The Uzbekistan government has been criticized for its brutal suppression of its Muslim population. This 2011 book, which is based on the author's intimate acquaintance with the region and several years of ethnographic research, is about how Muslims in this part of the world negotiate their religious practices despite the restraints of a stifling authoritarian regime. Fascinatingly, the book also shows how the restrictive atmosphere has actually helped shape the moral context of people's lives, and how understandings of what it means to be a Muslim emerge creatively out of lived experience.

Providing a wealth of empirical research on the everyday practise of Islam in post-Soviet Central Asia, this book gives a detailed account of how Islam is understood and practised among ordinary Muslims in the region, focusing in particular on Uzbekistan. It shows how individuals negotiate understandings of Islam as an important marker for identity, grounding for morality and as a tool for everyday problem-solving in the economically harsh, socially insecure and politically tense atmosphere of present-day Uzbekistan. Presenting a detailed case-study of the city of Bukhara that focuses upon the local forms of Sufism and saint veneration, the book shows how Islam facilitates the pursuit of more modest goals of agency and belonging, as opposed to the utopian illusions of fundamentalist Muslim doctrines.

Provides a sophisticated account of both the internal dynamics and external influences in the evolution of Islam in the region

World War II and Islamically informed Soviet patriotism -- Institutionalizing Soviet Islam, 1944-1958 -- SADUM's new ambitions, 1943-1958 -- The anti-religious campaign, 1959-1964 -- The muftiate on the international stage -- The Brezhnev Era and its aftermath, 1965-1989

How do Muslims relate to Islam in societies that experienced seventy years of Soviet rule? How did the utopian Bolshevik project of remaking the world by extirpating religion from it affect Central Asia? Adeeb Khalid combines insights from the study of both Islam and Soviet history to answer these questions. Arguing that the sustained Soviet assault on Islam destroyed patterns of Islamic learning and thoroughly de-Islamized public life, Khalid demonstrates that Islam became synonymous with tradition and was subordinated to powerful ethnonational identities that crystallized during the Soviet period. He shows how this legacy endures today and how, for the vast majority of the population, a return to Islam means the recovery of traditions destroyed under Communism. Islam after Communism reasons that the fear of a rampant radical Islam that dominates both Western thought and many of Central Asia’s governments should be tempered with an understanding of the politics of antiterrorism, which allows governments to justify their own authoritarian policies by casting all opposition as extremist. Placing the Central Asian experience in the broad comparative perspective of the history of modern Islam, Khalid argues against essentialist views of Islam and Muslims and provides a nuanced and well-informed discussion of the forces at work in this crucial region.

Over the past three decades, Uzbekistan has attracted the attention of the academic and policy communities because of its geostrategic importance, its critical role in shaping or unshaping Central Asia as a region, its economic and trade potential, and its demographic weight: every other Central Asian being Uzbek, Uzbekistan’s political, social, and cultural evolutions largely exemplify the transformations of the region as a whole. And yet, more than 25 years after the collapse of the Soviet Union, evaluating Uzbekistan’s post-Soviet transformation remains complicated. Practitioners and scholars have seen access to sources, data, and fieldwork progressively restricted since the early 2000s. The death of President Islam Karimov, in power for a quarter of century, in late 2016, reopened the future of the country, offering it more room for evolution. To better grasp the challenges facing post-Karimov Uzbekistan, this volume reviews nearly three decades of independence. In the first part, it discusses the political construct of Uzbekistan under Karimov, based on the delineation between the state, the elite, and the people, and the tight links between politics and economy. The second section of the volume delves into the social and cultural changes related to labor migration and one specific trigger – the difficulties to reform agriculture. The third part explores the place of religion in Uzbekistan, both at the state level and in society, while the last part looks at the renegotiation of collective identities.

During the 1990s, there was a general consensus that Central Asia was witnessing an Islamic revival after independence, and that this occurrence would follow similar events throughout the Islamic world in the prior two decades, which had negative effects on both social and political development. Twenty years later, we are still struggling to fully understand the transformation of Islam in a region that's evolved through a complex and dynamic process, involving diversity in belief and practice, religious authority, and political intervention. This volume seeks to shed light on these crucial questions by bringing together an international group of scholars to offer a fresh perspective on Central Asian states and societies. The chapters provide analysis through four distinct categories: the everyday practice of Islam across local communities; state policies toward Islam, focusing on attempts to regulate public and private practice through cultural, legal, and political institutions and how these differ from Soviet policies; how religious actors influence communities in the practice of Islam, state policies towards the religion, and subsequent communal responses to state regulations; and how knowledge of and interaction with the larger Islamic world is shaping Central Asia's current Islamic revival and state responses. The contributors, a multidisciplinary and international group of leading scholars, develop fresh insights that both corroborate and contradict findings from previous research, while also highlighting the problem of making any generalizations about Islam in individual states or the region. As such, this volume provides new and impactful analysis for scholars, students, and policy makers concerned with Central Asia.

