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Cahiers D'asie Centrale, 15/16 Cahiers d’Asie centrale 15/16 | 2007 Les islamistes d’Asie centrale : un défi aux États indépendants ? Habiba Fathi (dir.) Édition électronique URL : http://journals.openedition.org/asiecentrale/56 ISSN : 2075-5325 Éditeur Éditions De Boccard Édition imprimée Date de publication : 1 juin 2007 ISBN : 978-2-7068-1986-5 ISSN : 1270-9247 Référence électronique Habiba Fathi (dir.), Cahiers d’Asie centrale, 15/16 | 2007, « Les islamistes d’Asie centrale : un défi aux États indépendants ? » [En ligne], mis en ligne le 22 avril 2009, consulté le 05 avril 2020. URL : http:// journals.openedition.org/asiecentrale/56 Ce document a été généré automatiquement le 5 avril 2020. © Tous droits réservés 1 Plus d’une décennie après l’accession à l’indépendance des États d’Asie centrale, alors qu’une multitude de mouvements et groupes islamistes contestent massivement les régimes en place hérités de l’ex-URSS, le caractère autoritaire de ces régimes est systématiquement mis en cause dans l’essor de l’islamisme. L’analyse des expressions de l’islamisme centre-asiatique est rendue complexe parce que, derrière la revendication d’un “retour” à un État islamique, s’exprime une volonté de retrouver une authenticité islamique oblitérée pendant toute la période soviétique. Rappelons que l’islam centre-asiatique s’est développé sous des formes variées, y compris sous des formes extrêmes, dans des sociétés musulmanes en mutation, et que, depuis la perestroïka, il s’est mis à regagner des espaces dont il avait été largement exclu à l’époque soviétique. Si complexe que soit la définition de l’islamisme, ce phénomène est ici appréhendé en tant que pratique politique émanant de diverses forces religieuses contestatrices. Pour cela, une analyse d’observations et de faits puisés au Kazakhstan, au Kirghizistan, en Ouzbékistan et au Tadjikistan, pays qui se différencient selon leur manière de répondre aux actions de harcèlement contre l’État faites au nom de l’islam, apporte un éclairage sur l’évolution de l’islam centre-asiatique dans ses fonctions politiques. Fruit d’une réflexion collective, le dossier des Cahiers d’Asie centrale propose divers regards portés par des chercheurs centre-asiatiques et européens sur une gamme variée des aspects de la question de l’islamisme dans les États indépendants d’Asie centrale. S’appuyant sur de solides enquêtes de terrain menées dans différents espaces géographiques de la vaste région, ce dossier met en relief la fragilisation des jeunes États indépendants d’Asie centrale qui, depuis la fin de l’URSS, sont confrontés à des revendications d’une “justice” de Dieu et à des violences de type jihadiste. Cahiers d’Asie centrale, 15/16 | 2007 2 SOMMAIRE Sigles et abréviations Note sur la translittération Introduction Habiba Fathi I. Les islamistes d’Asie centrale : un défi aux États indépendants ? A. Les formes de la contestation : islamisme radical, société civile et enjeux de la réislamisation Le rôle de l’islam dans l’évolution du fait étatique en Asie centrale postsoviétique Orozbek A. Moldaliev La question de l’islamisme dans le contexte de la construction d’une société civile nationale Kamoliddin Rabbimov Le rôle de la da‘wa dans la réislamisation au Kirghizistan Mukaram Toktogulova B. Conflits de légitimité religieuse Tadjikistan : analyse comparative du Parti de la renaissance islamique et du Hizb al-Tahrir al-islami Muhiddin Kabiri When a Mufti Turned Islamism into Political Pragmatism: Sadreddin-Khan and the Struggle for an Independent Turkestan Paolo Sartori Le jihad comme idéologie de l’« Autre » et de « l’Exilé » à travers l’étude de documents du Mouvement islamique d’Ouzbékistan Bahtijar Babadžanov C. L’impact de l’islamisme chez les jeunes La perception des organisations politico-religieuses chez les jeunes du Sud du Kirghizistan Bakytbek S. Jumagulov La jeunesse du Tadjikistan face à l’islam et à l’islamisme Saodat Olimova Les réseaux mystiques au Kazakhstan : entre dhikr et militantisme ? Habiba Fathi Cahiers d’Asie centrale, 15/16 | 2007 3 II. Libre revue Nisa et Khani, deux poétesses mystiques de Kokand (fin du XIXe siècle-début du XXe) Salima Eshanova L’autoconstruction dans les quartiers précoloniaux de Tachkent et Boukhara : une dynamique urbaine à canaliser ? Guillemette Pincent Les Juifs ashkénazes d’Ouzbékistan Evguéni V. Abdullaev La question de l’identité au Kirghizistan à travers le clivage Nord-Sud Aida Aaly Alymbaeva III. Actualité de la recherche A. Notes et documents Mars 2005 au Kirghizistan : « révolution des tulipes » ou alternance violente ? Thomas Huet Kolkhozes, Sovkhozes, and Shirkats of Yangibazar (1960-2002): Note on an archival investigation into four decades of agricultural development of a district in Khorezm (Uzbekistan) Tommaso Trevisani B. Comptes-rendus