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The Politics of Muslim Cultural Reform
The Politics of Muslim Cultural Reform Preferred Citation: Khalid, Adeeb. The Politics of Muslim Cultural Reform: Jadidism in Central Asia. Berkeley: University of California Press, c1998 1998. http://ark.cdlib.org/ark:/13030/ft8g5008rv/ The Politics of Muslim Cultural Reform Jadidism in Central Asia Adeeb Khalid UNIVERSITY OF CALIFORNIA PRESS Berkeley · Los Angeles · Oxford © 1999 The Regents of the University of California for my parents Preferred Citation: Khalid, Adeeb. The Politics of Muslim Cultural Reform: Jadidism in Central Asia. Berkeley: University of California Press, c1998 1998. http://ark.cdlib.org/ark:/13030/ft8g5008rv/ for my parents Preface Whether it is in the obsession with multiculturalism in American academe or in 1 facile visions of an impending, perhaps inevitable "clash of civilizations" in the mainstream public, it is culture that defines the essence of difference in the post-Cold War world. The Muslim world occupies a special place in this cultural geography, more closely identified with culture than any other part of the world. The cultural determinism implicit in such thinking can exist only by leaving unasked the question of the origins of culture. Although a substantial scholarly literature has argued at some length (but perhaps not very successfully, if one were to judge from how little its insights seem to illuminate mainstream debate), cultures are not immutable givens but themselves subject to change and flux. This applies to Muslim culture as much as to any other, although given the place Islam and Muslims occupy in the imagination of the "West," we are left constantly to reaffirm this basic fact. I have tried in this book to argue this basic point: that Islam, and Muslim culture, and the sense of being Muslim are far from immutable characteristics; rather, they change and evolve and do so through debate and the struggles of different groups in Muslim society. -
Central Asian Intellectuals, 1917–1927
5 Adeeb KHALID The Fascination of Revolution: Central Asian Intellectuals, 1917–1927 The Muslim world encountered modernity in the form of colonialism, informal or formal. The encounter produced many different reactions from different groups in various Muslim societies. While the ulama de- bated whether a given society was Dār al-Islām or not (as Professor Ko- matsu’s paper in this volume shows so ably), newly emerging groups of intellectuals (and state officials in countries that retained formal inde- pendence) argued from a modernist perspective and emphasized the importance—indeed the obligation—for Muslims to strive for “progress” and “civilization.” This trend of “Muslim modernism” underpinned the agendas of many modern states that emerged in the Muslim world in the twentieth century, but its place in the history of Muslim societies tends to be marginalized today, when Islam is more likely to be associated with opposition to “the West,” and to a political commitment based solely on the dictates of religion. This, of course, is unfortunate. The ideas of progress, civilization, and modernity were absolutely crucial in defining the political action of many Muslims. In many cases, a commitment to these ideas led Muslim intellectuals to the espousal of revolution as a modality of change. This was especially true in the time of crisis unleashed by the destruction of the old colonial order in the course of World War I. The Turkish Repub- 137 Adeeb KHALID lic was born in such a moment of crisis and the Kemalist regime explic- itly saw itself as revolutionary. İnkilap, revolution, became the code word for the sweeping changes introduced by the republic. -
The Devils' Dance