Women in Uzbekistan have been labeled as victims of patriarchy and submissive, voiceless bodies who lack agency and decision-making power. They are also often symbolized as preservers of rituals and culture and also the victims of socio-economic transformations. During the years of land tenure changes from collectivization to de-collectivization, World War II and the five-year plan economy, women played a vital role in pursuing a diverse range of livelihood opportunities to sustain their families and communities. But what kind of livelihood activities do women pursue in rural areas in Uzbekistan? What do they think about themselves? Do they exercise agency? What are their values, desires, dreams, and inspirations in the post-Soviet period in Uzbekistan? Women’s Lives and Livelihoods in Post-Soviet Uzbekistan presentswomen’s voices and their experiences of carrying out livelihood activities such asfarming, trading, baking, sewing, building greenhouses, and establishing furniture workshops. In a major contribution to the study of post-Soviet transformations, Zulfiya Tursunova demonstrates how women exercise multi-dimensional empowerment by joining social and economic saving networks such as gap and chernaya kassa. These networks represent a collective movement and action against economic dependency of women on men and the state micro-loan bank system. The networks that do not require external donor interventions have been able to empower women for social justice, knowledge, redistribution of resources, and conflict resolution in ways that are vital to community development. Tursunova provides accounts of such ceremonies as mavlud, ihson, Bibi Seshanba, and Mushkul Kushod. These ceremonies show the ways the conflict resolution practices of women are woven into their everyday life, and function autonomously from the hierarchical elite-driven Women’s Committees and state court systems established in the Soviet times. Many local healers and otins (religious teachers) use their discursive knowledge, based on Islam, Sufism, shamanism, and animism to challenge and transform women’s subordination, abuse, and other practices that impinge on women’s needs and rights. These female religious leaders, through different ceremonial practices, create space for raising the critical consciousness of women and transform the social order for maintaining peace in the communities.

A major history of Central Asia and how it has been shaped by modern world events Central Asia is often seen as a remote and inaccessible land on the peripheries of modern history. Encompassing Uzbekistan, Tajikistan, Turkmenistan, Kyrgyzstan, Kazakhstan, and the Xinjiang province of China, it in fact stands at the crossroads of world events. Adeeb Khalid provides the first comprehensive history of Central Asia from the mid-eighteenth century to today, shedding light on the historical forces that have shaped the region under imperial and Communist rule. Predominantly Muslim with both nomadic and settled populations, the peoples of Central Asia came under Russian and Chinese rule after the 1700s. Khalid shows how foreign conquest knit Central Asians into global exchanges of goods and ideas and forged greater connections to the wider world. He explores how the Qing and Tsarist empires dealt with ethnic heterogeneity, and compares Soviet and Chinese Communist attempts at managing national and cultural difference. He highlights the deep interconnections between the "Russian" and "Chinese" parts of Central Asia that endure to this day, and demonstrates how Xinjiang remains an integral part of Central Asia despite its fraught and traumatic relationship with contemporary China. The essential history of one of the most diverse and culturally vibrant regions on the planet, this panoramic book reveals how Central Asia has been profoundly shaped by the forces of modernity, from colonialism and social revolution to nationalism, state-led modernization, and social engineering.

Under Solomon's Throne provides a rare ground-level analysis of post-Soviet Central Asia's social and political paradoxes by focusing on an urban ethnic community: the Uzbeks in Osh, Kyrgyzstan, who have maintained visions of societal renewal throughout economic upheaval, political discrimination, and massive violence. Morgan Liu illuminates many of the challenges facing Central Asia today by unpacking the predicament of Osh, a city whose experience captures key political and cultural issues of the region as a whole. Situated on the border of Uzbekistan and Kyrgyzstan—newly independent republics that have followed increasingly divergent paths to reform their states and economies—the city is subject to a Kyrgyz government, but the majority of its population are ethnic Uzbeks. Conflict between the two groups led to riots in 1990, and again in 2010, when thousands, mostly ethnic Uzbeks, were killed and nearly half a million more fled across the border into Uzbekistan. While these tragic outbreaks of violence highlight communal tensions amid long-term uncertainty, a close examination of community life in the two decades between reveals the way Osh Uzbeks have created a sense of stability and belonging for themselves while occupying a postcolonial no-man's-land, tied to two nation-states but not fully accepted by either one. The first ethnographic monograph based on extensive local-language fieldwork in a Central Asian city, this study examines the culturally specific ways that Osh Uzbeks are making sense of their post-Soviet dilemmas. These practices reveal deep connections with Soviet and Islamic sensibilities and with everyday acts of dwelling in urban neighborhoods. Osh Uzbeks engage the spaces of their city to shape their orientations relative to the wider world, postsocialist transformations, Islamic piety, moral personhood, and effective leadership. Living in the shadow of Solomon's Throne, the city's central mountain, they envision and attempt to build a just social order.