nut tree species, including wild and cultivated apricots (Prunus armeniaca L.). A wealth of apricot germplasm that expresses novel and valuable characteristics such as fruits with high soluble solids, edible kernels, glabrous skin, and diverse colors and flavors, as well as later-blooming flowers, late-maturing fruit, and drought, cold, and salt tolerance, can be found growing across this region. Since the dissolution of the Soviet Union, Central Asia has become more accessible for reciprocal germplasm exchange and scientific collaborations. Thus, opportunities now exist to obtain, study, and use a much wider diversity of Central Asian apricot germplasm in breeding efforts, which can lead to improved crop traits and ultimately an expansion of the regions where this high-value crop can be grown. To bring attention to the valuable P. armeniaca genetic resources found in Central Asia and to promote its better use, management, and preservation, a description and history of the species from a Central Asian perspective, along with recent and ongoing activities, are discussed in this article.

Influences from the Arabian Peninsula on the Revival of Islam in Central Asia and the Caucasus

2018 ◽  
pp. 103-130
Author(s):  
Bayram Balci
Keyword(s):  
Saudi Arabia ◽  
Soviet Union ◽  
Central Asia ◽  
Arabian Peninsula ◽  
Arab Countries ◽  
Soviet Period ◽  
The Caucasus ◽  
The Soviet Union ◽  
Central Asian ◽  
Diasporic Communities

Arabian Peninsula and Arab countries have always been linked to Muslims of Central Asia and the Caucasus. However, because of the Russian and Soviet parenthesis, the Islamic connections between these regions weakened. With the end of the Soviet Union, an Islamic cooperation started and took mainly two channels: pilgrimages (hajj) and diaspora. Although it was de facto impossible during the Soviet period, hajj has become a very important Islamic point of contact between Saudi Arabia and the post-Soviet sphere, contributing to the development of Salafism in the region. Meanwhile, Uzbek and Uighurs, the two Central Asian diasporic communities present in Saudi Arabia for several decades, have also contributed to the development of Islamic cooperation between the Arabian Peninsula and the new post-Soviet Republics.

scholarly journals The Eastern Slavic Population of Central Asia After the Collapse of the USSR: Ethno-Demographic Processes

2018 ◽  
Vol 46 (4) ◽  
pp. 114-122
Author(s):  
A. V. Shustov
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Negative Impact ◽  
Relative Number ◽  
Absolute Number ◽  
Natural Increase ◽  
Soviet Period ◽  
The Soviet Union ◽  
Central Asian ◽  
Demographic Processes

By the end of the Soviet period, Eastern Slavs (Russians, Ukrainians, and Belarusians) made up over one fifth of the population of Central Asia. In the USSR, Eastern Slavs were the leading ethnic group, playing the key role in the multinational state. After the collapse of the Soviet Union, the Eastern Slavs, in essence, became an ethnic minority. The new ethno-political situation had a negative impact on their natural increase, which dropped below simple reproduction level, whereas emigration from Central Asia showed an abrupt rise. As a result, the absolute number of Eastern Slavs decreased twofold, and their relative number nearly threefold. Before the collapse of the USSR, their share in this region was 1/4 to 1/5; by the mid-2010s it dropped to 1/12 to 1/13. In Kazakhstan, the decrease was much slower than in other Central Asian republics, so Kazakhstan has become the place where three quarters of Central Asian Eastern Slavs concentrate. This republic therefore has a good chance to remain the most “Slavic” in the region, whereas in other republics of Central Asia the future preservation of the Slavic population is problematic.

scholarly journals Formation of the Post-Soviet Statehood in Central Asia

2018 ◽  
Vol 9 (5) ◽  
pp. 95-113 ◽  
Author(s):  
M. T. Laumulin
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Family Relations ◽  
Soviet Period ◽  
Asian Region ◽  
Nation States ◽  
The Soviet Union ◽  
Central Asian ◽  
Post Soviet Period

The features of formation of statehood in Central Asia in the post-Soviet period are discussed in this article. The author makes the assumption that the Central Asian region has lost the homogeneity, said by researches. The way of construction of nation-states after the collapse of the Soviet Union is traced in this article. Also, it tells about the role of clans and family relations in Central Asia. 

Ideology of the relationship of the Central Asian States to the common history of the Russian Empire and the Soviet Union

2020 ◽  
pp. 79-87
Author(s):  
A. M. Mustafabeyli
Keyword(s):  
Soviet Union ◽  
Central Asia ◽  
Russian Empire ◽  
The Soviet Union ◽  
Central Asian ◽  
History Of ◽  
The Common ◽  
The Russian Empire ◽  
Asian People ◽  
Relationship Of

After collapse of the USSA the process of new national self-identifi cation actively started off in the former soviet republics of the Central Asia and it was actually the basis of the ideological doctrines of the countries which were in the course of building. The idea of this was the self-affi rmation of the nations who became independent and gained the statehood for the fi rst time in their history or after the interval of hundreds years. As the modern Central Asian ideologists imagined the past had to create in the minds of their people the sense of pride and patriotism that had to make the national states stand up stronger. At such a background the common history of the Central Asia with the Russian Empire and the Soviet Union is interpreted as the period of invasion and enslavement of the Centrale Asian people.

RUSSIAN DIASPORA. SUMMATION AND RESEARCH PROSPECTS

2020 ◽  
pp. 130-143
Author(s):  
Irina V. Sabennikova ◽  
Keyword(s):  
Soviet Union ◽  
Scientific Research ◽  
Soviet Period ◽  
The Third ◽  
The Soviet Union ◽  
Third Stage ◽  
Archival Documents ◽  
Significant Phenomenon ◽  
History Of ◽  
Methodological Principles

The historiography of any historically significant phenomenon goes through several stages in its development. At the beginning − it is the reaction of contemporaries to the event they experienced, which is emotional in nature and is expressed in a journalistic form. The next stage can be called a retrospective understanding of the event by its actual participants or witnesses, and only at the third stage there does appear the objective scientific research bringing value-neutral assessments of the phenomenon under study and belonging to subsequent generations of researchers. The history of The Russian Diaspora and most notably of the Russian post-revolutionary emigration passed to the full through all the stages of the issue historiography. The third stage of its studying dates from the late 1980s and is characterized by a scientific, politically unbiased study of the phenomenon of the Russian emigration community, expanding the source base and scientific research methods. During the Soviet period in Russian historiography, owing to ideological reasons, researchers ‘ access to archival documents was limited, which is why scientific study of the history of the Russian Diaspora was not possible. Western researchers also could not fully develop that issue, since they were deprived of important sources kept in Russian archives. Political changes in the perestroika years and especially in the period after the collapse of the Soviet Union increased attention to the Russian Diaspora, which was facilitated by a change in scientific paradigms, methodological principles, the opening of archives and, as a result, the expansion of the source base necessary for studying that issue. The historiography of the Russian Diaspora, which has been formed for more than thirty years, needs to be understood. The article provides a brief analysis of the historiography, identifies the main directions of its development, the research problematics, and defines shortcomings and prospects.

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.

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