THE DEVILS’ DANCE TRANSLATED BY THE DEVILS’ DANCE HAMID ISMAILOV DONALD RAYFIELD TILTED AXIS PRESS The Devils’ Dance رلنج یمزب The jinn (often spelled djinn) are demonic creatures (the word means ‘hidden from the senses’), imagined by the Arabs to exist long before the emergence of Islam, as a supernatural pre-human race which still interferes with, and sometimes destroys human lives, although magicians and fortunate adventurers, such as Aladdin, may be able to control them. Together with angels and humans, the jinn are the sapient creatures of the world. The jinn entered Iranian mythology (they may even stem from Old Iranian jaini, wicked female demons, or Aramaic ginaye, who were degraded pagan gods). In any case, the jinn enthralled Uzbek imagination. In the 1930s, Stalin’s secret police, inveigling, torturing and then executing Uzbekistan’s writers and scholars, seemed to their victims to be the latest incarnation of the jinn. The word bazm, however, has different origins: an old Iranian word, found in pre-Islamic Manichaean texts, and even in what little we know of the language of the Parthians, it originally meant ‘a meal’. Then it expanded to ‘festivities’, and now, in Iran, Pakistan and Uzbekistan, it implies a riotous party with food, drink, song, poetry and, above all, dance, as unfettered and enjoyable as Islam permits. I buried inside me the spark of love, Deep in the canyons of my brain. Yet the spark burned fiercely on And inflicted endless pain. When I heard ‘Be happy’ in calls to prayer It struck me as an evil lure. -
From Atheism to Anti- Colonialism: Fitrat’S Writings from the 1910S to the 1930Ies
International Journal of Recent Technology and Engineering (IJRTE) ISSN: 2277-3878, Volume-8 Issue-3, September 2019 From Atheism to Anti- Colonialism: Fitrat’s Writings from the 1910s to the 1930ies Mirzaeva Zulkhumor Inomovna New Village),“Maorif va oqituvchi” (Education and a Abstract: In the beginning of the twentieth century Russian Teacher). Atheistic attitude towards religious continued until Empire in Turkistan strengthened propaganda against religion to the 1970s. A number of scientific works criticizing Islam have separate people from their roots of religious faith, encouraging been created by influential Marx’s slogan ssuch as “Religion the imitation of European culture. In 1925 through the 1940s a is poison” (Yusupov, The Origin of Islam). number of organizations, newspapers and journals that focused on atheism such as Khudosizlar(“khudasizlar”- atheists) were The Bolsheviks spread atheism among writers and poets by founded and propaganda of atheism was spread among writers, way of competitions like “best atheistic work,” “best atheistic and authors of “the best atheistic works” were appointed to high poem,” “best essay against religion,” and “best caricature of governmental positions and received state awards. Abdurauf religious beliefs. ”Uzbek intellectuals who spoke the Fitrat (1886-1938) is also wrote works touching on faith such as language of atheism received appointments to high “Unfair Ishan”, “Faith of Zakhro”, “Judgement Day”, “Revolt of governmental positions and state awards, while those who Satan Against God”. -
Littérature Et Société En Asie Centrale
Cahiers d’Asie centrale 24 | 2015 Littérature et Société en Asie centrale Nouvelles sources pour l’étude des relations entre culture et pouvoir du XVe siècle jusqu’à nos jours Literature and Society in Central Asia: new sources for the Study of Culture and Power from the Fifteenth century to the Present Gulnara Aitpaeva et Marc Toutant (dir.) Édition électronique URL : http://journals.openedition.org/asiecentrale/2751 ISSN : 2075-5325 Éditeur Éditions De Boccard Édition imprimée Date de publication : 10 mars 2015 ISBN : 978-2-84743-112-4 ISSN : 1270-9247 Référence électronique Gulnara Aitpaeva et Marc Toutant (dir.), Cahiers d’Asie centrale, 24 | 2015, « Littérature et Société en Asie centrale » [En ligne], mis en ligne le 10 mars 2016, consulté le 09 mai 2020. URL : http:// journals.openedition.org/asiecentrale/2751 Ce document a été généré automatiquement le 9 mai 2020. © Tous droits réservés 1 La littérature de ce que l’on a convenu d’appeler « l’Asie centrale » a été composée dans une grande variété de langages sur un vaste territoire qui inclut non seulement