TO THE ISSUE OF THE STABILITY IN THE SYSTEM OF VIEWS ON THE “WOMEN’S QUESTION” IN THE CENTRAL ASIAN SOCIETY: ON THE EXAMPLE OF THE EARLY SOVIET PERIOD

After Uzbekistan gained state independence, one of the priorities of the national historical science was the task of re-creating the true history of the Uzbek people and their statehood at various stages of historical development. In the process of implementing this task, the introduction into scientific circulation and the objective interpretation of a new source material has become important. These include an extensive body of research devoted to a wide range of issues related to the development of the history of Central Asian society in different literature on its periodization. One of the important theoretical questions of our time is the question of the level of enlightenment and cultural development in the Central Asian states in the XIX - early XX centuries. In the European oriental studies of that period, the theory of “underdevelopment and stagnation” of Eastern societies became widespread. This position was dominant in the historical literature not only in the XIX - early XX centuries, but also of the whole subsequent time up to the beginning of the 90s. Proponents of the theory of underdevelopment and backwardness of Eastern society, one of the arguments in its favor said that it was their traditionalism. Probably it was because of ignorance or unwillingness to know more deeply the essence of relationships within this society made a mistake. After all, traditionalism, being a truly specific feature of Eastern society, was the force that preserved its achievements in the sphere of production and culture, spiritual values. Traditionalism was the source of continuity between generations. Thanks to him, architecture, literature, poetry, music, calligraphy, ornamentalism, etc., continued to live, for traditionalism never excluded the creative development of content within the traditional form. And it was precisely because of tradition that the successfully found solution was necessarily passed on to the next generation. Thus, the thesis that treats traditionalism as a factor constraining the development of Eastern society is wrong. It is possible to make an unequivocal conclusion about what to call ignorant a society in which lively trade was conducted, there was a well-organized system of Muslim education, excellent experts in various fields of human activity, for centuries formed traditions both in the industrial and spiritual-moral spheres, means to go to cut with the historical truth.

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Central Asian Social Types as an Orientalism Pattern in Leonid Solovyov’s Prose

Polylinguality and Transcultural Practices ◽

10.22363/2618-897x-2021-18-1-44-59 ◽

2021 ◽

Vol 18 (1) ◽

pp. 44-59

Author(s):

Eleonora F. Shafranskaya ◽

Tatyana V. Volokhova

Keyword(s):

Twentieth Century ◽

Literary Work ◽

Soviet Period ◽

The Novel ◽

Research Focus ◽

General Sense ◽

Cultural Methods ◽

Central Asian ◽

The World ◽

The Subject

The literary work of the Russian writer Leonid Solovyov (1906-1962) was widely known in the Soviet period of the twentieth century - but only by means of the novel dilogy about Khoja Nasreddin. His other stories and essays were not included in the readers repertoire or the research focus. One of the reasons for this is that the writer was repressed by Stalinist regime due to his allegedly anti-Soviet activities. In the light of modern post-Orientalist studies, Solovyovs prose is relevant as a subcomponent of Russian Orientalism both in general sense and as its Soviet version. The Oriental stories series, which is the subject of this article, has never been the object of scientific research before. The authors of the article are engaged, in a broad sense, in identifying the features of Solovyovs Oriental poetics, and, narrowly, in revealing some patterns of the Central Asian picture of the world. In particular, the portraits of social and professional types, met by Solovyov there in 1920-1930, are presented. Some of them have sunk into oblivion, others can be found today, in the XXI century. Comparative, typological and cultural methods are used in the interdisciplinary context of the article.

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Z dala od frontu. Wielka wojna ojczyźniana w edukacji historycznej poradzieckich republik Azji Centralnej (casus Kazachstanu, Kirgistanu i Uzbekistanu)

Studia Polityczne ◽

10.35757/stp.2021.49.2.01 ◽

2021 ◽

Vol 49 (2) ◽

pp. 23-40

Author(s):

Michał Kuryłowicz

Keyword(s):

Comparative Analysis ◽

Central Asia ◽

Education System ◽

Soviet Period ◽

Russian History ◽

Politics Of Memory ◽

Central Asian ◽

Great Patriotic War ◽

Similarities And Differences ◽

State Of Affairs

This article contains a comparative analysis of the narratives concerning the Great Patriotic War that can be found in textbooks in the post-Soviet republics of Central Asia. The aim of the study is to show the similarities and differences between these narratives and to reveal to what degree the picture of the conflict that was shaped during the Soviet period has been revised. At the same time, the aim is to juxtapose the contents of Central Asian textbooks with the narrative present in the Russian history education system. The analysis aims not only to identify discrepancies, but also to identify the reasons for the existing state of affairs and relate them to the politics of memory pursued in individual countries.

