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Based largely on official Soviet archive material, this study describes and analyses all aspects of Islam which relate to the Soviet domestic scene, with the purpose of demonstrating how it survived in the face of Soviet repression and secularisation.
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
In this study, Bennigsen and Wimbush trace the development of the doctrine of national communism in Central Asia and the Caucasus. At the heart of this doctrine—as elaborated by the Volga Tatar, Mir-Said Sultan Galiev—was the concept of "proletarian nations," as opposed to the traditional notion of a working class. With such ideological innovations, Sultan Galiev and his contemporaries were able to reconcile Marxist nationalisms and Islam and devise an "Eastern strategy" whereby the national revolution was to be spread. The authors show that the ideas of Muslim national communism persist in the land of their birth and have spread to such developing societies as China, Algeria, and Indonesia. This doctrine is an important factor in the ideological split and increasing tensions between industrial and nonindustrial nations, East and West, and now North and South, which grip the world communist movement.
This is the first comprehensive and comparative examination of Islamic radicalisation in the Muslim regions of the former Soviet Union since the end of Communism. Since the 1990s, the ex-Soviet Muslim Volga-Urals, Caucasus and Central Asia have been among the most volatile and dynamic zones of Islamic radicalisation in the Islamic East. Although partially driven by a wider Islamic resurgence which began in the late 1970s in the Middle East, the book argues that radicalisation is a post-Soviet phenomenon triggered by the collapse of Communism, and the break-up of the de facto unitary Soviet empire. The book considers the considerable differences in perceptions and manifestations of radical Islam in the republics, as well as the level of its doctrinal and political impact. It demonstrates how the particular histories of the regions’ Muslim peoples - especially the length and depth of their Islamisation - have influenced the nature and scope of their radicalisation. Other significant factors include the mobilising power of the global jihadist network, and most significantly the level of social and economic hardship. Based on extensive empirical research including interviews with leading members of the political and religious elite, the Islamist opposition as well as ordinary muslims, the book reveals how unofficial radical Islam has turned into a potent ideology of social mobilisation. It identifies the different dynamics at work and how these relate to each other, assesses the level of foreign involvement and evaluates the implications of the rise of Islamic radicalism for particular post-Soviet states, post-Soviet Eurasia and the wider international community.
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.
First published in 1983, this book traces the historical and cultural development of the Soviet Muslim population. Going back to the Mongol Empire and the Russian conquest of Muslim lands under the Tsars, it demonstrates how the present Soviet Islamic culture has emerged. It also examines how Soviet Muslims interact with the Muslim world abroad and how Soviet Muftis have been used as ambassadors of the USSR in Muslim countries.
The author, analyzing major social groups in this area, treats particularly the "new middle class," a group socially isolated from the traditional life of Islam and committed to a wide-ranging modernizing impulse. Originally published in 1963. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
This book examines contemporary developments in Russian politics, how they impact on Russia's Muslim communities, how these communities are helping to shape the Russian state, and what insights this provides to the nature and identity of the Russian state both in its inward and outward projection.