les cinq républiques de l’ex-Union soviétique (Turkménistan, Ouzbékistan, Kazakhstan, Kirghizstan, Tadjikistan), mais aussi l’Azerbaïdjan, l’Afghanistan, la Mongolie, le Tibet, le Népal, le Bhoutan, ainsi que certaines régions de la Russie et de la Chine (la région autonome ouïgoure du Xinjiang pour ne citer qu’elle). Inutile de dire que les œuvres produites dans ce vaste ensemble forment une somme considérable de matériaux, à la fois écrits et oraux, qui auraient peut-être requis davantage d’attention que celle que l’on leur a accordée jusqu’ici, au moins dans les recherches réalisées en Occident. -
To Study the Life and Activities of Muhammad Aminkhuja Mukimiy
4th Global Congress on Contemporary Sciences & Advancements 30th April, 2021 Hosted online from Rome, Italy econferecegloble.com To Study the Life and Activities of Muhammad Aminkhuja Mukimiy Kholiyorova Shohista Kahramon qizi Tashkent State University of Economics Annotation. Muhammad Aminkhoja Mukimiy-Uzbek writer, poet, satirist. One of the founders of Uzbek realism. The pseudonym of the poet “Mukimiy” - means "permanence”. As a lyric poet and foremost satirist, Muhammad Aminkhuja was known among the most famous representatives of the Uzbek national literature between the last quarter of the XIX century and the beginning of the XX century. He emerged on the stage as an ardent supporter of the oppressed working people, the poor artisans, and the homeless peasants. Injustice and violence in the colonial system, the existed ruthless order-rules are brutally condemned in a national style by Mukimiy. Key words: innate talent, realism, moral and literary outlooks, views, debates, madrasah, satirical and critical works, poverty, humour Muhammad Amankhuja was born in Begwachcha mahalle of Kokand in 1850 in the family of Mirzakhoja Mirfozil son. The role of his mother Ayshabibi in the formation of his passion and ability to poetry is unequivocally great while the baker father Mirzakhoja paid serious attention to his sons education. This woman, who has innate talent, fastinates her listeners with the ability of memorizing a huge number of fairy tales and songs and telling them in impressionable and expressive way. She was also called “Humarbibi” by her neighbors and friends. It is because of this woman that Mukimi develops a poetic talent and she introduces her son to the classics of the East in the form of artists such as Alisher Navoi and Hafiz Jami, and her love for them is preserved for the rest of her life. -
The Ministry of Higher and Secondary Specialised Education of the Republic of Uzbekistan Namangan State Unuversity
THE MINISTRY OF HIGHER AND SECONDARY SPECIALISED EDUCATION OF THE REPUBLIC OF UZBEKISTAN NAMANGAN STATE UNUVERSITY On the rights of manuscript VALIJANOV SHERZOD ABDUG’ANI O’G’LI THE TRADITIONS OF THE SHORT STORY WRITING IN WORLD LITERATURE AND LINGUISTIC FEATURES OF TRANSLATION OF SHORT STORIES INTO DIFFERENT LANGUAGES Specialty: 5A120102 Linguistics (English) Dissertation Paper for Master’s Degree The work has been discussed scientific advisor: And recommended for defense f.f.n dotsent The Head of English language Q.Sidiqov And literature: Department: the methodology of Teaching English «__» _________2018 Namangan-2018 1 The traditions of the short story writing in world literature and linguistic features of translation of short stories into different languages INTRODUCTION………………………………………………………………………………………………3-7 CHAPTER I MAIN FEATURES OF THE TRADITIONS OF SHORT STORY IN THE DEVELOPMENT OF WORLD LITERATURE 1.1. The traditions of short story in American literature……………………..8-19 1.2. The customs of short story in British literature…………………………19-37 1.3. The local belief of short story in Uzbek literature……………………….38-44 CHAPTER II PROBLEMS OF TRANSLATING SHORT STORIES INTO FOREIGN LANGUAGES 2.1. Main peculiarities of translations of O.Henry‘s short stories……………44-55 2.2. Linguistic aspects of translating Charles Dickens‘s stories into Uzbek languages………………………………………………………………………55-62 2.3. Problems of recreating Abdulla Qahhor‘s stories in different foreign languages………………………………………………………………………62-69 CHAPTER III LINGUISTIC CHARACTERISTICS OF TRANSLATION OF SHORT STORIES INTO DIFFIRENT FOREIGN LANGUAGES 3.1. Linguistic features of translating stories in modern literature………….70-80 3.2. Historical traditions and linguistic features of Uzbek short story translation……………………………………………………………………81-93 3.3. -