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Russification of Muslim Central Asia: An Overview of Language, Culture and Society

Global Regional Review ◽

10.31703/grr.2017(ii-i).06 ◽

2017 ◽

Vol II (I) ◽

pp. 70-85

Author(s):

Ayaz Ahmad ◽

Sana Hussan ◽

Syed Ali Shah

Keyword(s):

Soviet Union ◽

Central Asia ◽

Local Population ◽

Russian Language ◽

Language And Culture ◽

European Languages ◽

The Soviet Union ◽

Central Asian ◽

Asian Society

Russian influence in Muslim Muslim Central Asia was far reaching. The transformational force of Russian presence first emerged in the administrative setup and governance, soon it spread to the domain of education and sociocultural symbols. The Muslim Central Asian society lost its connection with Muslim world in neighborhood as Russian alphabets, lexemes and structures. The Tsarist era initiated these changes but its scope remained limited. In quest for making the Muslim Central Asians emulate the role of “new Russian man” the Soviet era used force to popularize and cultivate Russian language and culture. However, the distrust among Russian diaspora and Muslim Central Asian local population was deep seated. Once the Soviet Union fell, the demographic and linguistic changes were attacked by nationalists. Despite the post-1991 attempts, Russian language is still dominant in Muslim Central Asia as compared to English and other modern European languages

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Slavery in Islamic Central Asia

Oxford Research Encyclopedia of Asian History ◽

10.1093/acrefore/9780190277727.013.322 ◽

2019 ◽

Author(s):

Jeff Eden

Keyword(s):

Central Asia ◽

19Th Century ◽

Local Governments ◽

Slave Trade ◽

Forced Labor ◽

Soviet Period ◽

The Caspian Sea ◽

Late 19Th Century ◽

Northern Iran ◽

Central Asian

By the late 19th century, when much of Islamic Central Asia was conquered by the Russian Empire, the region was home to tens of thousands of slaves. Most of these slaves were Shiʿa Muslims from northern Iran, though the slave trade also ensnared many Russians, Armenians, Kalmyks, and others. Slave labor was especially commonplace in the Sunni Muslim domains of Khwarazm and Bukhara, where enslaved people constituted a substantial proportion of all agricultural workers, domestic servants, and soldiers. Slaves also labored in many other roles, and an individual slave could be tasked with a variety of jobs. Slaves served, for example, as concubines, craftsmen, miners, herdsmen, entertainers, blacksmiths, calligraphers, and even, in rare instances, as government officials. Before the 16th century, the majority of the slaves in Central Asia—defined here as the region extending from the eastern shores of the Caspian Sea through Xinjiang, China, and from southern Siberia to northern Iran—seem to have been trafficked to the region from India. This changed in the 16th and 17th centuries, as a significant number of Iranian war-captives were brought north and enslaved during the course of numerous armed conflicts between the Central Asian Uzbeks and Iranian Safavids. Many of these slaves evidently labored on the region’s rapidly expanding agricultural estates. In the 18th and 19th centuries, frequent Turkmen raids into northern Iran resulted in tens of thousands of Iranian Shiʿas being captured and funneled into a booming slave trade in Khwarazm and Bukhara. Further north, a much smaller number of Russians were seized and sold into slavery by Kazakh nomads along the steppe frontier. The region’s slave trade declined in the late 19th century and seems to have remained dormant throughout the Soviet period. The post-Soviet period has witnessed a resurgence of human trafficking throughout Central Asia. In recent decades, local governments and international organizations have labored with mixed success to combat a new kind of slave trade, as Central Asian victims are trafficked by criminal cartels to neighboring countries, or to other regions of the world, for the purposes of forced labor or sexual exploitation.

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