Boris Eisenbaum, Guerres en Asie centrale : luttes d’influence, pétrole, islamisme et mafias, 1850-2004 Paris, Grasset & Fasquelle, 2005, 255 p. Mathieu Lembrez Sébastien Peyrouse, Des Chrétiens entre athéisme et islam : regards sur la question religieuse en Asie centrale soviétique et postsoviétique Paris, Maisonneuve & Larose/IFÉAC, 2003, 406 p. Evguéni V. Abdullaev Nizam Habibullaevič Nurdžanov, Tradicionnyj teatr tadžikov [Le théâtre traditionnel des Tadjiks] Douchanbe, Mir Putešestvij, 2002, t. 1 (372 p.), t. 2 (330 p.) Cloé Drieu et Muhayo Isakova Yousof Mamoor, In Quest of a Homeland: Recollections of an Emigrant Istanbul, Çitlembik, 2005, 455 p. Habiba Fathi Cahiers d’Asie centrale, 15/16 | 2007 4 C. Sélection d’ouvrages reçus à la bibliothèque de l’IFÉAC Sélection d’ouvrages reçus à la bibliothèque de l’IFÉAC Cahiers d’Asie centrale, 15/16 | 2007 5 Sigles et abréviations CEI : Communauté des États indépendants DSM : Direction spirituelle des musulmans DSMAC : Direction spirituelle des musulmans d’Asie centrale DSMK : Direction spirituelle des musulmans du Kazakhstan DSMKir. : Direction spirituelle des musulmans du Kirghizistan DSMO : Direction spirituelle des musulmans d’Ouzbékistan FM : Frères musulmans FSB : Service de sécurité fédérale (Russie) GJIO : Groupe du jihad islamique d’Ouzbékistan HTI : Hizb al-Tahrir al-islami Inv. : inventaire JMAC : Jama‘a des mujahidun d’Asie centrale KNB : Service de la sécurité nationale (Kazakhstan) MIO : Mouvement islamique d’Ouzbékistan MIOu. : Mouvement islamique du Ouïghouristan MIAC : Mouvement islamique d’Asie centrale MIT : Mouvement islamique du Turkestan MRIO : Mouvement de la renaissance islamique d’Ouzbékistan NKVD : Commissariat du peuple aux affaires intérieures ONG : Organisation non gouvernementale ONU : Organisation des Nations unies OTU : Opposition islamique unifiée (Tadjikistan) PC : Parti communiste PCUS : Parti communiste de l’Union soviétique PIT : Parti islamique du Turkestan PRI : Parti de la renaissance islamique PRIT : Parti de la renaissance islamique du Tadjikistan Cahiers d’Asie centrale, 15/16 | 2007 6 SNB : Service de la sécurité nationale URSS : Union des républiques soviétiques socialistes Cahiers d’Asie centrale, 15/16 | 2007 7 Note sur la translittération Dans les références bibliographiques des divers auteurs de cet ouvrage collectif, les translittérations de l’arabe, du persan, du russe et des langues centre-asiatiques en partie transcrites au moyen de l’alphabet cyrillique (ouzbek, kazakh, kirghiz, tadjik) sont bien évidemment respectées. Par conséquent, par souci de cohérence, dans le texte manuscrit, la transcription des noms propres et des termes techniques étrangers est très simplifiée, comme par exemple les voyelles longues et les consonnes emphatiques de l’arabe qui ne sont pas distinguées. De même, ces termes arabes apparaissent sous une forme invariable, y compris lorsqu’ils sont employés au pluriel du français (des hadith, les ‘ulama, etc.). Toutefois, les mots les plus courants du vocabulaire islamique (califat, imam, mollah, Coran, soufi, etc.) et les noms géographiques liés au monde musulman (Afghanistan, Khorezm, Boukhara, La Mecque, etc.) conservent leur forme francisée. Enfin, toujours par souci de cohérence et pour rendre compte du caractère islamique général de cet ouvrage, les termes tirés des langues turciques et iraniennes de l’Asie centrale postsoviétique ont une forme arabisée simplifiée (madrasa au lieu de medrese). Il en est de même pour les noms propres tirés de ces langues turciques et iraniennes qui sont transcrits sans que certaines lettres arabes ne soient distinguées (Abdullah-Qari plutôt que Abdulloqori, etc.). Tout lecteur connaissant suffisamment bien les langues de cet ouvrage saura s’y retrouver. Cahiers d’Asie centrale, 15/16 | 2007 8 Tableau de translittération de l’alphabet cyrillique Tableau de translittération de l’alphabet arabe Cahiers d’Asie centrale, 15/16 | 2007 9 Voyelles Cahiers d’Asie centrale, 15/16 | 2007 10 Introduction Habiba Fathi A. Pouvoir et forces religieuses : genèse d’un affrontement 1 En Asie centrale, la montée en puissance de l’islamisme est apparue à une période où la fin de l’URSS (1991) avait accéléré l’effondrement de l’idéologie communiste1. Cet islamisme centre-asiatique éclaté en plusieurs tendances s’est singularisé par son rapide passage au politique et à la violence, du moins chez certains groupes et mouvements politico-religieux. En témoigne la percée politique du Parti de la renaissance islamique du Tadjikistan (PRIT), première force d’opposition islamique centre-asiatique, qui est parvenu à s’intégrer au jeu politique tadjik à partir de mai 1992 puis de juin 1997, après cinq années d’affrontement armé avec les forces gouvernementales du régime néo-communiste de Douchanbe2.
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