Inhabiting Socialist Realism: Soviet Literature from the Edge of Empire
Inhabiting Socialist Realism: Soviet Literature from the Edge of Empire by Christopher James Fort A dissertation submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy (Slavic Languages and Literatures) in The University of Michigan 2019 Doctoral Committee: Associate Professor Olga Maiorova, Chair Associate Professor Tatjana Aleksic Professor Michael Makin Professor Douglas Northrop Christopher James Fort [email protected] ORCID iD: 0000-0002-2014-5325 © Christopher James Fort 2019 Dedication I dedicate this dissertation to my wife Elena and our two wonderful children, Ivan and Shukrona. Thank you for being there for me in both my frustration and joy with scholarship. ii Acknowledgements This dissertation would not have been possible without the frequent help of my advisor, Dr. Olga Maiorova, who coached me not only to make better arguments but to write them better as well. I would also like to thank the members of my committee, Dr. Michael Makin, who dedicated time after class to go over the 20th-century Russian canon with me and mentored me in my teaching and writing; Dr. Tatjana Aleksic, who has advised me in both writing and life; and Dr. Douglas Northrop, whose help with my grant applications to work in Uzbekistan proved invaluable. One of my chief regrets over these seven years of graduate school is that I never received the opportunity to take one of Dr. Northrop’s classes. I would also like to thank Dr. Zulxumor Mirzaeva and Dr. Naim Karimov for their constant aid before, during, and after my ten-month research trip in Uzbekistan. -
8. Hum-THE ROLE of TURKISTAN JADIDS in the FORMATION AND
IMPACT: International Journal of Research in Humanities, Arts and Literature (IMPACT: IJRHAL) ISSN(E): 2321-8878; ISSN(P): 2347-4564 Vol. 3, Issue 9, Sep, 2015, 79-86 © Impact Journals THE ROLE OF TURKISTAN JADIDS IN THE FORMATION AND DEVELOPMENT OF THE UZBEK NATIONAL LANGUAGE SAYIDOV YOQUB SIDDIQOVICH Assistant Professor, Department of Philology, Bukhara State University the Republic of Uzbekistan, Bukhara, Uzbekistan ABSTRACT The article discusses the views of Turkistan Jadids on the rules and lexis of the Uzbek national literal language as well as the development of the national language. Their role in the production of the theory of the Uzbek literal language, arranging them into a certain order, creating Uzbek language grammar and promoting socio-political role of the language is defined. The theme is analyzed by the methods of classification, comparative-historical and generalization. KEYWORDS: Turkistan Jadid Movement, Jadid Literature, Uzbek Language, Literal Language, National Language, Ancient Turkic Languages, Arabic and Persian Languages, Adopted Words INTRODUCTION Turkistan Jadid movement formed as a social event at the end of the nineteenth and at at the beginning of the twentieth centuries. In the formation and development of this movement the role of the poets and writers such as Mahmudkhoja Behbudi (1875-1919), Abdurauf Fitrat (1886-1938), Munavvarqori Abdurashidkhonov (1878-1931), Abdulla Avloniy (1878-1934), Abdulla Qodiriy (1894-1938), Abdulhamid Sulaymon Chulpan(1897-1938), Muhammadsharif Sufizoda (1880-1937), Hamza Hakimzoda Niyoziy (1889-1929), Siddiqiy-Ajziy (1864-1927), Sirojiddin Sidqiy (1884-1934), Ishoqkhon Ibrat (1862-1937), Elbek (1898-1938), Botu (1904-1938) and others has been great. Jadids, who struggled for the country and the nation’s independence, firstly, acted to enlighten the nation with education and they brought up the idea of reforming old schools and madrasahs.